The immortality of the human soul, demonstrated by the light of nature in two dialogues.
         Charleton, Walter, 1619-1707.
      
       
         
           1657
        
      
       Approx. 299 KB of XML-encoded text transcribed from 103 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2004-03 (EEBO-TCP Phase 1).
         A32696
         Wing C3675
         ESTC R20828
         12259505
         ocm 12259505
         57791
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A32696)
         Transcribed from: (Early English Books Online ; image set 57791)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 176:32)
      
       
         
           
             The immortality of the human soul, demonstrated by the light of nature in two dialogues.
             Charleton, Walter, 1619-1707.
          
           [15], 188 p. : port.
           
             Printed by William Wilson for Henry Herringman, and are to be sold at his shop ...,
             London :
             1657.
          
           
             Dedication signed: W. Charleton.
             First ed. Cf. NUC pre-1956.
             Handwritten change in date to 1659.
             Errata: p. [13].
             Advertisement: p. [14].
             Reproduction of original in Yale University Library.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Immortality -- Early works to 1800.
           Soul -- Early works to 1800.
        
      
    
     
        2003-09 TCP
        Assigned for keying and markup
      
        2003-10 Apex CoVantage
        Keyed and coded from ProQuest page images
      
        2003-11 Olivia Bottum
        Sampled and proofread
      
        2003-11 Olivia Bottum
        Text and markup reviewed and edited
      
        2003-12 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
           
             
               
                 Imago
                 pulcra
                 Est.
                 picta
                 sculptoris
                 manu
                 ▪
              
               
                 At
                 pulcriorem
                 dat
                 libris
                 Autor
                 suis
                 ▪
              
               
                 Hic
                 Corpus
                 ▪
                 Illis
                 ipsa
                 Mens
                 depingitur
              
               
                 Imo
                 Vniuersi
                 Mens
                 &
                 Ipsius
                 simul
              
               
                 C.
                 B.
                 
              
            
          
        
      
       
         
         
           THE
           IMMORTALITY
           OF
           THE
           HUMAN
           SOUL
           ,
           Demonstrated
           by
           the
           Light
           of
           NATURE
           .
        
         
           
             In
             Two
             DIALOGUES
          
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
        
         
           Arist.
           2
           ▪
           de
           Generat
           .
           Animal
           .
        
         
           LONDON
           ,
           Printed
           by
           
             William
             Wilson
          
           for
           
             Henry
             Herringman
          
           ,
           and
           are
           to
           be
           sold
           at
           his
           shop
           ,
           at
           the
           signe
           of
           the
           Anchor
           in
           the
           Lower-walke
           ,
           in
           the
           New-Exchange
           .
           1659.
           
        
         
         
         
         
      
       
         
         
         
           TO
           THE
           RIGHT
           HONOVRABLE
           ,
           The
           Lord
           Marquess
           of
           DORCHESTER
           ,
           
             EARL
             of
             KINGSTON
             ,
             VICOUNT
             NEW
             ARK
             ,
             LORD
             I'IERPOINT
             ,
             and
             Manvers
             ,
          
           &c.
           
        
         
           
             My
             most
             Honour'd
             Lord
             ,
          
        
         
           AS
           in
           the
           Firmament
           ,
           or
           Aethereal
           region
           of
           the
           Great
           World
           ,
           the
           Creator
           hath
           placed
           two
           great
           Lights
           ,
           the
           one
           to
           rule
           the
           Day
           ,
           the
           other
           to
           rule
           the
           Night
           :
           So
           ,
           (
           to
           constitute
           
           a
           perfect
           Analogy
           or
           correspondence
           )
           in
           the
           Firmament
           or
           Celestial
           part
           of
           the
           Lesser
           World
           ,
           Man
           ,
           hath
           He
           placed
           two
           great
           Truths
           (
           the
           proper
           Lights
           of
           the
           Soul
           )
           the
           one
           to
           rule
           the
           Day
           ,
           or
           Life
           of
           Man
           ;
           the
           other
           to
           dispel
           the
           horrid
           darknes
           of
           his
           Night
           ,
           Death
           .
           And
           these
           are
           those
           twin-like
           proleptical
           Notions
           of
           the
           
             Being
             of
             the
             Deity
          
           ,
           and
           of
           the
           
             Immortality
             of
             the
             Human
             Soul.
          
           I
           call
           them
           
             Twin-like
             Proleptical
             Notions
          
           ,
           because
           ,
           as
           the
           Sun
           and
           Moon
           were
           made
           together
           ,
           so
           were
           these
           implanted
           at
           once
           in
           the
           Mind
           of
           the
           First
           Man
           ,
           and
           have
           as
           constantly
           shined
           in
           the
           region
           of
           every
           mans
           Soul
           since
           ,
           as
           those
           have
           done
           in
           the
           Heavens
           ,
           however
           the
           opacity
           of
           terrene
           Objects
           and
           Corporeal
           Affections
           may
           seem
           somtimes
           to
           eclipse
           them
           :
           and
           because
           ,
           as
           the
           Sun
           doth
           communicate
           its
           light
           to
           the
           Moon
           ,
           so
           doth
           the
           Former
           of
           these
           super-excellent
           Notions
           ,
           illuminate
           the
           Latter
           ;
           the
           knowledg
           of
           the
           Immortality
           of
           the
           Soul
           ,
           receiving
           illustration
           ,
           if
           not
           absolute
           dependence
           ,
           from
           the
           knowledge
           of
           the
           Existence
           of
           God.
           
        
         
         
           The
           Consideration
           hereof
           (
           may
           it
           please
           your
           Lordship
           )
           as
           it
           engaged
           me
           ,
           some
           years
           since
           ,
           to
           endeavour
           the
           Demonstration
           of
           the
           Existence
           of
           God
           ;
           so
           hath
           it
           now
           of
           late
           importuned
           and
           prevailed
           upon
           me
           ,
           to
           attempt
           the
           Demonstration
           of
           the
           Immortality
           of
           Mens
           Souls
           ,
           by
           pure
           and
           sincere
           Reason
           :
           To
           the
           end
           ,
           that
           such
           as
           doubt
           of
           either
           ,
           may
           be
           convinced
           of
           the
           extream
           folly
           and
           absurdity
           of
           their
           unbelief
           ;
           and
           such
           as
           firmly
           believe
           both
           ,
           may
           be
           corroborated
           in
           their
           true
           perswasions
           ,
           observing
           the
           Testimony
           of
           the
           
             Light
             of
             Nature
          
           to
           make
           a
           perfect
           Symphonie
           and
           concordance
           with
           thatof
           
             Authority
             Divine
          
           .
           A
           Design
           ,
           certainly
           ,
           neither
           inconsistent
           with
           the
           genuine
           zeal
           of
           a
           Christian
           ,
           nor
           unworthy
           the
           most
           serious
           speculation
           of
           a
           Philosopher
           :
           And
           were
           I
           as
           well
           assured
           ,
           that
           I
           have
           not
           fallen
           much
           short
           of
           what
           might
           be
           expected
           from
           me
           ,
           in
           the
           capacity
           of
           the
           Latter
           ,
           as
           I
           am
           ,
           that
           I
           have
           not
           in
           the
           least
           transgressed
           the
           sacred
           bounds
           of
           the
           Former
           ;
           I
           should
           with
           more
           reason
           hope
           your
           Lordships
           Approbation
           of
           my
           performance
           
           therein
           ,
           than
           the
           sense
           of
           my
           own
           insufficiency
           will
           permit
           me
           now
           to
           entertain
           .
           And
           ,
           therefore
           ,
           though
           perhaps
           my
           Reasonings
           have
           not
           attained
           to
           that
           perfection
           and
           exquisite
           Rigour
           ,
           as
           to
           satisfie
           those
           immoderately
           Curious
           Wits
           of
           our
           Age
           ,
           who
           think
           it
           much
           beneath
           them
           ,
           to
           acquiesce
           in
           any
           other
           Evidence
           but
           that
           of
           Demonstrations
           Geometrical
           (
           of
           which
           notwithstanding
           ,
           the
           Argument
           of
           these
           my
           Discourses
           is
           absolutely
           uncapable
           ;
           as
           I
           have
           therein
           manifested
           ,
           by
           clear
           and
           undeniable
           reason
           )
           ;
           Yet
           I
           may
           comfort
           my self
           with
           this
           ,
           that
           my
           present
           Undertaking
           will
           be
           Acceptable
           to
           as
           many
           ,
           as
           reflect
           upon
           the
           Piety
           and
           
             Good
             Intention
          
           of
           it
           ;
           and
           my
           Proofs
           sufficiently
           Perswasive
           for
           all
           such
           ,
           who
           come
           not
           to
           examine
           the
           force
           of
           them
           with
           invincible
           Prejudice
           ,
           and
           resolution
           not
           to
           be
           convinced
           .
        
         
           But
           ,
           lest
           I
           should
           seem
           to
           anticipate
           your
           Lordships
           Iudgement
           ,
           which
           being
           most
           profound
           ,
           cannot
           but
           be
           also
           most
           Equitable
           ;
           it
           becometh
           me
           rather
           to
           excuse
           this
           my
           exceeding
           Presumption
           ,
           in
           daring
           
           to
           invoke
           the
           Patronage
           of
           so
           Illustrious
           a
           Person
           as
           your
           Lordship
           ,
           to
           so
           ill-composed
           a
           work
           ▪
           as
           this
           is
           ;
           which
           (
           with
           all
           conceivable
           Humility
           and
           Devotion
           of
           Spirit
           )
           I
           here
           lay
           at
           your
           feet
           .
           Truly
           ,
           My
           Lord
           ,
           I
           have
           so
           many
           Reasons
           to
           alleage
           ,
           in
           defence
           of
           this
           my
           Ambition
           ,
           that
           ,
           should
           I
           insist
           upon
           but
           the
           one
           half
           of
           them
           ,
           this
           sheet
           would
           swell
           into
           a
           Volume
           greater
           than
           the
           Book
           it self
           ,
           which
           it
           now
           ushers
           to
           your
           View
           .
           Let
           it
           suffice
           ,
           therefore
           ,
           I
           most
           humbly
           beseech
           you
           ,
           that
           ,
           had
           I
           had
           no
           inclinations
           in
           my self
           to
           this
           way
           of
           testifying
           my
           Reverence
           and
           Admiration
           of
           your
           Lordships
           Eminency
           ,
           both
           in
           the
           Quality
           of
           your
           Person
           ,
           and
           Perfections
           of
           your
           Mind
           ;
           yet
           the
           very
           rules
           of
           common
           Prudence
           ,
           and
           Law
           of
           Decency
           would
           not
           have
           permitted
           me
           to
           make
           this
           Addresse
           to
           any
           other
           ,
           but
           your self
           ▪
           For
           ,
        
         
           When
           I
           reflect
           upon
           Greatnesse
           of
           Condition
           ;
           instantly
           my
           thoughts
           fix
           upon
           your
           Lordship
           as
           one
           ,
           whom
           your
           high
           Birth
           ,
           and
           higher
           Merits
           (
           assisted
           by
           the
           favour
           of
           Heaven
           )
           have
           elevated
           to
           a
           sublime
           sphear
           
           of
           Honour
           ,
           wherein
           ,
           among
           the
           Nobility
           of
           the
           First
           Magnitude
           ,
           you
           shine
           with
           dazling
           lustre
           ,
           such
           as
           strikes
           the
           eyes
           of
           all
           below
           with
           solemn
           Veneration
           ,
           and
           excites
           a
           noble
           Emulation
           in
           those
           Few
           that
           move
           in
           the
           same
           orb
           of
           Dignity
           with
           you
           .
        
         
           If
           I
           consider
           greatnesse
           of
           Virtue
           ;
           I
           need
           look
           no
           further
           then
           upon
           your
           Lordship
           ,
           in
           whom
           all
           Heroical
           Virtues
           are
           so
           transcendently
           conspicuous
           ,
           that
           they
           seem
           to
           be
           Essentially
           concentred
           in
           your
           very
           Nature
           ,
           and
           as
           if
           they
           were
           therein
           met
           together
           ,
           on
           purpose
           to
           shew
           the
           world
           ,
           How
           glorious
           a
           thing
           may
           result
           from
           such
           a
           Conflux
           of
           Great
           and
           Good.
           
        
         
           If
           I
           respect
           Greatness
           of
           Judgment
           ;
           whither
           ,
           even
           in
           this
           Age
           of
           Light
           ,
           should
           I
           go
           but
           to
           your
           Lordship
           ?
           Who
           ,
           having
           with
           continued
           industry
           cultivated
           that
           fertil
           and
           capacious
           field
           of
           your
           Mind
           ,
           and
           planted
           it
           with
           all
           the
           most
           usefull
           Notions
           in
           Theology
           ,
           Metaphysicks
           ,
           Physicks
           ,
           Medicine
           ,
           Law
           Civil
           and
           Common
           ,
           the
           Mathematicks
           ,
           and
           other
           Arts
           and
           Sciences
           ;
           have
           at
           length
           reaped
           so
           rich
           a
           Harvest
           of
           General
           Knowledge
           ,
           
           as
           might
           alone
           plentifully
           maintain
           the
           whole
           Commonwealth
           of
           Letters
           .
           Insomuch
           as
           all
           men
           are
           ready
           to
           confess
           ,
           that
           if
           there
           be
           an
           Universal
           Oracle
           in
           the
           World
           ,
           for
           the
           solving
           all
           Difficulties
           in
           Learning
           ,
           You
           are
           it
           :
           Nor
           doth
           any
           thing
           restrain
           them
           from
           accusing
           you
           of
           Engrossing
           all
           Science
           to
           your self
           ,
           but
           your
           rare
           Affability
           ,
           and
           promptness
           to
           impart
           it
           to
           others
           .
        
         
           Should
           I
           look
           forth
           for
           the
           
             Chiefest
             Patron
             of
             Learned
             Men
          
           ;
           the
           Common
           People
           themselves
           ,
           daily
           observing
           so
           great
           a
           Confluence
           of
           men
           of
           the
           Long
           Roab
           ,
           to
           the
           place
           of
           your
           residence
           ,
           and
           those
           too
           the
           most
           eminent
           in
           their
           several
           Faculties
           ,
           would
           soon
           direct
           me
           to
           your
           Lordship
           :
           And
           your
           Favour
           of
           Schollars
           is
           become
           so
           notorious
           ,
           that
           I
           have
           heard
           it
           urged
           as
           a
           chief
           Cause
           ,
           why
           Learning
           hath
           of
           late
           found
           such
           admirable
           Advancement
           in
           our
           Nation
           ,
           notwithstanding
           the
           check
           of
           our
           unhappy
           Civill
           Warres
           .
        
         
           In
           fine
           ,
           should
           I
           consult
           my
           
             own
             particular
             Obligations
          
           ;
           Gratitude
           it self
           would
           rise
           up
           and
           injoyn
           me
           to
           make
           this
           Oblation
           
           only
           to
           your
           Lordship
           ;
           since
           from
           you
           alone
           I
           have
           received
           more
           both
           of
           Encouragement
           and
           Assistance
           in
           my
           studies
           ,
           than
           from
           the
           whole
           World
           beside
           ;
           so
           that
           ,
           indeed
           ,
           your
           Right
           to
           this
           Homage
           I
           now
           make
           to
           your
           Lordship
           ,
           doth
           wholly
           take
           away
           the
           Freedom
           of
           it
           .
        
         
           What
           I
           have
           said
           ,
           
             My
             Lord
          
           ,
           though
           (
           I
           fear
           me
           )
           scarce
           agreeable
           to
           your
           severe
           Modesty
           ;
           is
           yet
           fully
           agreeable
           with
           Truth
           ,
           and
           as
           wel
           known
           as
           your
           Name
           ;
           and
           therefore
           ,
           without
           offending
           the
           Law
           of
           Decency
           (
           as
           I
           said
           afore
           )
           I
           ought
           not
           to
           have
           permitted
           this
           Treatise
           to
           venture
           abroad
           into
           the
           common
           Aer
           ,
           without
           that
           Advantage
           and
           Protection
           ,
           which
           your
           ,
           and
           only
           your
           Patronage
           can
           give
           it
           ▪
           Nor
           would
           Policie
           have
           advised
           me
           otherwise
           :
           for
           ,
           albeit
           among
           my
           Readers
           ,
           many
           may
           chance
           to
           dislike
           the
           Book
           it self
           ;
           yet
           ,
           sure
           I
           am
           ,
           most
           will
           like
           it
           much
           the
           better
           ,
           for
           carrying
           so
           illustrious
           a
           Name
           in
           the
           Epistle
           ;
           and
           the
           severest
           Criticks
           cannot
           but
           commend
           my
           judgement
           in
           the
           Dedication
           .
        
         
           Notwithstanding
           all
           these
           Inducements
           
           alleageable
           in
           favour
           of
           my
           Boldness
           ,
           I
           think
           it
           safer
           to
           cast
           my self
           intirely
           upon
           your
           Lordships
           Charity
           ,
           for
           a
           Forgiveness
           of
           it
           ,
           than
           to
           trust
           in
           their
           importance
           ,
           how
           grea
           soever
           it
           may
           seem
           .
           And
           therefore
           ,
           without
           being
           further
           rude
           ,
           in
           disturbing
           your
           thoughts
           from
           things
           of
           more
           weight
           and
           concernment
           ;
           I
           most
           humbly
           beg
           your
           Lordships
           gracious
           Acceptance
           of
           this
           publick
           acknowledgment
           ,
           I
           here
           make
           ,
           of
           that
           infinite
           Observance
           and
           Thankfulness
           ,
           which
           is
           due
           to
           you
           from
           ,
        
         
           
             My
             most
             Honourd
             LORD
          
           
             your
             Lordships
             most
             humble
             ,
             most
             obedient
             ,
             and
             most
             faithful
             Servant
             W
             :
             CHARLETON
             :
          
        
      
       
         
         
           The
           Errors
           of
           the
           Press
           ,
           that
           have
           escaped
           the
           Eye
           of
           the
           Corrector
           ,
           though
           but
           few
           and
           veniall
           ,
           are
           yet
           not
           so
           soon
           excused
           ,
           as
           mended
           ,
           by
           reading
        
         
           Affectation
           for
           affection
           ,
           in
           the
           10.
           line
           of
           the
           10.
           page
           .
        
         
           And
           ,
           for
           ane
           ,
           in
           22.
           l.
           of
           the
           25.
           page
           .
        
         
           Coppices
           ,
           for
           Coppies
           ,
           in
           the
           2.
           l.
           of
           the
           30.
           page
           .
        
         
           Silence
           ,
           for
           silense
           ,
           in
           the
           1.
           l.
           of
           the
           62.
           page
           .
        
         
           Contrast
           ,
           for
           Contract
           ,
           in
           the
           9.
           l.
           of
           the
           71.
           page
           .
        
         
           
             Demonstrateth
             it self
          
           ,
           for
           demonstrate
           thits
           self
           in
           the
           19.
           l.
           of
           the
           72.
           page
           .
        
         
           Immaterial
           ,
           for
           immortal
           ,
           in
           the
           1.
           l.
           of
           the
           85.
           page
           .
        
         
           Nightly
           ,
           for
           mightly
           ,
           in
           the
           14.
           l.
           of
           the
           127.
           page
           .
        
         
           
             No
             other
             encouragment
          
           ,
           for
           no
           other
           other
           ,
           &
           in
           the
           1.
           l.
           of
           the
           138.
           page
           .
        
         
           Obelisckes
           ,
           for
           obeliks
           ,
           in
           the
           1.
           l.
           of
           the
           139.
           page
           .
        
         
           Contrast
           ,
           for
           Contract
           ,
           in
           the
           18.
           l.
           of
           the
           153.
           page
           .
        
         
           Make
           ,
           for
           moke
           ,
           in
           the
           22.
           l.
           of
           the
           165
           page
           ▪
        
      
       
         
         
           An
           Advertisement
           to
           the
           READER
           .
        
         
           AMong
           the
           Ancient
           Philosophers
           (
           as
           you
           may
           remember
           )
           nothing
           was
           more
           frequent
           ,
           than
           to
           deliver
           their
           opinions
           and
           documents
           ,
           as
           wel
           Physical
           as
           Moral
           ,
           in
           the
           plain
           and
           familiar
           way
           of
           Dialogue
           ;
           and
           the
           Reasons
           ,
           that
           induced
           them
           thereunto
           ,
           are
           not
           unworthy
           consideration
           .
           For
           ,
           besides
           the
           opportunity
           both
           of
           commemorating
           their
           worthy
           Friends
           ,
           and
           of
           introducing
           several
           occasional
           and
           digressive
           speculations
           ,
           that
           might
           be
           ,
           perhaps
           ,
           nor
           lesse
           grateful
           ,
           nor
           lesse
           useful
           ,
           than
           the
           principal
           Argument
           proposed
           ;
           they
           thereby
           gave
           themselves
           the
           advantage
           of
           freely
           alleaging
           the
           various
           and
           different
           Conceptions
           and
           Perswasions
           of
           Men
           ,
           concerning
           the
           subject
           ,
           which
           they
           had
           designed
           to
           discuss
           :
           Which
           in
           the
           stricter
           method
           of
           Positive
           and
           Apodictical
           Teaching
           ,
           they
           could
           not
           with
           equal
           conveniency
           do
           ;
           And
           how
           much
           better
           we
           may
           judge
           of
           the
           truth
           of
           any
           Theorem
           ,
           when
           we
           have
           heard
           as
           wel
           the
           principal
           Reasons
           that
           impugne
           ,
           as
           those
           that
           assert
           it
           ,
           is
           obvious
           to
           common
           observation
           .
           Hereunto
           may
           be
           added
           ,
           that
           a
           Discourse
           digested
           into
           the
           form
           of
           a
           familiar
           Conference
           ,
           doth
           by
           its
           variety
           delight
           ,
           and
           by
           its
           natural
           freedom
           and
           familiarity
           more
           gently
           insinuate
           it self
           into
           the
           Mind
           ;
           as
           is
           assured
           by
           Experience
           .
           New
           ,
           when
           you
           have
           reflected
           upon
           these
           Considerations
           ,
           you
           clearly
           understand
           what
           were
           the
           main
           Motives
           ,
           which
           induced
           the
           Author
           of
           this
           Treatise
           ,
           to
           dispose
           his
           Collections
           and
           solitary
           Meditations
           ,
           on
           this
           excellent
           subject
           ,
           the
           
             Immortality
             of
             Mens
             Souls
          
           ,
           into
           a
           Dialogue
           consisting
           of
           Three
           Persons
           ,
           the
           one
           Propugning
           ,
           another
           Impugning
           that
           most
           comfortable
           Tenent
           ,
           and
           the
           third
           impartially
           Determining
           their
           Differences
           .
           But
           yet
           (
           as
           I
           have
           heard
           )
           He
           had
           one
           inducement
           more
           to
           this
           manner
           of
           writing
           ;
           and
           that
           was
           ,
           that
           being
           not
           long
           since
           in
           France
           ,
           and
           invited
           to
           discourse
           of
           the
           same
           Argument
           ,
           He
           delivered
           the
           substance
           of
           all
           that
           is
           here
           spoken
           by
           one
           of
           the
           Interlocutors
           (
           viz.
           Athanasius
           )
           in
           a
           free
           Colloquy
           ,
           betwixt
           Himself
           and
           two
           of
           his
           honour'd
           Friends
           ,
           as
           they
           were
           recreating
           and
           reposing
           themselves
           in
           Luxenburg
           Garden
           in
           Paris
           .
           So
           that
           in
           the
           Circumstances
           of
           this
           Confabulation
           ,
           there
           is
           nothing
           of
           Fiction
           ,
           besides
           that
           of
           Names
           proper
           to
           each
           of
           the
           Speakers
           .
           And
           ,
           as
           for
           those
           ;
           the
           Parts
           they
           bear
           in
           the
           Discourse
           ,
           sufficiently
           discover
           their
           Derivations
           .
        
         
           
             Henry
             Herringman
             .
          
        
      
       
         
         
           The
           Contents
           in
           Scheme
           .
        
         
           
             The
             Immortality
             of
             the
             Human
             Soul
             is
             Demonstrated
             by
             Reasons
             .
          
           
             1
             Physical
             ,
             desumed
             from
             her
             
               
                 1
                 Operations
                 ,
                 viz
                 
                   
                     1.
                     
                     Volition
                     or
                     Willing
                     
                       
                         1
                         Her
                         proper
                         &
                         most
                         agreeable
                         Object
                         ,
                         which
                         is
                         
                           Bonum
                           Honestum
                        
                         ,
                         repugnant
                         (
                         for
                         the
                         most
                         part
                         )
                         to
                         
                           Bonum
                           Delectabile
                           &
                           Sensibile
                        
                         .
                      
                       
                         2
                         Freely
                         ,
                         and
                         upon
                         deliberation
                         .
                      
                    
                  
                   
                     2
                     Intellection
                     
                       
                         1
                         Pure
                         ,
                         or
                         distinct
                         from
                         Imagination
                      
                       
                         2
                         Reflex
                         ,
                         in
                         which
                         she
                         understands
                         her self
                         to
                         be
                         Intellectuall
                         ,
                         and
                         her
                         owne
                         Intelligence
                         .
                      
                       
                         3
                         Of
                         Universals
                         ,
                         abstracted
                         ▪
                         from
                         
                           
                             Singularity
                             ▪
                          
                           
                             Matter
                             .
                          
                        
                      
                    
                  
                
              
               
                 2
                 Objects
                 which
                 are
                 all
                 things
                 
                   
                     Corporeal
                     .
                  
                   
                     Incorporcal
                     ,
                     &
                     those
                     most
                     properly
                     ▪
                  
                
              
            
          
           
             2
             Moral
             ,
             desumed
             from
             the
             
               
                 1
                 Univerall
                 Consent
                 of
                 all
                 Men
                 ,
                 of
                 all
                 Ages
                 ,
                 Nations
                 ▪
                 Religions
                 .
              
               
                 2
                 Appetite
                 of
                 Immortality
                 naturally
                 inherent
                 in
                 all
                 men
                 .
              
               
                 3
                 Necessity
                 of
                 Justice
                 Divine
                 .
              
            
          
        
         
           Haec
           ipsa
           Philosophorum
           Meditatio
           est
           ,
           Animum
           à
           corpore
           solvere
           ▪
           atque
           segregare
           .
           
             Plato
             in
             Phaedo
          
           .
        
      
    
     
       
         
         
           THE
           IMMORTALITY
           ,
           OF
           THE
           
             HUMAN
             SOUL
          
           ,
           Demonstrated
           by
           the
           Light
           of
           Nature
           .
        
         
           
             DIALOGVE
             THE
             FIRST
             .
          
           
             The
             Interlocutors
             .
             
               LUCRETIVS
               ,
               ATHANASIVS
               ,
               ISODICASTES
            
             .
          
           
             
               Lucretius
               .
            
             
               WEll
               met
               ,
               my
               deare
               and
               honored
               Athanasius
               ;
               Thus
               to
               encounter
               you
               ,
               I
               am
               sure
               ,
               is
               more
               then
               a
               good
               omen
               :
               It
               is
               a
               happinesse
               in
               present
               .
            
          
           
             
               Athanasius
               .
            
             
               I
               wish
               it
               may
               be
               so
               ,
               Lucretius
               ;
               but
               ,
               when
               I
               reflect
               upon
               my
               owne
               unworthinesse
               ,
               and
               want
               
               of
               power
               to
               be
               serviceable
               so
               my
               Friends
               ,
               in
               any
               proportion
               to
               my
               respects
               ,
               or
               the
               honour
               I
               receive
               in
               their
               commands
               ;
               I
               cannot
               easily
               be
               so
               vaine
               ,
               as
               to
               conceive
               ,
               I
               can
               be
               an
               occasion
               of
               Happinesse
               to
               you
               ,
               in
               any
               kind
               .
               However
               ,
               let
               me
               assure
               you
               ,
               both
               of
               my
               joy
               to
               see
               you
               ,
               and
               my
               readinesse
               to
               serve
               you
               .
            
          
           
             
               Lucretius
               .
            
             
               Ah!
               Athanasius
               ,
               I
               am
               already
               convinc'd
               of
               both
               .
               I
               am
               not
               so
               unacquainted
               with
               the
               exteriour
               Characters
               of
               the
               Passions
               ,
               as
               not
               plainely
               to
               perceive
               the
               evidences
               of
               joy
               in
               your
               countenance
               .
               The
               serenity
               of
               your
               aspect
               ,
               the
               pleasant
               smoothnesse
               of
               your
               forhead
               ,
               the
               vivacity
               and
               lustre
               of
               your
               eyes
               ,
               and
               the
               unusuall
               sanguine
               tincture
               of
               your
               cheeks
               ,
               are
               perfect
               demonstrations
               of
               that
               Passion
               within
               you
               ,
               which
               with
               a
               sudden
               yet
               gratefull
               violence
               causeth
               an
               effusion
               of
               blood
               and
               spirits
               towards
               the
               habit
               of
               the
               body
               ;
               as
               if
               the
               Soul
               ,
               impatient
               of
               delay
               and
               distance
               ,
               dispatch'd
               those
               her
               Emissaries
               to
               meet
               and
               bring
               in
               her
               beloved
               object
               .
               And
               ,
               as
               for
               your
               singular
               Humanity
               ,
               and
               generous
               inclination
               to
               oblige
               ,
               by
               doing
               good
               offices
               ;
               the
               happy
               experience
               I
               have
               had
               of
               that
               ,
               hath
               long
               since
               confirmed
               me
               ,
               that
               ,
               if
               there
               be
               any
               such
               thing
               as
               a
               perfect
               Friend
               left
               in
               the
               World
               ,
               certainely
               you
               are
               that
               thing
               ,
               where
               once
               you
               are
               pleas'd
               to
               professe
               a
               Dearenesse
               .
               But
               ,
               why
               do
               I
               injure
               my selfe
               ,
               in
               deferring
               that
               content
               ,
               this
               faire
               opportunity
               offers
               me
               ,
               in
               your
               conversation
               ;
               while
               I
               endeavour
               to
               prevent
               your
               further
               profession
               of
               that
               sincerity
               and
               truth
               ,
               I
               long
               ago
               knew
               to
               be
               
               inherent
               and
               essentiall
               to
               your
               very
               Souls
               Pray
               therefore
               ,
               let
               me
               borrow
               you
               ,
               for
               an
               hour
               or
               two
               ,
               from
               your
               meditations
               or
               other
               serious
               imployments
               ,
               that
               we
               may
               not
               onely
               solace
               our selves
               ,
               with
               recalling
               to
               mind
               our
               ancient
               Caresses
               ,
               in
               the
               dayes
               of
               youth
               ,
               innocence
               and
               peace
               ,
               and
               mutually
               congratulate
               each
               others
               health
               and
               safety
               ,
               after
               so
               many
               troubles
               ,
               dangers
               ,
               and
               changes
               of
               Fortune
               ,
               as
               the
               late
               Civill
               Warres
               in
               England
               hath
               driven
               us
               upon
               :
               but
               also
               revive
               that
               quondam
               custome
               of
               ours
               ,
               when
               we
               were
               Fellow-Collegiates
               in
               Oxford
               ,
               of
               discoursing
               freely
               and
               calmely
               of
               some
               Argument
               or
               other
               in
               Philosophy
               .
               For
               ,
               though
               I
               have
               not
               beene
               so
               good
               a
               husband
               of
               my
               time
               ,
               as
               I
               might
               have
               been
               ,
               nor
               improved
               the
               severall
               opportunities
               of
               augmenting
               my
               small
               stock
               of
               learning
               ,
               that
               some
               yeares
               travell
               towards
               the
               South
               ,
               and
               frequent
               hearing
               the
               most
               eminent
               professors
               of
               all
               Arts
               &
               Sciences
               ,
               in
               forraigne
               Universities
               offered
               me
               ;
               yet
               ,
               let
               me
               tell
               you
               ,
               I
               have
               not
               beene
               altogether
               a
               stranger
               to
               study
               ,
               nor
               utterly
               lost
               my
               familiarity
               with
               the
               Muses
               .
               Nay
               more
               ,
               since
               the
               day
               I
               first
               ventured
               abroad
               into
               the
               World
               ,
               I
               have
               had
               no
               Mistresse
               that
               held
               any
               confiderable
               room
               in
               my
               thoughts
               ,
               but
               One
               ,
               and
               that
               the
               very
               same
               I
               have
               many
               times
               observed
               you
               to
               court
               ,
               with
               the
               strongest
               desires
               and
               strictest
               devotion
               imaginable
               .
            
          
           
             
               Athanasius
               .
            
             
               Who
               I
               ?
               pray
               Sir
               ,
               who
               was
               that
               ?
               I
               doe
               not
               remember
               I
               ever
               tooke
               Cupid
               for
               any
               other
               
               than
               an
               imaginary
               Deity
               ,
               or
               that
               I
               resign'd
               up
               the
               rains
               of
               my
               will
               and
               Affections
               into
               the
               unsteady
               hands
               of
               a
               Woman
               .
               Sometimes
               perhaps
               ,
               I
               have
               so
               far
               comply'd
               with
               the
               incitements
               of
               my
               youth
               and
               blood
               ,
               as
               to
               seeke
               to
               please
               my selfe
               in
               the
               company
               and
               favour
               of
               a
               handsome
               Woman
               ,
               for
               divertisement
               ▪
               But
               I
               was
               alwaies
               too
               well
               aware
               of
               their
               Tyranny
               ,
               ever
               to
               put
               my selfe
               seriously
               and
               durably
               under
               their
               government
               .
            
          
           
             
               Lucretius
               .
            
             
               Alas
               Sir
               ,
               you
               mistake
               me
               .
               I
               doe
               not
               meane
               a
               Woman
               ;
               but
               Her
               ,
               upon
               whom
               women
               usually
               transfer
               the
               blame
               of
               all
               their
               imperfections
               ,
               Nature
               .
            
          
           
             
               Athanasius
               .
            
             
               Her
               ,
               indeed
               ,
               I
               have
               courted
               long
               and
               zealously
               ,
               and
               intend
               to
               dy
               her
               Admirer
               .
               For
               ,
               though
               it
               be
               a
               great
               while
               since
               I
               became
               conscious
               of
               the
               vast
               distance
               betwixt
               us
               ,
               and
               of
               my
               incapacity
               to
               satisfie
               my
               desires
               in
               the
               knowledge
               of
               so
               much
               as
               the
               least
               part
               of
               Her
               ;
               yet
               my
               desires
               are
               still
               the
               same
               ,
               and
               I
               discover
               such
               an
               infinite
               variety
               of
               fresh
               beauties
               &
               excellencies
               in
               her
               every
               day
               ,
               that
               but
               to
               gaze
               upon
               them
               at
               distance
               ,
               &
               view
               Her
               in
               the
               weake
               and
               pale
               reflections
               made
               in
               the
               glasse
               of
               my
               own
               Reason
               ,
               I
               finde
               the
               most
               pleasant
               &
               ravishing
               employment
               ,
               my
               minde
               is
               capable
               of
               ,
               and
               which
               me
               thinks
               sufficiently
               compensates
               all
               the
               Labours
               and
               Difficulties
               I
               meet
               with
               in
               my
               pursuit
               of
               her
               .
               And
               if
               this
               bee
               
               that
               Mistresse
               ,
               you
               have
               so
               long
               affected
               ,
               I
               esteem
               you
               singularly
               happie
               in
               your
               Choice
               ,
               and
               my selfe
               happie
               in
               having
               such
               a
               Rivall
               ,
               as
               may
               promote
               my
               Addresses
               ,
               and
               yet
               at
               the
               same
               time
               further
               his
               owne
               .
            
          
           
             
               Lucretius
               .
            
             
               And
               I
               beleeve
               I
               shall
               likewise
               dy
               ,
               as
               I
               have
               lived
               ,
               Her
               humble
               Admirer
               too
               .
               For
               ,
               I
               have
               more
               reason
               then
               you
               ,
               considering
               the
               vast
               advantage
               you
               have
               over
               me
               ,
               in
               Wit
               ,
               perspicacity
               ,
               and
               judgement
               ;
               and
               that
               your
               profession
               daily
               furnisheth
               you
               with
               variety
               of
               fresh
               observations
               and
               usefull
               experiments
               (
               for
               ,
               the
               Art
               of
               Medicine
               is
               the
               best
               ,
               if
               not
               the
               onely
               Practical
               Philosophy
               we
               have
               ,
               and
               who
               so
               enquires
               into
               the
               operations
               of
               Nature
               ,
               by
               no
               other
               light
               than
               that
               of
               Books
               and
               solitary
               speculations
               ,
               shall
               in
               the
               end
               find
               his
               head
               full
               of
               specious
               Termes
               ,
               but
               empty
               of
               true
               and
               solid
               Science
               .
               )
               I
               say
               ,
               considering
               this
               ,
               I
               have
               more
               reason
               than
               you
               to
               despaire
               of
               ever
               attaining
               to
               the
               least
               degree
               of
               Familiarity
               and
               privacy
               with
               so
               divine
               a
               Model
               ,
               as
               she
               is
               .
               And
               I
               confesse
               ingenuously
               to
               you
               ,
               that
               after
               all
               my
               studious
               applications
               to
               Her
               ,
               for
               so
               many
               yeares
               together
               ,
               and
               all
               my
               best
               endeavours
               to
               insinuate
               my selfe
               into
               her
               neerer
               acquaintance
               ,
               I
               can
               get
               no
               further
               then
               to
               discover
               ,
               that
               she
               is
               like
               the
               Sun
               ,
               the
               more
               we
               fixe
               our
               eyes
               upon
               her
               ,
               still
               the
               lesse
               we
               discern
               of
               her
               ;
               that
               she
               is
               an
               immense
               Ocean
               ,
               too
               deepe
               for
               the
               sounding
               line
               of
               Man's
               reason
               ever
               to
               reach
               Her
               bottom
               :
               and
               (
               in
               a
               word
               )
               that
               betwixt
               Us
               ,
               who
               call
               our selves
               Philosophers
               ,
               Secretaries
               of
               Nature
               ,
               
               &c.
               and
               the
               Illiterate
               ,
               who
               calmely
               acquiesce
               in
               the
               simple
               information
               of
               their
               senses
               ,
               thereis
               no
               other
               difference
               ,
               but
               what
               consisteth
               wholly
               in
               Opinion
               :
               We
               flatter
               our selves
               with
               a
               beleef
               ,
               that
               we
               know
               more
               than
               really
               we
               do
               ;
               and
               they
               remaine
               free
               from
               the
               disquiet
               of
               that
               curiosity
               ,
               which
               occasions
               our
               delusion
               ;
               they
               neither
               know
               nor
               beleeve
               they
               know
               ;
               we
               only
               beleeve
               we
               know
               .
               And
               yet
               ,
               for
               all
               this
               discouragement
               ,
               I
               am
               still
               constant
               in
               my
               affections
               to
               Her
               ,
               and
               my
               Soul
               as
               eager
               and
               hot
               in
               the
               pursuit
               ,
               as
               if
               it
               expected
               to
               carry
               Her
               clearely
               in
               the
               end
               .
               So
               that
               I
               cannot
               but
               stay
               heer
               a
               litle
               ,
               and
               wonder
               at
               the
               strange
               temper
               of
               my
               Mind
               ,
               which
               is
               still
               possess'd
               with
               a
               strong
               desire
               of
               what
               I
               see
               no
               possibility
               ever
               to
               enjoy
               ;
               especially
               when
               I
               reflect
               upon
               what
               I
               have
               been
               taught
               ,
               by
               such
               as
               were
               well
               skil'd
               in
               the
               nature
               of
               Passions
               ,
               that
               
                 Love
                 is
                 alwaies
                 accompanied
                 with
                 Probability
                 of
                 Fruition
                 ,
              
               which
               is
               the
               reason
               we
               much
               oftner
               observe
               persons
               of
               high
               rank
               to
               become
               enamour'd
               on
               their
               inferiors
               ,
               than
               the
               contrary
               .
               This
               I
               am
               sure
               of
               ,
               that
               this
               uncessant
               desire
               of
               knowledge
               must
               be
               Natural
               ,
               and
               coessential
               to
               the
               Soul
               of
               Man
               ;
               or
               else
               it
               must
               be
               a
               Production
               of
               Opinion
               ,
               as
               sundry
               other
               Appetites
               are
               .
               And
               ,
               if
               it
               be
               ingrafted
               into
               our
               minds
               ,
               by
               Natures
               owne
               hand
               ,
               methinks
               it
               should
               be
               more
               capable
               of
               satisfaction
               ;
               for
               ,
               Nature
               doth
               never
               institute
               any
               thing
               in
               vaine
               ,
               but
               commonly
               provides
               meanes
               for
               the
               expletion
               of
               each
               Appetite
               she
               createth
               .
               But
               ,
               if
               it
               be
               not
               Natural
               ,
               and
               the
               effect
               only
               of
               Presumption
               ;
               how
               comes
               it
               to
               be
               so
               Universall
               ?
               
               there
               being
               no
               man
               ,
               though
               nere
               so
               rude
               and
               savage
               ,
               who
               doth
               not
               perceive
               his
               Mind
               to
               be
               under
               the
               sovereignty
               of
               this
               Affection
               ,
               more
               or
               lesse
               :
               nay
               ,
               as
               I
               remember
               ,
               I
               have
               read
               a
               discourse
               of
               yours
               ,
               wherein
               you
               have
               proved
               that
               all
               the
               Actions
               of
               our
               lives
               are
               in
               some
               sort
               or
               other
               the
               effects
               of
               this
               Tendency
               to
               Science
               .
               And
               thus
               you
               see
               ,
               Athanasius
               into
               what
               a
               labyrinth
               I
               have
               unexpectedly
               brought
               my
               thoughts
               ;
               nor
               can
               I
               hope
               to
               extricate
               my selfe
               ,
               unlesse
               you
               shall
               please
               to
               lend
               me
               the
               Clue
               of
               your
               stonger
               and
               more
               decisive
               reason
               .
            
          
           
             
               Athanasius
               .
            
             
               Lend
               you
               the
               clue
               of
               my
               Reason
               ,
               say
               you
               ?
               Alack
               ,
               alack
               ,
               Lucretius
               ,
               I
               well
               perceive
               ,
               your
               long
               conversation
               which
               the
               French
               ,
               hath
               infected
               you
               with
               the
               humour
               of
               saying
               a
               great
               deale
               more
               then
               you
               thinke
               ,
               and
               tempting
               your
               Friends
               modesty
               with
               attributes
               of
               more
               value
               ▪
               than
               you
               know
               belongs
               to
               them
               ,
               as
               if
               I
               could
               be
               so
               arrogant
               as
               to
               undertake
               the
               solution
               of
               a
               Ridle
               ,
               which
               Lucretius
               really
               finds
               too
               hard
               for
               him
               .
               No
               ,
               Lucretius
               ,
               no
               ,
               I
               am
               too
               conscious
               of
               my
               owne
               dulnesse
               and
               ignorance
               ,
               ever
               to
               entertaine
               a
               conceipt
               so
               extreamely
               vaine
               .
               But
               ,
               come
               ,
               I
               perceive
               your
               drift
               .
               I
               know
               you
               to
               be
               one
               of
               Epicurus's
               Disciples
               ,
               and
               indeed
               the
               most
               eminent
               amongst
               them
               ;
               and
               having
               long
               since
               digested
               and
               heightned
               all
               your
               Masters
               Arguments
               ,
               for
               the
               Mortality
               of
               the
               Human
               Soul
               ;
               knowing
               me
               to
               be
               irreconcileable
               to
               that
               uncomfortable
               and
               dangerous
               Opinion
               ,
               you
               would
               
               now
               take
               the
               opportunity
               of
               experimenting
               the
               force
               of
               them
               upon
               so
               weake
               an
               Adversary
               as
               my selfe
               .
               Not
               that
               I
               think
               a
               person
               of
               your
               wit
               and
               acutenesse
               can
               be
               so
               insensible
               of
               the
               admirable
               and
               almost
               divine
               operations
               of
               that
               noble
               Essence
               ,
               even
               while
               she
               is
               lodged
               in
               Walls
               of
               clay
               ,
               as
               to
               be
               seriously
               of
               his
               perswasion
               ,
               That
               she
               is
               onely
               a
               certaine
               Contexture
               or
               disposition
               of
               thinnest
               and
               sublilest
               Atoms
               ,
               and
               so
               upon
               the
               change
               of
               that
               disposition
               by
               death
               ,
               is
               immediately
               dissolved
               ,
               and
               those
               Atoms
               againe
               dispersed
               in
               the
               infinite
               Inanity
               or
               Space
               ;
               but
               ,
               that
               you
               would
               willingly
               heare
               what
               I
               am
               able
               to
               alleage
               to
               the
               contrary
               .
            
          
           
             
               Lucretius
               .
            
             
               Will
               you
               beleeve
               me
               ,
               Athanasius
               ?
               I
               had
               no
               such
               designe
               upon
               you
               :
               Nor
               can
               I
               easily
               conceive
               ,
               how
               you
               could
               from
               that
               doubt
               I
               proposed
               to
               you
               ,
               draw
               any
               such
               suspition
               .
            
          
           
             
               Athanasius
               .
            
             
               No
               ?
               Whither
               then
               could
               that
               discourse
               of
               yours
               tend
               ?
               Is
               it
               not
               plaine
               that
               the
               Soul
               's
               insatiate
               and
               unlimited
               desire
               of
               knowledge
               ,
               is
               a
               good
               Argument
               of
               her
               being
               Immaterial
               ,
               and
               consequently
               indissoluble
               ?
            
          
           
             
               Lucretius
               .
            
             
               O
               ,
               now
               I
               apprehend
               you
               .
               I
               remember
               indeed
               I
               have
               heard
               that
               urged
               ,
               and
               as
               a
               mighty
               Argument
               in
               the
               Schooles
               ,
               but
               at
               present
               I
               had
               no
               reflection
               thereupon
               .
               However
               ,
               I
               thanke
               you
               for
               
               giving
               me
               the
               hint
               ,
               and
               humbly
               beg
               your
               pursuite
               of
               it
               .
               'T
               is
               a
               Theam
               worthy
               so
               strong
               a
               brain
               as
               yours
               ,
               and
               (
               pardon
               my
               freedom
               )
               I
               think
               you
               are
               oblig'd
               to
               satisfie
               the
               expectation
               of
               the
               World
               ,
               by
               divulging
               your
               Conceptions
               concerning
               that
               Subject
               .
               For
               ,
               as
               I
               remember
               ,
               in
               the
               Conclusion
               of
               your
               Physiology
               (
               which
               I
               had
               the
               good
               fortune
               not
               long
               since
               to
               see
               and
               peruse
               ,
               in
               the
               Iesuits
               Library
               here
               in
               Paris
               ,
               and
               with
               more
               content
               and
               benefit
               to
               my
               mind
               ,
               than
               your
               modesty
               will
               permit
               me
               to
               expresse
               to
               you
               )
               you
               promise
               a
               second
               part
               thereof
               ,
               in
               way
               of
               discovery
               of
               the
               Nature
               and
               Immortality
               of
               the
               Reasonable
               Soul
               of
               man.
               
            
          
           
             
               Athanasius
               .
            
             
               Truth
               is
               ,
               I
               there
               said
               somwhat
               of
               my
               Hopes
               and
               willingnesse
               to
               finish
               that
               structure
               (
               how
               slight
               and
               confused
               soever
               it
               were
               )
               by
               addition
               of
               what
               seem'd
               requisite
               to
               make
               it
               entire
               ,
               which
               is
               the
               Consideration
               of
               the
               nature
               of
               Souls
               ;
               as
               well
               those
               of
               Unreasonable
               ,
               as
               those
               of
               Reasonable
               Creatures
               :
               And
               this
               some
               ,
               and
               you
               among
               the
               rest
               ,
               have
               been
               pleas'd
               to
               interpret
               for
               a
               promise
               .
               But
               ,
               grant
               it
               be
               so
               ;
               Yet
               ,
               sure
               I
               am
               ,
               it
               was
               only
               Conditionall
               ,
               and
               in
               case
               I
               should
               receive
               the
               friendly
               Approbation
               of
               such
               judicious
               persons
               as
               had
               survey'd
               the
               first
               Story
               of
               that
               building
               ,
               for
               my
               encouragement
               ,
               and
               obtain
               Leisure
               and
               Quiet
               ,
               for
               my
               better
               effecting
               the
               rest
               .
               And
               how
               far
               I
               have
               been
               from
               receiving
               that
               ,
               or
               obtaining
               these
               ,
               I
               suppose
               you
               cannot
               be
               ignorant
               .
            
          
           
             
             
               Lucretius
               .
            
             
               Yes
               really
               I
               am
               .
            
          
           
             
               Athanasius
               .
            
             
               That
               's
               somwhat
               strange
               .
               Why
               then
               give
               me
               leave
               to
               tell
               you
               ,
               that
               ,
               instead
               of
               that
               Candor
               in
               the
               forgivenesse
               of
               my
               lapses
               ,
               and
               that
               approbation
               of
               my
               toyl
               and
               industry
               ,
               which
               I
               look'd
               for
               from
               my
               Readers
               ;
               I
               have
               reaped
               no
               other
               fruit
               of
               all
               my
               labours
               in
               that
               long
               and
               difficult
               Work
               ,
               but
               most
               severe
               ,
               inhumane
               ,
               uncharitable
               ,
               unjust
               Censures
               .
               Some
               condemning
               me
               of
               too
               much
               youthfull
               Heighth
               and
               Affection
               in
               the
               style
               ;
               others
               accusing
               me
               of
               usurping
               other
               men's
               Notions
               ,
               Maxims
               ,
               and
               Experiments
               for
               my
               own
               ,
               without
               so
               much
               as
               naming
               the
               Authors
               ,
               to
               whose
               bounteous
               Wit
               and
               Industry
               I
               was
               beholding
               for
               their
               discovery
               and
               communication
               ;
               a
               third
               sort
               reproaching
               me
               with
               inconsideration
               ,
               in
               assuming
               a
               taske
               of
               weight
               so
               vastly
               disproportionate
               to
               the
               slender
               nerves
               of
               my
               judgment
               ;
               and
               a
               fourth
               scandaling
               me
               with
               negligence
               in
               the
               duties
               of
               my
               Profession
               ,
               and
               invading
               the
               certainty
               of
               all
               its
               Rules
               and
               Maxims
               ,
               while
               I
               wholly
               addicted
               my selfe
               to
               the
               Innovation
               of
               its
               Fundamentalls
               .
               Now
               if
               you
               can
               allow
               this
               for
               encouragement
               ,
               I
               shall
               the
               lesse
               wonder
               at
               your
               expectation
               of
               my
               proceeding
               to
               the
               accomplishment
               of
               that
               worke
               ,
               which
               (
               I
               call
               Heaven
               to
               witnesse
               out
               of
               pure
               devotion
               to
               knowledge
               ;
               and
               commendable
               ambition
               to
               be
               serviceable
               to
               the
               Commonwealth
               of
               Learning
               in
               proportion
               
               to
               my
               talent
               )
               I
               had
               proposed
               to
               my self
               to
               enterprise
               :
               Otherwise
               ,
               I
               hope
               ,
               you
               will
               not
               envy
               me
               ,
               the
               Peace
               I
               aim
               at
               ,
               in
               being
               henceforth
               silent
               ,
               and
               employing
               all
               my
               Collections
               ,
               Observations
               ,
               and
               Speculations
               Philosophicall
               ,
               only
               to
               the
               furnishing
               the
               little
               Cabinet
               of
               my
               own
               brain
               .
               I
               have
               now
               at
               length
               learned
               ,
               that
               
                 Sapere
                 domi
              
               ,
               to
               endeavour
               the
               acquisition
               of
               Science
               in
               private
               ,
               ought
               to
               be
               the
               principall
               scope
               of
               a
               Wise
               man
               :
               Nor
               shall
               I
               easily
               suffer
               my self
               to
               be
               diverted
               from
               the
               resolution
               I
               have
               taken
               ,
               constantly
               to
               put
               that
               excellent
               Lesson
               in
               practice
               .
            
             
               And
               as
               for
               Leisure
               and
               Quiet
               (
               without
               both
               which
               ,
               you
               well
               know
               ,
               no
               man
               can
               compile
               a
               work
               of
               any
               solidity
               and
               accuratenesse
               ,
               in
               any
               part
               of
               Learning
               whatsoever
               )
               I
               have
               been
               so
               farre
               from
               enjoying
               either
               of
               them
               ,
               that
               on
               the
               contrary
               ,
               from
               the
               time
               I
               first
               published
               that
               Physiology
               you
               mentioned
               ,
               even
               to
               this
               very
               day
               ,
               I
               have
               been
               embroil'd
               in
               as
               many
               troubles
               and
               distractions
               ,
               as
               malice
               ,
               persecution
               ,
               and
               sharp
               adversity
               could
               accumulate
               upon
               me
               .
               I
               have
               been
               driven
               from
               my
               Country
               ,
               House
               ,
               Family
               ,
               Books
               ,
               Friends
               ,
               and
               Acquaintance
               ;
               and
               wholly
               depriv'd
               of
               all
               the
               chief
               endearments
               of
               life
               ;
               insomuch
               that
               I
               am
               a
               perfect
               stranger
               to
               any
               such
               thing
               as
               comfort
               ,
               but
               what
               I
               sometimes
               form
               to
               my self
               out
               of
               the
               assurance
               of
               my
               Innocence
               ,
               and
               the
               hope
               of
               that
               compensation
               that
               is
               ordained
               for
               Patience
               in
               unjust
               sufferings
               .
               In
               a
               word
               ,
               Lucretius
               ,
               (
               for
               as
               it
               sharpneth
               the
               sense
               of
               my
               afflictions
               in
               my self
               ,
               for
               me
               to
               recount
               them
               ;
               so
               I
               know
               it
               cannot
               be
               ,
               but
               very
               unpleasant
               to
               
               you
               ,
               to
               hear
               the
               miserable
               adventures
               of
               your
               Friend
               )
               for
               almost
               these
               two
               last
               years
               ,
               I
               have
               been
               continually
               toss'd
               up
               and
               down
               by
               a
               Tempest
               of
               Calamity
               ,
               which
               is
               yet
               so
               violent
               ,
               that
               the
               dangers
               ,
               which
               threaten
               me
               ,
               seem
               to
               despise
               the
               prevention
               of
               that
               small
               skill
               I
               have
               in
               the
               use
               of
               my
               Compass
               :
               My
               Anchors
               are
               lost
               ,
               my
               Vessell
               leaks
               ,
               the
               VVinds
               hurry
               it
               from
               land
               ,
               and
               I
               hourly
               exspect
               to
               sink
               down-right
               .
               Nor
               can
               I
               see
               how
               it
               is
               possible
               for
               me
               to
               avoid
               it
               ,
               unlesse
               relief
               suddenly
               come
               from
               that
               Divine
               Power
               ;
               by
               whose
               permission
               (
               for
               my
               chastisement
               )
               it
               is
               ,
               that
               the
               cruelty
               and
               rage
               of
               my
               Enemies
               have
               raised
               this
               storm
               against
               me
               .
               Consider
               ,
               then
               ,
               whether
               this
               be
               a
               Condition
               fit
               to
               study
               in
               ,
               or
               whether
               you
               could
               forbear
               to
               have
               an
               indignation
               against
               this
               folly
               ;
               who
               ,
               being
               in
               such
               a
               case
               ,
               should
               hope
               to
               write
               any
               thing
               worthy
               so
               judicious
               and
               curious
               an
               eye
               ,
               as
               yours
               is
               ?
               If
               not
               ,
               pray
               cease
               to
               reproach
               me
               ,
               with
               having
               been
               wanting
               as
               well
               to
               my self
               as
               to
               the
               VVorld
               ,
               in
               not
               making
               good
               the
               Promise
               you
               urge
               ;
               And
               rather
               give
               me
               your
               advice
               how
               to
               deport
               my self
               as
               becomes
               a
               Philosopher
               ,
               with
               Constancy
               and
               tranquillity
               of
               mind
               ,
               than
               strive
               to
               aggravate
               my
               disquiet
               ,
               by
               engaging
               me
               to
               write
               on
               so
               abstruse
               and
               difficult
               a
               Subject
               .
            
          
           
             
               Lucretius
               .
            
             
               You
               have
               told
               me
               enough
               to
               change
               my
               Curiosity
               into
               Sadnesse
               and
               Commiseration
               .
               I
               shall
               not
               be
               so
               rude
               to
               exasperate
               the
               smart
               of
               your
               wounds
               ,
               by
               pressing
               you
               further
               to
               disclose
               them
               
               to
               me
               ,
               nor
               am
               I
               so
               good
               a
               Physician
               for
               the
               Mind
               ,
               as
               to
               prescribe
               you
               any
               more
               soveraign
               remedies
               against
               Discontent
               ,
               than
               what
               I
               am
               sure
               you
               well
               know
               already
               .
               But
               since
               you
               require
               my
               advice
               ,
               I
               shall
               bid
               you
               look
               into
               that
               Magazine
               of
               choice
               Morall
               Precepts
               ,
               which
               you
               have
               been
               long
               collecting
               ,
               and
               treasuring
               up
               in
               your
               own
               breast
               :
               For
               ,
               there
               ,
               I
               am
               sure
               ,
               you
               will
               find
               such
               Cordialls
               ,
               and
               vertuous
               Antidotes
               ,
               as
               will
               secure
               your
               Soul
               from
               being
               discompos'd
               at
               the
               worst
               that
               evill
               Fortune
               can
               do
               against
               you
               ,
               and
               heighten
               your
               thoughts
               and
               Resolutions
               to
               a
               generous
               defiance
               of
               temporall
               crosses
               ,
               and
               a
               perfect
               Contempt
               of
               the
               VVorld
               .
               And
               among
               the
               rest
               ,
               as
               you
               meet
               with
               it
               ,
               be
               sure
               to
               dwell
               longest
               upon
               this
               rule
               ,
               
                 Never
                 suffer
                 your
                 Spirit
                 to
                 sink
              
               ;
               still
               remembring
               ,
               that
               Vertue
               is
               like
               precious
               Odours
               ,
               most
               fragrant
               ,
               when
               incens'd
               or
               crush'd
               ;
               and
               that
               the
               extremities
               of
               worthy
               Persons
               are
               usually
               annihilated
               in
               the
               consideration
               of
               their
               own
               deservings
               ,
               but
               alwaies
               overcome
               in
               the
               end
               ,
               by
               their
               bravery
               and
               magnanimity
               shew'd
               in
               the
               entertainment
               of
               them
               .
               VVhich
               I
               the
               rather
               point
               at
               ,
               because
               I
               know
               you
               to
               be
               of
               a
               Melancholy
               disposition
               ,
               and
               such
               commonly
               suffer
               adverse
               accidents
               to
               make
               too
               deep
               impressions
               upon
               their
               mind
               ,
               which
               is
               thereupon
               apt
               to
               dejection
               ,
               which
               some
               have
               defined
               to
               be
               the
               first
               step
               to
               finall
               Despair
               ;
               And
               how
               difficult
               a
               thing
               it
               is
               to
               raise
               him
               up
               ,
               who
               helps
               to
               depress
               himself
               ;
               I
               need
               not
               tell
               you
               .
               It
               will
               not
               be
               amisse
               also
               for
               you
               ,
               often
               to
               have
               recourse
               to
               gentle
               and
               Philosophicall
               Divertisements
               ,
               and
               
               to
               admit
               conferences
               with
               your
               Friends
               ,
               touching
               some
               Argument
               or
               other
               ,
               that
               you
               are
               able
               to
               discourse
               of
               familiarly
               ,
               and
               without
               torturing
               the
               brain
               ,
               and
               putting
               your
               Imagination
               upon
               the
               rack
               :
               For
               ,
               by
               this
               means
               ,
               you
               shall
               insensibly
               wear
               out
               the
               Characters
               your
               misfortunes
               and
               distresses
               have
               stampt
               in
               your
               Soul
               ,
               and
               find
               a
               pleasure
               in
               taking
               occasionall
               reviews
               of
               the
               severall
               usefull
               Notions
               filed
               up
               in
               the
               rolls
               of
               your
               Memory
               ,
               and
               at
               the
               same
               time
               ,
               both
               benefit
               and
               endear
               your
               company
               .
            
          
           
             
               Athanasius
               ,
            
             
               Sir
               ,
               your
               Counsel
               is
               excellent
               ,
               and
               I
               shall
               make
               it
               my
               chief
               care
               to
               let
               you
               see
               how
               much
               I
               prize
               it
               ,
               by
               my
               endeavours
               to
               follow
               it
               precisely
               .
               But
               ,
               know
               withall
               ,
               Lucretius
               ,
               that
               the
               foresight
               ,
               I
               tell
               you
               ,
               I
               have
               of
               my
               approaching
               ruine
               ,
               as
               to
               all
               that
               Fortune
               laies
               claim
               to
               as
               hers
               ,
               doth
               not
               imply
               either
               my
               Fear
               of
               it
               ,
               or
               want
               of
               resolution
               to
               sustein
               that
               ,
               and
               even
               Death
               it self
               ,
               in
               what
               shape
               soever
               it
               shall
               present
               it self
               ,
               without
               stooping
               one
               hair's
               breadth
               below
               that
               pitch
               of
               spirit
               ,
               that
               belongs
               to
               an
               honest
               Mind
               to
               conserve
               in
               all
               encounters
               .
               'T
               is
               one
               thing
               to
               previse
               a
               danger
               ,
               and
               another
               to
               be
               startled
               and
               grow
               pale
               at
               the
               stroak
               of
               it
               :
               I
               well
               understand
               the
               value
               of
               the
               goods
               of
               the
               Mind
               above
               those
               of
               Fortune
               :
               And
               if
               I
               can
               be
               so
               much
               in
               favour
               with
               Heaven
               ,
               as
               to
               be
               endowed
               but
               with
               the
               least
               portion
               of
               the
               Former
               ,
               I
               shall
               easily
               part
               with
               the
               Latter
               ,
               and
               account
               my self
               rich
               enough
               in
               the
               exchange
               .
               Be
               confident
               therefore
               ,
               that
               so
               
               long
               as
               I
               can
               conserve
               my
               integrity
               ,
               and
               the
               peace
               of
               my
               Conscience
               entire
               ,
               I
               shall
               also
               keep
               my
               Spirit
               from
               dejection
               ,
               nor
               will
               it
               be
               in
               the
               power
               of
               my
               Adversaries
               ever
               to
               depresse
               it
               ,
               with
               all
               the
               weights
               of
               adversity
               they
               can
               heap
               upon
               me
               .
            
             
               As
               for
               that
               way
               of
               Divertisement
               ,
               by
               free
               and
               unbiassed
               Philosophicall
               Conferences
               you
               speak
               of
               ;
               I
               approve
               it
               as
               very
               available
               both
               to
               the
               gentle
               weaning
               of
               the
               Mind
               from
               sad
               apprehensions
               ,
               and
               the
               exercise
               of
               its
               more
               agreeable
               Habits
               .
               But
               ,
               I
               fear
               me
               ,
               you
               do
               as
               that
               Physician
               ,
               who
               prescribed
               his
               Patient
               a
               dose
               of
               the
               grand
               Elixir
               ,
               in
               the
               yolk
               of
               a
               Phoenix
               egge
               ;
               You
               refer
               me
               to
               a
               Medicine
               I
               cannot
               possibly
               obtain
               .
               For
               ,
               though
               among
               the
               French
               there
               be
               many
               excellent
               Wits
               ,
               and
               men
               eminent
               for
               their
               abilities
               in
               all
               kinds
               of
               Learning
               ;
               Yet
               I
               observe
               them
               generally
               to
               be
               of
               a
               temper
               more
               fit
               for
               hot
               and
               testy
               Disputes
               ,
               then
               calm
               and
               peaceable
               Debates
               ,
               in
               way
               of
               Disquisition
               :
               and
               commonly
               ,
               they
               are
               so
               fierce
               and
               ardent
               in
               defence
               of
               their
               own
               preconceived
               opinions
               ,
               that
               they
               account
               it
               a
               piece
               of
               disrespect
               and
               incivility
               in
               any
               man
               that
               seems
               to
               doubt
               ,
               or
               call
               the
               verity
               of
               them
               in
               question
               .
               So
               that
               a
               Noble
               person
               of
               our
               Nation
               ,
               who
               hath
               lived
               long
               in
               this
               City
               ,
               and
               is
               able
               to
               give
               a
               true
               Character
               of
               the
               French
               Genius
               ,
               as
               to
               this
               particular
               ,
               was
               pleas'd
               to
               tell
               me
               within
               these
               few
               daies
               ,
               that
               their
               humour
               of
               prejudice
               to
               all
               that
               is
               not
               their
               own
               ,
               though
               really
               much
               better
               then
               their
               own
               ,
               extends
               also
               to
               their
               Tenents
               in
               Arts
               and
               Sciences
               ;
               And
               that
               
               it
               would
               be
               hard
               for
               me
               to
               find
               a
               Scholar
               among
               them
               ,
               who
               would
               not
               rather
               lose
               the
               opportunity
               of
               investigating
               a
               truth
               ,
               by
               an
               equitable
               and
               patient
               comparing
               of
               the
               strength
               of
               other
               mens
               reasons
               with
               his
               own
               ,
               then
               not
               appear
               to
               have
               clearly
               understood
               the
               full
               nature
               of
               the
               thing
               ,
               before
               it
               was
               proposed
               .
               Now
               ,
               how
               highly
               disagreable
               this
               would
               be
               to
               my
               Genius
               ,
               which
               is
               so
               averse
               to
               all
               contests
               and
               passionate
               Altercations
               ,
               and
               which
               alwaies
               brings
               me
               to
               Philosophicall
               Discourses
               only
               as
               to
               Enquiries
               ,
               not
               final
               Determinations
               ,
               and
               with
               perfect
               indifferency
               to
               either
               side
               ,
               not
               caring
               at
               all
               whether
               my
               Allegations
               ,
               or
               my
               Opponent's
               ,
               give
               the
               greater
               light
               to
               certainty
               ,
               so
               I
               attain
               to
               any
               degree
               of
               certainty
               in
               the
               end
               :
               I
               say
               ,
               how
               disagreeable
               this
               Overweening
               of
               the
               French
               ,
               would
               be
               to
               me
               in
               Conversation
               ,
               you
               may
               easily
               conjecture
               .
               Besides
               I
               am
               yet
               but
               beginning
               to
               speak
               their
               Language
               ,
               and
               so
               am
               uncapable
               of
               the
               benefit
               and
               pleasure
               of
               their
               Colloquies
               .
               And
               though
               many
               of
               them
               are
               very
               great
               Masters
               of
               the
               Latine
               ,
               and
               write
               very
               elegantly
               therein
               ;
               Yet
               when
               they
               come
               to
               speak
               it
               ,
               you
               may
               perceive
               such
               a
               tedious
               redundancy
               of
               words
               flowing
               from
               their
               tongues
               ,
               as
               will
               sufficiently
               convince
               you
               ,
               that
               they
               cannot
               suddenly
               translate
               the
               conceptions
               of
               their
               minds
               into
               another
               Language
               ,
               without
               retaining
               the
               verbosity
               of
               their
               own
               .
               Which
               I
               find
               exceedingly
               troublesome
               to
               me
               ,
               in
               respect
               of
               the
               narrownesse
               of
               my
               capacity
               ,
               that
               causeth
               me
               many
               times
               to
               lose
               the
               notion
               and
               sense
               ,
               in
               the
               long
               and
               strict
               attention
               to
               the
               expressions
               ;
               Just
               
               as
               when
               we
               meet
               some
               person
               in
               brave
               and
               gawdy
               clothes
               ,
               the
               waving
               of
               his
               Feather
               and
               Ribons
               ,
               and
               the
               Lustre
               of
               his
               Lace
               ,
               so
               distract
               and
               take
               off
               our
               sight
               ,
               that
               we
               see
               the
               lesse
               of
               his
               Face
               ;
               and
               when
               he
               is
               past
               by
               us
               ,
               we
               remember
               more
               of
               his
               dresse
               ,
               than
               his
               stature
               ,
               complexion
               and
               aspect
               .
               And
               thus
               you
               see
               how
               unlikely
               it
               is
               for
               me
               to
               meet
               with
               the
               Physick
               you
               prescribe
               me
               ,
               here
               among
               the
               French.
               
            
             
               And
               as
               for
               the
               English
               that
               now
               reside
               here
               ;
               I
               am
               not
               acquainted
               with
               any
               one
               (
               except
               your self
               )
               who
               makes
               it
               his
               businesse
               to
               pursue
               the
               favour
               of
               those
               severe
               and
               reserved
               Muses
               ,
               that
               you
               and
               I
               so
               much
               adore
               .
               Some
               doubtlesse
               there
               are
               of
               the
               same
               contemplative
               inclination
               ;
               But
               (
               as
               I
               tell
               you
               )
               I
               have
               not
               encountred
               so
               much
               felicity
               as
               to
               know
               any
               one
               of
               them
               ;
               and
               if
               I
               did
               ,
               without
               good
               experience
               of
               his
               candor
               ,
               and
               some
               degree
               of
               intimacy
               ,
               I
               should
               think
               it
               an
               unpardonable
               Soloecisme
               in
               good
               manners
               ,
               to
               molest
               him
               with
               the
               importunity
               of
               my
               Conversation
               ,
               which
               savours
               of
               nothing
               so
               much
               as
               of
               sowrnesse
               and
               melancholy
               .
               So
               that
               unlesse
               you
               please
               to
               be
               the
               remedy
               you
               advise
               ,
               I
               see
               no
               probability
               of
               my
               obtaining
               it
               ,
               till
               I
               return
               into
               England
               .
            
          
           
             
               Lucretius
               .
            
             
               What
               you
               have
               now
               remarked
               of
               the
               French's
               being
               generally
               great
               Opinionators
               ,
               my
               observation
               also
               confesseth
               to
               be
               altogether
               true
               .
               Nor
               are
               there
               among
               our
               Country-men
               ,
               in
               this
               place
               ,
               many
               of
               those
               we
               call
               Votaries
               of
               Nature
               ;
               
               Yet
               I
               can
               introduce
               you
               to
               the
               knowledge
               of
               a
               Person
               ,
               noble
               by
               Birth
               ,
               and
               of
               high
               condition
               ,
               but
               infinitely
               more
               noble
               by
               the
               Heroick
               endowments
               of
               his
               better
               part
               ,
               and
               the
               large
               measure
               of
               Knowledge
               he
               hath
               acquired
               in
               all
               things
               of
               most
               use
               ,
               to
               the
               well
               government
               of
               our selves
               ,
               in
               all
               the
               various
               occurrences
               of
               life
               .
               He
               is
               a
               prudent
               Estimator
               of
               mens
               actions
               and
               opinions
               ,
               but
               no
               rigid
               Censor
               of
               either
               .
               A
               valiant
               Assertor
               of
               truth
               ,
               yet
               far
               from
               Tyranny
               ;
               where
               he
               finds
               an
               errour
               ,
               as
               alwaies
               reflecting
               on
               human
               frailty
               ,
               and
               the
               obscurity
               of
               things
               in
               themselves
               .
               He
               well
               knows
               how
               to
               overcome
               ,
               but
               not
               at
               all
               to
               triumph
               ;
               And
               when
               he
               hath
               overcome
               ,
               you
               can
               hardly
               perceive
               he
               ever
               contended
               .
               For
               ,
               he
               doth
               not
               seem
               so
               much
               to
               refute
               ,
               as
               to
               teach
               ,
               rather
               gently
               insinuating
               verity
               ,
               then
               strugling
               in
               the
               detection
               of
               falshood
               .
               Curious
               in
               the
               collection
               of
               Books
               ,
               diligent
               in
               reading
               them
               ,
               accurate
               in
               examining
               what
               they
               deliver
               ,
               &
               alwaies
               more
               favourable
               to
               Reason
               ,
               then
               to
               Authority
               ,
               unlesse
               in
               matters
               of
               Faith.
               A
               great
               Lover
               of
               Experiments
               in
               Physick
               and
               Chymistry
               ;
               Yet
               no
               waies
               infected
               with
               the
               vanities
               of
               the
               one
               ,
               or
               frauds
               of
               the
               other
               .
               A
               friend
               to
               all
               learned
               &
               judicious
               men
               of
               your
               Profession
               ,
               he
               meets
               with
               ;
               and
               a
               Patron
               to
               the
               Art
               it self
               .
               Witnesse
               the
               vast
               paines
               and
               cost
               he
               hath
               lately
               bestow'd
               upon
               his
               Garden
               ,
               wherein
               are
               now
               growing
               more
               then
               two
               thousand
               six
               hundred
               Plants
               ,
               of
               different
               sorts
               ;
               Each
               of
               them
               being
               ,
               according
               to
               admirable
               method
               ,
               dispos'd
               into
               a
               particular
               Classis
               ,
               conteining
               all
               the
               species
               referrible
               to
               
               their
               proper
               Genus
               or
               Tribe
               :
               So
               that
               considering
               the
               great
               variety
               ,
               and
               orderly
               ranging
               of
               the
               Plants
               ,
               I
               cannot
               think
               it
               much
               inferior
               to
               the
               famous
               Seminary
               of
               Vegetables
               at
               Bloys
               ,
               belonging
               to
               the
               Duke
               of
               Orleans
               .
               Witness
               likewise
               the
               spacious
               Elaboratory
               ,
               he
               hath
               caused
               to
               be
               erected
               in
               his
               house
               ,
               and
               furnished
               with
               Furnaces
               ,
               Vessells
               ,
               and
               Instruments
               of
               all
               sorts
               ;
               Which
               he
               imployes
               rather
               for
               his
               recreation
               ,
               and
               the
               extraction
               of
               the
               most
               virtual
               and
               purest
               parts
               of
               Herbes
               ,
               and
               other
               medicinal
               Simples
               ,
               and
               the
               distillation
               of
               choise
               Cordial
               Waters
               and
               Spirits
               ,
               for
               the
               conservation
               of
               health
               ,
               than
               in
               practising
               the
               impostures
               of
               Pseudo
               ▪
               chymists
               ,
               that
               pretend
               to
               the
               mysterious
               Art
               of
               Transmutation
               of
               Metalls
               ,
               and
               making
               the
               Philosophers
               stone
               ,
               as
               they
               call
               it
               .
               And
               yet
               I
               have
               known
               when
               he
               hath
               permitted
               one
               of
               those
               Bastards
               of
               Hermes
               ,
               therein
               to
               run
               through
               a
               whole
               Progresse
               ,
               or
               course
               of
               Spagirical
               operations
               ,
               in
               order
               to
               the
               production
               of
               the
               Seminal
               tincture
               of
               Gold
               :
               But
               ,
               it
               was
               only
               ,
               that
               the
               man
               himself
               might
               be
               the
               better
               convinc'd
               ,
               and
               the
               World
               satisfi'd
               of
               the
               folly
               and
               knavery
               of
               such
               attempts
               ,
               by
               the
               constant
               unsuccessefullness
               of
               them
               .
               In
               a
               word
               ,
               Athanasius
               ;
               he
               is
               a
               perfect
               Virtuoso
               ,
               one
               infinitely
               above
               the
               best
               Character
               I
               can
               give
               him
               :
               Nor
               do
               I
               herein
               aim
               at
               praising
               him
               ,
               but
               assuring
               you
               ,
               that
               in
               him
               you
               may
               meet
               with
               the
               most
               pleasing
               and
               satisfactory
               Conversation
               in
               the
               World.
               
            
          
           
             
             
               Athanasius
               .
            
             
               Even
               now
               you
               mention'd
               the
               Philosophers
               stone
               ,
               Lucretius
               ,
               and
               sure
               this
               excellent
               Person
               you
               describe
               ,
               is
               it
               :
               For
               if
               the
               Elixir
               be
               only
               Virtue
               in
               a
               Parable
               ,
               as
               I
               know
               some
               wise
               men
               have
               affirmed
               ,
               why
               may
               not
               I
               think
               him
               so
               ?
               But
               who
               is
               it
               ,
               I
               pray
               ?
            
          
           
             
               Lucretius
               .
            
             
               I
               am
               sure
               you
               have
               often
               heard
               his
               name
               ,
               and
               perhaps
               seen
               him
               too
               :
               'T
               is
               
                 IS
                 ODIC
                 ASTES
              
               .
            
          
           
             
               Athanasius
               .
            
             
               I
               know
               him
               both
               by
               sight
               and
               fame
               .
               He
               was
               with
               us
               in
               Oxford
               ,
               in
               time
               of
               the
               late
               Warres
               ,
               and
               in
               great
               favour
               and
               trust
               with
               the
               King
               his
               Master
               .
               And
               now
               I
               am
               confirmed
               of
               the
               truth
               of
               all
               you
               have
               said
               of
               him
               ,
               having
               heard
               as
               much
               from
               sundry
               others
               of
               worth
               and
               Credit
               .
               But
               will
               you
               adventure
               the
               reputation
               of
               your
               Judgment
               so
               far
               as
               to
               commend
               me
               to
               his
               notice
               ?
               I
               fear
               ,
               you
               dare
               not
               .
            
          
           
             
               Lucretius
               .
            
             
               Yes
               I
               do
               ,
               and
               doubt
               not
               to
               receive
               his
               thanks
               for
               my
               Labour
               ,
               for
               I
               know
               you
               to
               be
               singularly
               able
               in
               your
               Profession
               ,
               and
               as
               free
               in
               the
               communication
               of
               any
               thing
               you
               have
               found
               conducible
               to
               the
               advancement
               of
               it
               ,
               or
               any
               other
               part
               of
               Learning
               :
               And
               either
               of
               those
               two
               qualities
               
               (
               if
               you
               had
               no
               other
               that
               were
               commendable
               )
               is
               sufficient
               to
               endear
               you
               to
               him
               in
               a
               short
               time
               .
            
          
           
             
               Athanasius
               .
            
             
               When
               will
               you
               permit
               me
               to
               wait
               upon
               you
               to
               him
               ?
            
          
           
             
               Lucretius
               .
            
             
               Even
               when
               you
               please
               :
               What
               say
               you
               of
               going
               thither
               this
               present
               evening
               ?
               For
               his
               house
               is
               not
               far
               off
               this
               place
               ,
               and
               about
               this
               hour
               of
               the
               day
               he
               is
               usually
               at
               leasure
               ,
               and
               disposed
               to
               admit
               visits
               .
               We
               shall
               find
               him
               ,
               I
               suppose
               ,
               viewing
               his
               Nursery
               of
               Plants
               ,
               and
               keeping
               a
               Diary
               of
               their
               short
               lives
               ;
               recording
               in
               the
               margine
               of
               his
               Catalogue
               ,
               which
               of
               them
               are
               now
               in
               their
               youth
               or
               immaturity
               ,
               which
               in
               their
               full
               vigour
               and
               growth
               ,
               and
               which
               beginning
               to
               decline
               ;
               And
               noting
               also
               which
               is
               in
               the
               blossome
               ,
               which
               in
               the
               Flower
               ,
               which
               in
               the
               Seed
               ,
               which
               fit
               to
               be
               cropt
               ,
               that
               so
               he
               may
               be
               exact
               in
               knowing
               the
               true
               season
               when
               each
               kind
               attains
               to
               its
               pride
               and
               perfection
               of
               Virtue
               .
               For
               ,
               at
               this
               time
               of
               the
               year
               ,
               and
               till
               the
               latter
               end
               of
               August
               ,
               this
               commonly
               is
               his
               recreation
               every
               evening
               ,
               in
               case
               the
               weather
               be
               favourable
               .
               So
               that
               if
               you
               think
               fit
               ,
               I
               will
               conduct
               you
               thither
               instantly
               .
            
          
           
             
               Athanasius
               .
            
             
               With
               all
               my
               heart
               ;
               I
               am
               not
               for
               deferring
               happinesse
               one
               moment
               .
            
          
           
             
             
               Lucretius
               .
            
             
               Content
               ;
               But
               let
               me
               advertise
               you
               of
               one
               thing
               before
               we
               go
               :
               Though
               you
               are
               a
               stranger
               to
               him
               in
               person
               ;
               yet
               he
               is
               acquainted
               with
               your
               Genius
               ,
               by
               your
               Writings
               .
               You
               know
               the
               saying
               ,
               
                 Oratio
                 indicat
                 virum
              
               .
               And
               it
               is
               not
               many
               daies
               since
               I
               heard
               him
               commend
               your
               Physiology
               ,
               and
               wish
               you
               would
               proceed
               to
               publish
               the
               remainder
               of
               it
               ,
               concerning
               the
               Immortality
               of
               the
               Reasonable
               Soul.
               So
               that
               assure
               your self
               ,
               he
               will
               soon
               find
               occasion
               to
               draw
               you
               on
               to
               discourse
               of
               that
               subject
               :
               Nor
               can
               you
               with
               civility
               decline
               it
               .
               Therefore
               ,
               provide
               your self
               for
               the
               ambush
               ,
               by
               turning
               over
               the
               records
               of
               your
               memory
               ,
               and
               rallying
               your
               scattered
               notions
               ,
               in
               as
               good
               order
               as
               you
               can
               ,
               upon
               so
               short
               warning
               .
            
          
           
             
               Athanasius
               .
            
             
               Hear
               you
               ,
               Lucretius
               ;
               doth
               this
               consist
               with
               the
               counsell
               you
               gave
               me
               ,
               even
               now
               ,
               to
               divert
               my self
               from
               the
               sense
               of
               my
               misfortunes
               ,
               by
               entertaining
               frank
               and
               familiar
               conferences
               with
               ingenious
               company
               ,
               without
               torturing
               my
               brain
               ,
               and
               racking
               my
               imagination
               ?
               You
               are
               like
               a
               Physician
               ,
               who
               forbids
               his
               patient
               Wine
               ,
               and
               yet
               can
               be
               content
               to
               see
               him
               drunk
               ,
               so
               it
               be
               in
               his
               company
               .
               Do
               you
               think
               I
               can
               discourse
               any
               whit
               tolerably
               of
               so
               difficult
               an
               Argument
               ,
               and
               in
               such
               a
               presence
               ,
               without
               great
               labour
               of
               the
               Mind
               ?
            
          
           
             
             
               Lucretius
               .
            
             
               Why
               not
               ?
               having
               profoundly
               considered
               ,
               and
               frequently
               revolved
               the
               matter
               in
               your
               Mind
               ,
               before
               hand
               ,
               as
               I
               am
               confident
               you
               have
               ,
               or
               otherwise
               you
               would
               not
               have
               given
               us
               hopes
               of
               your
               writing
               a
               particular
               Treatise
               thereupon
               .
               Pray
               ,
               deal
               ingenuously
               with
               me
               ,
               have
               you
               no
               Adversaria
               ,
               no
               First-Draught
               of
               that
               piece
               you
               intended
               ,
               among
               your
               Papers
               ?
            
          
           
             
               Athanasius
               .
            
             
               Some
               few
               sheets
               I
               have
               ,
               in
               which
               I
               hastily
               scribled
               over
               my
               Collections
               ,
               and
               First
               Thoughts
               ,
               as
               they
               chanced
               to
               occurr
               :
               But
               disjoynted
               ,
               without
               Form
               ,
               and
               wanting
               the
               decency
               of
               connexion
               and
               language
               .
               But
               what
               of
               that
               ?
               Would
               you
               have
               an
               Architect
               acquaint
               you
               with
               his
               design
               ,
               only
               by
               shewing
               you
               his
               Materialls
               lying
               confusedly
               congested
               together
               in
               a
               heap
               ?
            
          
           
             
               Lucretius
               .
            
             
               From
               a
               view
               of
               the
               Materials
               ,
               I
               can
               guess
               at
               the
               strength
               and
               firmnesse
               of
               the
               building
               intended
               ,
               though
               not
               at
               the
               Model
               or
               Platform
               .
               Therefore
               ,
               without
               any
               further
               excuses
               or
               evasions
               ,
               be
               pleased
               to
               comply
               with
               the
               desires
               and
               expectation
               of
               your
               Friends
               ,
               either
               by
               affording
               us
               the
               liberty
               of
               perusing
               those
               memorials
               of
               your
               thoughts
               ;
               or
               by
               abstracting
               the
               substance
               or
               marrow
               of
               them
               your self
               ,
               and
               infusing
               it
               into
               our
               ears
               in
               a
               brief
               discourse
               .
            
          
           
             
             
               Athanasius
               .
            
             
               I
               perceive
               ,
               Lucretius
               ,
               you
               well
               understand
               the
               unlimited
               power
               you
               have
               over
               me
               ;
               otherwise
               you
               would
               not
               thus
               have
               put
               me
               upon
               such
               a
               Demonstration
               of
               it
               ,
               as
               requires
               me
               ,
               at
               the
               same
               time
               ,
               to
               lay
               aside
               my
               Reason
               ,
               and
               resign
               up
               my
               discretion
               wholly
               to
               the
               conduct
               of
               your
               importune
               Curiosity
               .
               But
               ,
               that
               you
               may
               see
               I
               am
               all
               obedience
               and
               complacency
               ,
               where
               I
               have
               once
               enter'd
               into
               a
               league
               of
               amity
               ;
               I
               will
               no
               longer
               consider
               the
               hazard
               of
               my
               reputation
               ,
               in
               exposing
               to
               your
               Examination
               (
               which
               I
               am
               sure
               ,
               will
               be
               strict
               enough
               )
               a
               Summary
               of
               those
               Reasons
               ,
               which
               I
               conceive
               sufficiently
               strong
               and
               evident
               to
               evince
               the
               Immortality
               of
               the
               Human
               Soul
               ,
               while
               they
               yet
               want
               due
               Connexion
               ,
               and
               such
               illustration
               of
               Art
               and
               Language
               ,
               as
               they
               deserve
               ,
               and
               as
               perhaps
               I
               could
               have
               bestowed
               upon
               them
               ,
               at
               my
               better
               leisure
               ,
               and
               vacancy
               from
               sollicitude
               of
               mind
               :
               I
               say
               ,
               I
               will
               no
               longer
               keep
               my
               reputation
               in
               the
               ballance
               against
               your
               Commands
               ,
               but
               freely
               deliver
               you
               an
               Abbreviate
               of
               my
               Notes
               ,
               touching
               the
               subject
               mentioned
               .
               Nor
               will
               I
               defer
               your
               satisfaction
               longer
               than
               untill
               to
               morrow
               ,
               about
               this
               time
               ;
               When
               ,
               if
               you
               please
               to
               meet
               me
               here
               in
               this
               cool
               Cypress
               Walk
               ,
               in
               Luxemburgh
               Garden
               ,
               you
               shall
               hear
               what
               I
               am
               able
               to
               say
               ,
               concerning
               that
               particular
               .
               In
               the
               mean
               time
               ,
               I
               will
               go
               home
               and
               look
               over
               my
               papers
               ,
               and
               digest
               the
               contents
               of
               them
               into
               the
               most
               naturall
               method
               I
               can
               ,
               upon
               so
               short
               premeditation
               .
               If
               they
               answer
               not
               your
               
               expectation
               ,
               be
               just
               in
               imputing
               it
               to
               your
               own
               unreasonable
               haste
               ;
               Which
               would
               not
               allow
               me
               convenient
               time
               ,
               to
               cast
               them
               in
               a
               more
               uniform
               mould
               :
               If
               they
               do
               ,
               be
               not
               so
               much
               a
               Courtier
               ,
               as
               to
               ascribe
               it
               to
               any
               thing
               ,
               besides
               the
               Goodnesse
               of
               the
               Cause
               ,
               in
               defence
               whereof
               they
               are
               alleaged
               .
            
          
           
             
               Lucretius
               .
            
             
               My
               dear
               Athanasius
               ,
               my
               heart
               is
               too
               narrow
               to
               contein
               the
               joy
               you
               have
               infused
               into
               me
               ;
               Nor
               can
               I
               expresse
               the
               smallest
               part
               of
               that
               content
               ,
               which
               redounds
               to
               me
               from
               this
               your
               most
               affectionate
               condescention
               .
               And
               yet
               I
               would
               urge
               your
               kindness
               to
               a
               further
               grant
               .
            
          
           
             
               Athanasius
               .
            
             
               Of
               what
               ?
            
          
           
             
               Lucretius
               .
            
             
               Of
               somthing
               ,
               that
               will
               conduce
               to
               your
               own
               advantage
               ,
               in
               the
               end
               .
            
          
           
             
               Athanasius
               .
            
             
               I
               shall
               have
               but
               little
               regard
               to
               that
               ,
               if
               what
               you
               require
               may
               but
               be
               really
               gratefull
               to
               your self
               .
               Pray
               ,
               therefore
               ,
               cease
               henceforth
               to
               estimate
               my
               readinesse
               to
               serve
               my
               Friend
               ,
               by
               the
               proportion
               his
               requests
               hold
               to
               my
               own
               utility
               an
               emolument
               :
               And
               freely
               speak
               your
               desire
               .
            
          
           
             
               Lucretius
               .
            
             
               It
               is
               no
               more
               ,
               but
               that
               you
               would
               permit
               me
               
               to
               interrupt
               you
               ,
               now
               and
               then
               ,
               in
               your
               discourses
               ,
               to
               morrow
               ,
               when
               we
               meet
               ,
               in
               case
               I
               see
               occasion
               of
               Doubting
               ,
               or
               Objecting
               any
               thing
               that
               seems
               materiall
               .
               For
               (
               as
               you
               know
               )
               I
               am
               somwhat
               strict
               in
               examining
               the
               force
               of
               all
               Arguments
               proposed
               to
               me
               ,
               especially
               of
               such
               as
               pretend
               Evidence
               and
               Certitude
               requisite
               to
               full
               Conviction
               .
               I
               would
               not
               willingly
               admit
               any
               Position
               into
               my
               beleif
               ,
               but
               what
               hath
               past
               the
               severest
               triall
               of
               my
               Reason
               ,
               I
               can
               put
               it
               to
               .
            
          
           
             
               Athanasius
               .
            
             
               Nor
               shall
               you
               ,
               Lucretius
               ,
               be
               circumvented
               or
               ensnared
               into
               an
               error
               ,
               by
               any
               sophistry
               of
               mine
               .
               If
               what
               I
               shall
               urge
               ,
               in
               favour
               of
               the
               Soul
               's
               Eternall
               subsistence
               after
               death
               ,
               shall
               appeare
               to
               you
               to
               be
               lesse
               cleare
               or
               solid
               ,
               than
               I
               apprehend
               ;
               pray
               ,
               detect
               the
               invalidity
               thereof
               and
               spare
               not
               .
               Where
               I
               am
               once
               assur'd
               of
               Candor
               ,
               I
               love
               to
               be
               opposed
               .
               But
               since
               you
               intend
               to
               raise
               Scruples
               and
               Objections
               out
               of
               what
               I
               shall
               deliver
               ,
               and
               that
               it
               is
               easily
               possible
               for
               you
               and
               me
               to
               dissent
               about
               the
               preheminence
               of
               each
               others
               reasonings
               :
               me
               thinks
               ,
               it
               were
               but
               just
               ,
               we
               had
               some
               Third
               person
               present
               ,
               whose
               judgement
               and
               equity
               may
               qualifie
               him
               to
               play
               the
               Arbiter
               betwixt
               us
               ,
               and
               unto
               whose
               decisive
               Verdict
               we
               ought
               equally
               to
               submit
               our
               Differences
               .
            
          
           
             
               Lucretius
               .
            
             
               You
               have
               prevented
               me
               :
               Isodicastes
               ,
               I
               am
               confident
               ,
               will
               do
               us
               the
               honour
               to
               be
               the
               Man.
               I
               know
               none
               so
               fit
               ,
               in
               respect
               either
               of
               the
               admirable
               
               perspicacity
               of
               his
               understanding
               ,
               or
               the
               sincerity
               and
               uprightnesse
               of
               his
               judgement
               :
               As
               no
               Fallacy
               can
               escape
               his
               remark
               ,
               so
               the
               whole
               world
               cannot
               bribe
               him
               to
               a
               partial
               suffrage
               .
               And
               if
               you
               approve
               the
               choice
               ,
               I
               will
               undertake
               to
               prevaile
               upon
               him
               to
               be
               present
               at
               our
               conference
               ,
               and
               do
               us
               that
               noble
               office
               .
            
          
           
             
               Athanasius
               .
            
             
               Pray
               ,
               let
               him
               know
               withall
               how
               far
               I
               was
               from
               seeking
               this
               occasion
               of
               his
               trouble
               ,
               and
               that
               I
               am
               not
               so
               vainly
               conceipted
               of
               the
               worth
               of
               my
               notions
               ,
               as
               to
               promise
               to
               my self
               they
               shall
               compensate
               his
               patience
               ,
               by
               adding
               one
               mite
               to
               that
               large
               magazine
               of
               knowledge
               ,
               He
               is
               already
               master
               of
               .
               All
               I
               hope
               for
               at
               his
               hands
               ,
               is
               a
               charitable
               forgivenesse
               of
               my
               Audacity
               ,
               in
               daring
               to
               enter
               the
               list
               against
               so
               potent
               an
               Opponent
               ,
               concerning
               so
               difficult
               and
               sublime
               an
               Argument
               ,
               and
               before
               so
               discerning
               a
               Judge
               ;
               and
               that
               with
               such
               blunt
               weapons
               ,
               as
               your
               unexpected
               and
               suddaine
               compulsion
               of
               me
               to
               the
               encounter
               ,
               enforceth
               me
               to
               make
               use
               of
               .
            
          
           
             
               Lucretius
               .
            
             
               Feare
               not
               my
               justice
               ,
               either
               in
               owning
               the
               violence
               I
               have
               used
               ,
               to
               draw
               you
               to
               comply
               with
               my
               desires
               ,
               or
               saving
               your
               modesty
               the
               labour
               of
               prepossessing
               him
               with
               the
               extreme
               diffidence
               you
               have
               of
               your
               own
               Abilities
               .
               And
               now
               we
               are
               agreed
               upon
               the
               manner
               and
               circumstances
               of
               our
               Duell
               ,
               pray
               ,
               let
               us
               a
               little
               solace
               our selves
               with
               a
               turne
               or
               two
               in
               this
               coole
               and
               fragrant
               walk
               ,
               into
               which
               the
               neighbouring
               Orange
               
               trees
               so
               plentifully
               transmit
               the
               gratefull
               odour
               of
               their
               flowers
               .
               How
               like
               you
               this
               so
               much
               admired
               Garden
               ?
               Doth
               it
               not
               clearely
               demonstrate
               to
               you
               ,
               how
               great
               the
               additions
               are
               ,
               that
               the
               beauties
               of
               Nature
               are
               capable
               of
               receiving
               ,
               from
               the
               hand
               of
               Art
               ?
            
          
           
             
               Athanasius
               .
            
             
               I
               think
               it
               worthy
               as
               great
               a
               share
               in
               the
               spectators
               wonder
               ,
               as
               the
               vast
               and
               magnificent
               Fabrick
               to
               which
               it
               is
               adjoyned
               .
               And
               if
               it
               be
               lawful
               for
               us
               to
               guesse
               at
               the
               Greatnesse
               of
               Princes
               Minds
               ,
               as
               well
               as
               at
               that
               of
               their
               wealth
               ,
               by
               the
               amplitude
               and
               sumptuousnesse
               of
               the
               structures
               they
               have
               reared
               ;
               I
               may
               conjecture
               ,
               that
               the
               Foundresse
               of
               this
               prodigious
               Pallace
               ,
               had
               a
               Soul
               in
               all
               things
               equal
               to
               the
               height
               of
               her
               Dignity
               ,
               and
               the
               largenesse
               of
               Empire
               ,
               she
               once
               enjoy'd
               ;
               For
               ,
               otherwise
               her
               subtile
               Favorite
               whom
               she
               had
               raised
               to
               that
               immoderate
               sublimity
               of
               power
               ,
               as
               made
               him
               fit
               to
               be
               her
               Competitor
               for
               Soveraignty
               in
               dominion
               ;
               would
               not
               have
               conceived
               himselfe
               unstable
               in
               his
               unlimited
               sway
               ,
               till
               he
               had
               clipt
               the
               wings
               of
               her
               aspiring
               Soul
               ,
               and
               left
               her
               embroyld
               in
               the
               jealousie
               of
               the
               King
               ,
               her
               Sonne
               :
               who
               being
               perswaded
               ,
               that
               the
               lustre
               of
               his
               Diadem
               was
               eclipsed
               by
               her
               shining
               in
               the
               same
               Sphere
               ;
               readily
               embraced
               their
               counsell
               ,
               who
               suggested
               that
               the
               greatnesse
               of
               her
               policy
               and
               aimes
               ,
               was
               never
               to
               be
               obscured
               ,
               but
               by
               removing
               her
               into
               another
               climate
               ,
               by
               a
               kind
               of
               gentle
               Banishment
               .
               Had
               she
               been
               of
               as
               soft
               and
               flexible
               a
               spirit
               as
               the
               King
               was
               ,
               whose
               power
               
               he
               employ'd
               to
               her
               suppression
               ;
               doubtlesse
               ,
               
                 Monsier
                 the
                 Cardinall
              
               had
               never
               thought
               her
               worthy
               the
               honour
               of
               his
               Fears
               .
               
                 Great
                 envie
                 is
                 alwaies
                 a
                 certaine
                 signe
                 of
                 great
                 Merit
                 .
              
               But
               to
               leave
               my
               unseasonable
               reflection
               on
               the
               Queen
               ,
               who
               raised
               this
               stupendious
               Building
               ,
               and
               answer
               your
               demand
               of
               my
               opinion
               of
               the
               Garden
               ;
               I
               tell
               you
               ,
               in
               a
               word
               ,
               it
               is
               the
               most
               Princely
               I
               ever
               saw
               ,
               for
               the
               largenesse
               of
               the
               ground
               or
               Contents
               ,
               for
               the
               uniformity
               it
               holds
               to
               the
               designe
               of
               the
               House
               ,
               for
               the
               freedome
               of
               Prospect
               from
               all
               the
               principall
               roomes
               thereof
               ,
               and
               for
               the
               variety
               of
               entertainments
               it
               affords
               ,
               according
               to
               the
               severall
               seasons
               of
               the
               yeare
               .
               Here
               are
               Grotta's
               ,
               Groves
               ,
               and
               places
               of
               shade
               ,
               for
               Estivation
               ;
               and
               artificiall
               Fountaines
               perpetually
               spouting
               up
               streames
               of
               water
               ,
               to
               attemper
               the
               fervour
               of
               the
               air
               ,
               in
               heat
               of
               Summer
               :
               Spatious
               and
               open
               walks
               to
               take
               in
               the
               more
               temperate
               and
               refreshing
               breath
               of
               the
               Spring
               :
               and
               arched
               Piazza's
               that
               afford
               equall
               shelter
               from
               Sun
               ,
               cold
               or
               raine
               .
               Here
               is
               a
               peculiar
               Garden
               for
               each
               moneth
               in
               the
               yeare
               ,
               in
               which
               things
               of
               beauty
               and
               sweetnesse
               are
               then
               in
               season
               .
               Here
               is
               variety
               well
               sorted
               ,
               Magnificence
               and
               Curiosity
               gracefully
               united
               ;
               and
               yet
               a
               Natural
               wildenesse
               so
               wel
               imitated
               in
               all
               ,
               that
               the
               loveliness
               &
               perfection
               of
               the
               whole
               ,
               seemes
               to
               consist
               in
               the
               neat
               disguise
               of
               the
               symmetry
               of
               the
               parts
               :
               so
               that
               Art
               is
               almost
               lost
               in
               the
               excellency
               of
               it self
               ,
               &
               visible
               only
               in
               dissembling
               a
               confusion
               .
               Here
               Palats
               &
               Noses
               of
               all
               sorts
               are
               exactly
               accommodated
               and
               strangers
               usually
               dispute
               ,
               whether
               the
               sight
               or
               Tast
               ,
               or
               Smell
               be
               the
               better
               provided
               for
               :
               nor
               
               is
               it
               easie
               to
               decide
               the
               controversie
               ,
               where
               each
               sense
               is
               feasted
               even
               to
               satiety
               .
               Here
               are
               litle
               Coppies
               of
               Orenge
               trees
               ,
               environed
               with
               hedges
               of
               Jasmine
               ;
               as
               if
               the
               Planter
               had
               respect
               to
               the
               mixture
               of
               odours
               in
               the
               aer
               ,
               and
               intended
               —
            
          
           
             
               Lucretius
               .
            
             
               Hold
               ,
               Athanasius
               ,
               if
               the
               distance
               doth
               not
               deceive
               me
               ,
               yonder
               comes
               ISODICASTES
               ,
               the
               wise
               and
               good
               —
               Yes
               it
               is
               He
               ,
               I
               am
               sure
               .
               I
               can
               distinguish
               him
               thus
               far
               off
               ,
               by
               the
               gravity
               of
               his
               Habit
               ,
               and
               the
               sober
               evennesse
               of
               his
               pace
               ,
               with
               a
               naturall
               decorum
               and
               comlinesse
               ,
               expressing
               the
               majesty
               and
               serenity
               of
               that
               noble
               Principle
               ,
               which
               gives
               motion
               to
               his
               body
               from
               within
               .
            
          
           
             
               Athanasius
               .
            
             
               Pray
               put
               me
               not
               out
               of
               countenance
               ,
               by
               telling
               him
               before
               my
               face
               ,
               how
               inconsiderate
               I
               have
               been
               ,
               in
               accepting
               your
               challenge
               against
               to
               morrow
               .
               Doe
               not
               insult
               over
               the
               facility
               and
               good
               nature
               of
               your
               friend
               ,
               by
               boasting
               the
               force
               of
               your
               influence
               upon
               him
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               doe
               consider
               your
               excesse
               of
               modesty
               ,
               and
               ,
               therefore
               ,
               will
               not
               touch
               upon
               our
               appointment
               ,
               while
               you
               are
               present
               .
               But
               ,
               now
               he
               drawes
               neer
               ,
               let
               us
               not
               be
               rude
               in
               seeming
               insensible
               of
               the
               singular
               respect
               due
               to
               his
               quality
               and
               worth
               :
               but
               mend
               our
               pace
               ,
               and
               ,
               by
               our
               speed
               to
               meet
               him
               civilly
               ,
               confesse
               our
               transport
               of
               joy
               
               to
               have
               the
               happy
               opportunity
               —
               Noblest
               and
               worthiest
               Isodicastes
               ,
               your
               most
               humble
               servant
               .
            
          
           
             
               Isodicastes
               .
            
             
               Witty
               Lucretius
               ,
               I
               am
               yours
               ,
               and
               glad
               to
               encounter
               you
               thus
               unexpectedly
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               ask
               your
               leave
               Sir
               to
               present
               to
               your
               knowledge
               ,
               this
               friend
               of
               mine
               here
               ,
               a
               Person
               of
               more
               than
               common
               merit
               ,
               which
               is
               more
               than
               I
               need
               tell
               you
               ,
               when
               you
               have
               heard
               me
               name
               him
               .
            
          
           
             
               Isodicastes
               .
            
             
               I
               remember
               ,
               I
               have
               seen
               this
               Gentlemans
               face
               often
               ,
               or
               one
               extreamly
               like
               him
               ,
               at
               least
               :
               But
               cannot
               ,
               on
               the
               suddain
               recall
               to
               mind
               ,
               or
               where
               ,
               or
               when
               .
            
          
           
             
               Lucretius
               .
            
             
               In
               Oxford
               ,
               Sir
               ,
               in
               time
               of
               the
               Warrs
               ,
               doubtlesse
               ,
               if
               at
               all
               .
               For
               ,
               He
               was
               scarcely
               arrived
               at
               the
               twentieth
               year
               of
               his
               age
               ,
               when
               the
               flames
               of
               our
               intestine
               commotions
               first
               brake
               forth
               into
               open
               hostility
               :
               And
               since
               they
               were
               extinguish't
               in
               the
               ruines
               of
               the
               Royall
               party
               ,
               you
               have
               been
               constantly
               resident
               here
               in
               France
               ,
               whither
               he
               is
               but
               lately
               come
               .
               But
               ,
               not
               to
               hold
               you
               longer
               in
               suspence
               ,
               This
               is
               Athanasius
               ,
               of
               whom
               I
               have
               heard
               you
               speak
               ,
               upon
               occasion
               of
               some
               new
               opinions
               and
               experiments
               ,
               in
               the
               Physiology
               he
               not
               long
               since
               published
               .
            
          
           
             
             
               Isodicastes
               .
            
             
               Worthy
               Athanasius
               ,
               fortune
               could
               not
               have
               brought
               me
               to
               the
               knowledge
               of
               any
               Person
               ,
               who
               had
               aforehand
               a
               greater
               share
               in
               my
               esteem
               then
               your self
               .
               I
               am
               an
               honourer
               of
               your
               Art
               ,
               and
               so
               cannot
               but
               have
               a
               singular
               value
               and
               respect
               for
               any
               ,
               that
               endeavours
               by
               his
               studies
               and
               writings
               to
               contribute
               towards
               the
               advancement
               of
               it
               ,
               as
               I
               am
               satisfied
               you
               have
               done
               .
            
          
           
             
               Athanasius
               .
            
             
               Most
               honour'd
               Sir
               ,
               I
               am
               not
               conscious
               to
               my self
               of
               any
               thing
               in
               me
               ,
               worthy
               the
               honour
               of
               your
               slightest
               notice
               ,
               but
               barely
               my
               Good-will
               to
               Learning
               ,
               and
               the
               sincere
               Devotion
               and
               reverence
               I
               bear
               toward
               your
               noble
               self
               ,
               who
               are
               both
               so
               great
               an
               Ornament
               ,
               and
               Patron
               of
               it
               .
               And
               if
               you
               shall
               vouchsafe
               to
               admit
               me
               to
               the
               lowest
               degree
               in
               your
               good
               Grace
               and
               favourable
               regard
               ,
               upon
               so
               small
               an
               account
               as
               that
               :
               You
               will
               demonstrate
               the
               vast
               extent
               of
               your
               Charity
               ,
               in
               obliging
               a
               poor
               and
               inconsiderable
               thing
               ,
               and
               one
               that
               hath
               nothing
               but
               the
               simplicity
               of
               his
               Zeal
               ,
               to
               qualifie
               him
               for
               your
               service
               .
            
          
           
             
               Isodicastes
               .
            
             
               You
               are
               unreasonably
               modest
               ,
               thus
               to
               diminish
               yourself
               ,
               Athanasius
               :
               And
               as
               immoderate
               in
               your
               overvaluation
               of
               my
               Capacity
               to
               expresse
               my
               affection
               to
               Learning
               and
               Learned
               Men
               ,
               otherwise
               than
               only
               by
               the
               content
               I
               take
               in
               their
               
               conversation
               .
               But
               ,
               let
               us
               leave
               this
               formality
               of
               Complements
               to
               young
               Courtiers
               ,
               as
               savouring
               of
               lesse
               plainnesse
               and
               freedom
               ,
               than
               ought
               to
               be
               amongst
               the
               Votaries
               of
               Truth
               and
               Science
               ,
               when
               they
               meet
               together
               :
               And
               give
               me
               leave
               to
               enquire
               of
               you
               (
               for
               ,
               it
               seems
               you
               came
               but
               lately
               thence
               )
               somwhat
               concerning
               the
               state
               of
               Learning
               now
               in
               England
               .
               I
               have
               been
               told
               of
               great
               Discoveries
               made
               ,
               by
               men
               of
               your
               Faculty
               there
               ,
               in
               Anatomy
               ,
               Diseases
               ,
               and
               their
               waies
               of
               Cure
               ;
               Far
               different
               from
               the
               Principles
               and
               Doctrine
               of
               the
               Antients
               .
               I
               have
               heard
               also
               ,
               that
               the
               Mathematicks
               are
               in
               high
               reputation
               among
               you
               ,
               and
               have
               received
               much
               ,
               if
               not
               of
               improvement
               ,
               yet
               of
               illustration
               ,
               from
               the
               happy
               industry
               of
               some
               ,
               in
               our
               Universities
               .
               Pray
               ,
               therefore
               ,
               let
               it
               not
               be
               troublesome
               to
               you
               ,
               to
               give
               us
               some
               hints
               of
               the
               particulars
               ,
               wherein
               the
               Wits
               of
               our
               Nation
               have
               of
               late
               been
               so
               highly
               beneficiall
               to
               the
               Commonweal
               of
               Philosophy
               .
            
          
           
             
               Athanasius
               .
            
             
               Sir
               ,
               you
               have
               laid
               a
               command
               upon
               me
               ,
               which
               is
               impossible
               for
               me
               to
               obey
               ,
               without
               shamefully
               betraying
               my
               own
               ignorance
               ,
               and
               (
               by
               a
               disadvantageous
               representation
               of
               them
               )
               much
               disparaging
               the
               noble
               successes
               of
               those
               Heroicall
               Wits
               among
               our
               Country-men
               ,
               who
               have
               addicted
               themselves
               to
               the
               Reformation
               and
               Augmentation
               of
               Arts
               and
               Sciences
               ,
               and
               made
               a
               greater
               Progresse
               in
               that
               glorious
               design
               ,
               than
               many
               ages
               before
               them
               could
               aspire
               to
               ,
               notwithstanding
               
               all
               their
               large
               hopes
               ,
               specious
               promises
               ,
               and
               manifold
               attempts
               .
               Neverthelesse
               ,
               being
               your
               command
               ,
               I
               shall
               strive
               to
               yeeld
               obedience
               to
               it
               ,
               so
               far
               forth
               at
               least
               ,
               as
               to
               recount
               to
               you
               in
               brief
               ,
               what
               upon
               the
               suddain
               I
               can
               call
               to
               mind
               ,
               of
               the
               most
               considerable
               Novelties
               in
               Naturall
               Philosophy
               ,
               Medicine
               ,
               the
               Optiques
               ,
               Astronomy
               and
               Geometry
               ,
               found
               out
               by
               the
               ingeny
               and
               labours
               of
               men
               now
               living
               in
               England
               ,
               &
               as
               yet
               in
               the
               prime
               of
               their
               strength
               and
               years
               .
            
             
               In
               the
               Colledge
               of
               Physicians
               in
               London
               ,
               (
               which
               without
               offence
               to
               any
               thing
               ,
               but
               their
               own
               Modesty
               ,
               I
               may
               pronounce
               to
               be
               the
               most
               eminent
               Society
               of
               men
               ,
               for
               Learning
               ,
               Judgement
               and
               Industry
               ,
               that
               is
               now
               ,
               or
               at
               any
               time
               hath
               been
               ,
               in
               the
               whole
               World
               )
               you
               may
               behold
               
                 Solomons
                 House
              
               in
               reality
               .
               Some
               there
               are
               ,
               who
               constantly
               imploy
               themselves
               in
               dissecting
               Animals
               of
               all
               kinds
               ,
               as
               well
               living
               as
               dead
               ;
               and
               faithfully
               recording
               all
               singularities
               that
               occur
               to
               their
               observation
               ,
               both
               in
               the
               severall
               species
               ,
               and
               individualls
               :
               That
               so
               they
               may
               come
               to
               know
               ,
               what
               is
               perfectly
               naturall
               ,
               what
               preternatural
               ,
               what
               rare
               and
               monstrous
               among
               the
               parts
               of
               them
               ;
               And
               also
               what
               resemblance
               there
               is
               betwixt
               the
               Conformation
               of
               the
               parts
               in
               the
               body
               of
               Man
               ,
               and
               those
               in
               the
               bodies
               of
               other
               Animals
               ,
               ordained
               by
               Nature
               to
               the
               same
               ,
               or
               like
               and
               equivalent
               uses
               .
               So
               that
               it
               will
               be
               hard
               for
               any
               man
               to
               bring
               thither
               any
               Fish
               ,
               Bird
               ,
               or
               Insect
               ,
               whose
               Emtrails
               these
               genuine
               Sons
               of
               Democritus
               are
               not
               already
               intimately
               acquainted
               with
               ;
               or
               ,
               at
               least
               ,
               which
               they
               will
               not
               with
               admirable
               
               dexterity
               and
               skill
               anatomize
               without
               confusion
               of
               the
               smallest
               Organ
               ,
               and
               instantly
               explore
               the
               proper
               office
               of
               each
               Organical
               part
               ,
               by
               remarking
               the
               Figure
               ,
               Substance
               ,
               Vessells
               ,
               and
               situation
               of
               it
               .
               And
               ,
               I
               have
               some
               reason
               to
               put
               you
               in
               hope
               ,
               that
               ere
               long
               you
               may
               see
               a
               Collection
               of
               most
               of
               the
               Anatomical
               Experiments
               that
               these
               Men
               have
               made
               ,
               in
               the
               bodies
               of
               Beasts
               ,
               Birds
               ,
               Fishes
               ,
               and
               Insects
               of
               various
               sorts
               ;
               together
               with
               the
               Figure
               of
               each
               ,
               and
               all
               its
               principle
               Organs
               ,
               expressed
               to
               the
               life
               in
               Copper-Cuts
               ;
               and
               an
               exact
               account
               as
               well
               of
               the
               Analogy
               ,
               as
               Dissimilitude
               that
               is
               betwixt
               them
               and
               others
               of
               consimilar
               uses
               in
               Man
               ,
               the
               grand
               Rule
               or
               Prototype
               to
               all
               inferior
               Creatures
               .
               Which
               is
               a
               Method
               ,
               certainly
               ,
               of
               inestimable
               use
               towards
               the
               complement
               of
               
                 Natural
                 History
              
               ,
               and
               the
               only
               way
               to
               perfect
               that
               
                 Comparative
                 Anatomy
              
               ,
               whose
               defect
               the
               
                 Lord
                 St.
                 Alban
              
               so
               much
               complained
               of
               ,
               in
               our
               Art.
               
            
             
               Others
               there
               are
               ,
               who
               daily
               investigate
               arguments
               to
               confirm
               and
               advance
               that
               incomparable
               invention
               of
               Doctor
               Harvey
               ,
               the
               
                 Circulation
                 of
                 the
                 Blood
              
               ;
               And
               have
               already
               brought
               the
               Doctrine
               thereof
               to
               so
               high
               a
               degree
               of
               perfection
               ,
               that
               it
               is
               not
               only
               admitted
               and
               admired
               by
               all
               the
               Schools
               in
               Europe
               ,
               but
               the
               advancers
               of
               it
               also
               are
               able
               to
               solve
               most
               of
               the
               difficult
               phaenomena
               in
               Pathology
               ,
               only
               by
               that
               Hypothesis
               ;
               And
               frequently
               effect
               such
               Cures
               ,
               by
               having
               respect
               thereunto
               in
               their
               intentions
               and
               prescripts
               ,
               as
               well
               in
               Cronique
               ,
               as
               Acute
               Diseases
               ,
               as
               could
               not
               be
               hoped
               from
               any
               other
               ground-work
               ,
               or
               
               supposition
               formerly
               laid
               ;
               At
               least
               not
               with
               equall
               correspondence
               to
               the
               true
               method
               of
               Healing
               ,
               which
               ought
               to
               be
               deduced
               from
               Principles
               of
               the
               greatest
               evidence
               and
               certainty
               in
               Nature
               ,
               among
               which
               certainly
               this
               of
               the
               Circulation
               is
               the
               chiefest
               .
               And
               though
               I
               deny
               not
               ,
               but
               the
               like
               Cures
               may
               have
               been
               performed
               by
               Physicians
               ,
               who
               never
               dream't
               of
               any
               such
               thing
               ,
               as
               the
               continual
               motion
               of
               the
               blood
               from
               the
               heart
               ,
               by
               the
               Arteries
               to
               the
               outward
               parts
               of
               the
               body
               ,
               and
               thence
               back
               again
               ,
               by
               the
               veins
               ?
               ,
               into
               the
               heart
               ;
               but
               rested
               in
               the
               Antique
               opinion
               of
               a
               difference
               betwixt
               Arterial
               and
               Venal
               blood
               ,
               both
               as
               to
               substance
               and
               uses
               :
               Yet
               I
               may
               safely
               affirm
               ,
               that
               the
               Remedies
               used
               by
               them
               ,
               wrought
               the
               effects
               aimed
               at
               ,
               by
               waies
               altogether
               accidental
               ,
               and
               beside
               the
               direct
               scope
               of
               those
               ,
               who
               gave
               them
               ;
               And
               to
               do
               a
               cure
               only
               by
               Accident
               ,
               you
               well
               know
               ,
               is
               much
               below
               the
               ambition
               of
               a
               Rational
               Physician
               ,
               who
               ought
               to
               have
               a
               firm
               and
               well-grounded
               Theory
               of
               the
               Faculties
               and
               Virtues
               proper
               to
               each
               particular
               Instrument
               he
               is
               to
               make
               use
               of
               ,
               in
               rectifying
               the
               disordered
               Oeconomy
               of
               nature
               in
               mans
               body
               .
               For
               my
               own
               part
               (
               I
               speak
               ingenuously
               )
               I
               am
               so
               well
               satisfied
               of
               the
               Verity
               of
               this
               
                 Harvean
                 Circulation
              
               ,
               and
               have
               so
               seriously
               considered
               the
               great
               advantages
               that
               may
               be
               made
               of
               it
               ,
               in
               order
               to
               the
               ennobling
               the
               Art
               of
               Medicine
               ,
               by
               reducing
               the
               maxims
               of
               it
               from
               obscure
               and
               conjectural
               ,
               to
               evident
               and
               demonstrative
               ;
               And
               by
               accommodating
               the
               same
               to
               the
               explanation
               of
               most
               of
               the
               Apparences
               in
               Pathology
               :
               That
               I
               
               have
               had
               some
               thoughts
               of
               undertaking
               to
               justify
               all
               the
               
                 Aphorisms
                 of
                 Hippocrates
              
               ,
               which
               concern
               the
               Nature
               and
               Sanation
               of
               Diseases
               ,
               by
               reasons
               and
               considerations
               deduced
               meerly
               from
               this
               one
               Fountain
               ,
               the
               Hypothesis
               of
               the
               Circulation
               of
               the
               blood
               ;
               And
               if
               my
               troubles
               had
               not
               deprived
               me
               of
               leisure
               ,
               I
               had
               ere
               this
               made
               some
               progress
               in
               that
               enterprise
               .
               But
               ,
               I
               have
               digressed
               ,
               and
               ask
               your
               pardon
               for
               it
               .
            
             
               There
               are
               ,
               moreover
               ,
               among
               the
               members
               of
               this
               venerable
               Society
               ,
               who
               pursuing
               the
               hint
               ,
               some
               few
               years
               since
               ,
               given
               them
               by
               
                 Iacobus
                 Mullerus
              
               ,
               a
               German
               ,
               in
               an
               Academical
               exercise
               ,
               of
               the
               nature
               of
               Animal
               and
               Voluntary
               Motion
               ;
               have
               gone
               far
               toward
               the
               explication
               of
               the
               reasons
               and
               manner
               of
               the
               Motions
               of
               the
               Muscles
               ,
               by
               the
               principles
               of
               Mechanicks
               :
               An
               enterprise
               of
               great
               difficulty
               ,
               and
               long
               desiderated
               ,
               as
               leading
               us
               to
               understand
               the
               Geometry
               observed
               by
               the
               Creator
               in
               the
               fabrick
               of
               the
               Microcosme
               ,
               and
               the
               verification
               of
               Anatomical
               assertions
               by
               demonstrations
               Mathematical
               .
               The
               same
               persons
               likewise
               have
               demonstrated
               ,
               that
               we
               goe
               ,
               because
               we
               fall
               ,
               
                 i.
                 e.
              
               that
               each
               step
               we
               advance
               ,
               is
               but
               a
               shifting
               the
               body
               to
               a
               fresh
               Centre
               of
               Gravity
               ;
               And
               our
               Rest
               but
               a
               remaining
               or
               fixing
               of
               it
               upon
               the
               same
               :
               As
               also
               that
               in
               progression
               ,
               the
               Head
               of
               a
               man
               is
               moved
               through
               more
               of
               space
               ,
               than
               his
               feet
               ,
               by
               almost
               one
               part
               of
               four
               ,
               in
               respect
               of
               its
               greater
               distance
               from
               the
               Centre
               of
               the
               Earth
               ;
               which
               indeed
               was
               toucht
               ,
               and
               only
               toucht
               upon
               ,
               by
               that
               prodigie
               of
               Mathematical
               subtleties
               ,
               Galileo
               ,
               in
               his
               
                 Second
                 Dialogue
                 de
                 Mundo
              
               .
            
             
             
               There
               are
               also
               of
               these
               Miners
               of
               Nature
               ,
               who
               have
               found
               out
               more
               probable
               and
               commodious
               Uses
               for
               the
               Glandules
               ,
               or
               fatty
               Kernells
               scituate
               in
               divers
               parts
               of
               mans
               body
               ,
               than
               were
               assigned
               unto
               them
               by
               all
               antecedent
               Anatomists
               .
               For
               ,
               whereas
               Those
               generally
               conceived
               them
               to
               have
               been
               intended
               by
               Nature
               to
               no
               nobler
               an
               end
               ,
               than
               either
               for
               the
               Imbibition
               or
               dreining
               of
               superfluous
               humours
               inundating
               the
               parts
               adjacent
               to
               them
               ;
               Or
               for
               the
               susteining
               of
               Veins
               ,
               Arteries
               ,
               and
               Nerves
               in
               their
               progresse
               from
               part
               to
               part
               ;
               These
               have
               discovered
               ,
               that
               some
               Glandules
               serve
               for
               the
               preparation
               of
               the
               
                 Succus
                 Nutritius
              
               ,
               or
               juice
               that
               nourisheth
               the
               whole
               body
               ;
               That
               others
               are
               official
               to
               the
               sequestration
               of
               some
               lesse
               profitable
               and
               disagreeable
               parts
               of
               the
               same
               nutritive
               juice
               ,
               or
               Vital
               Nectar
               ;
               And
               that
               a
               third
               sort
               of
               them
               are
               ordained
               for
               reduction
               of
               those
               same
               lesse
               profitable
               parts
               ,
               after
               their
               separation
               or
               streining
               ,
               back
               again
               into
               the
               masse
               of
               blood
               ,
               by
               the
               small
               veins
               that
               are
               contiguous
               to
               them
               .
               And
               among
               these
               likewise
               there
               is
               one
               (
               A
               person
               of
               singular
               note
               ,
               for
               his
               Universal
               Learning
               ,
               and
               indefatigable
               industry
               in
               Disquisition
               )
               who
               aiming
               to
               promote
               the
               certainty
               of
               these
               New
               Tenents
               :
               (
               1.
               )
               That
               ,
               according
               to
               the
               Anatomical
               observations
               of
               
                 Ioh.
                 Pecquet
              
               ,
               a
               young
               Physician
               of
               Diepp
               in
               Normandy
               ,
               the
               Chylus
               is
               convey'd
               from
               the
               stomach
               ,
               by
               the
               
                 Venae
                 Lacteae
              
               ,
               or
               Milky
               Veins
               ,
               into
               a
               certain
               Receptacle
               ,
               or
               common
               promptuary
               scituate
               at
               the
               bottom
               of
               the
               Mesentery
               ;
               and
               thence
               transmitted
               upwards
               ,
               by
               a
               conduit
               running
               all
               along
               
               on
               the
               inside
               of
               the
               Spine
               of
               the
               back
               ,
               to
               the
               subclavian
               veins
               ,
               and
               so
               delivered
               into
               the
               right
               Ventricle
               of
               the
               heart
               ,
               there
               to
               be
               turned
               into
               blood
               :
               (
               2.
               )
               That
               the
               Liver
               is
               not
               the
               immediate
               instrument
               of
               Sanguification
               ,
               but
               inservient
               only
               to
               the
               sequestration
               of
               the
               Cholerick
               parts
               of
               the
               blood
               ,
               and
               the
               conveying
               the
               same
               into
               the
               Gall
               ,
               to
               be
               thence
               excluded
               into
               the
               Duts
               :
               (
               3.
               )
               That
               there
               is
               no
               Anastomosis
               ,
               or
               mutual
               Inosculation
               betwixt
               the
               small
               branches
               of
               the
               
                 Vena
                 Portae
              
               ,
               and
               those
               of
               the
               
                 Vena
                 Cava
              
               ,
               in
               the
               substance
               of
               the
               Liver
               ;
               as
               was
               generally
               believed
               from
               the
               infancy
               of
               Physick
               ,
               till
               of
               late
               years
               ,
               when
               this
               Gentleman
               was
               so
               happy
               as
               to
               evince
               the
               contrary
               ,
               by
               ocular
               demonstration
               :
               (
               4.
               )
               That
               there
               are
               certain
               thin
               ,
               slender
               and
               transparent
               Vessells
               ,
               for
               the
               most
               part
               accompaning
               the
               veins
               ,
               &
               especially
               in
               the
               liver
               ,
               (
               named
               
                 Vasa
                 Lymphatica
              
               ,
               by
               
                 Thomas
                 Bartholinus
              
               ,
               who
               seems
               first
               to
               have
               discovered
               them
               ,
               and
               Lymphe-ducts
               ,
               by
               others
               since
               )
               containing
               a
               clear
               liquor
               ,
               like
               water
               ,
               which
               they
               exonerate
               into
               the
               common
               Receptacle
               of
               the
               Chyle
               ,
               newly
               mentioned
               ;
               to
               the
               end
               ,
               that
               being
               again
               infused
               together
               with
               so
               much
               of
               the
               Chyle
               as
               enters
               the
               veins
               ,
               into
               the
               blood
               ,
               it
               may
               both
               prevent
               the
               Coagulation
               of
               it
               ,
               and
               also
               (
               in
               respect
               of
               its
               predisposition
               to
               Volatility
               )
               associating
               it self
               to
               the
               Vital
               spirits
               in
               the
               Heart
               and
               Arteries
               ,
               promote
               the
               Mication
               ,
               or
               boyling
               motion
               of
               the
               blood
               :
               And
               (
               5.
               )
               That
               the
               solid
               parts
               of
               the
               body
               are
               not
               ,
               in
               the
               general
               ,
               nourished
               by
               the
               blood
               (
               which
               He
               conceives
               to
               be
               only
               the
               fewel
               of
               the
               
               Vital
               Flame
               ,
               or
               Heat
               ;
               and
               in
               regard
               of
               its
               great
               Volatility
               ,
               and
               harsh
               and
               grating
               nature
               ,
               more
               likely
               to
               prey
               upon
               and
               consume
               ,
               than
               feed
               and
               repair
               the
               substance
               of
               the
               solid
               parts
               )
               but
               by
               the
               sweeter
               and
               more
               unctuous
               part
               of
               the
               Chylus
               ,
               drawn
               up
               by
               the
               mediation
               of
               the
               Nerves
               (
               especially
               those
               of
               the
               sixth
               Conjugation
               ,
               called
               the
               Recurrent
               Nerves
               )
               into
               the
               brain
               ,
               and
               there
               elaborated
               ,
               and
               afterward
               transmitted
               by
               the
               Nerves
               ,
               to
               all
               parts
               of
               the
               body
               :
               This
               worthy
               Person
               ,
               I
               say
               ,
               aiming
               to
               promote
               the
               certainty
               of
               these
               recent
               Opinions
               ,
               hath
               collected
               ,
               illustrated
               and
               disposed
               them
               into
               one
               Systeme
               ;
               Hoping
               thereby
               to
               declare
               their
               mutual
               Consistence
               ,
               as
               well
               each
               with
               other
               ,
               as
               with
               the
               demonstrative
               doctrine
               of
               the
               Circulation
               of
               the
               blood
               ;
               And
               at
               the
               same
               time
               put
               an
               end
               to
               all
               disputes
               ,
               concerning
               the
               
                 Milky
                 veins
              
               ,
               the
               use
               of
               the
               Spleen
               ,
               of
               the
               
                 Capsulae
                 Atrabilariae
              
               ,
               or
               
                 Renes
                 succenturiati
              
               ,
               Deputy
               Kidnies
               (
               as
               
                 Casserius
                 Placentinus
              
               called
               them
               )
               and
               sundry
               other
               Difficulties
               in
               Anatomy
               .
               But
               ,
               whether
               or
               no
               he
               hath
               attained
               to
               the
               full
               pitch
               of
               his
               hopes
               ,
               in
               that
               design
               ;
               you
               will
               be
               best
               able
               to
               judge
               ,
               when
               you
               have
               read
               and
               examined
               the
               weight
               of
               his
               experiments
               and
               discourses
               ,
               delivered
               in
               his
               excellent
               Book
               ,
               
                 de
                 Anatomia
                 Hepatis
              
               :
               In
               the
               mean
               time
               ,
               give
               me
               leave
               to
               advertise
               you
               ,
               that
               his
               modesty
               is
               so
               great
               ,
               as
               that
               he
               expresly
               professes
               his
               own
               want
               of
               full
               satisfaction
               concerning
               the
               truth
               of
               sundry
               particulars
               therein
               contained
               ;
               And
               therefore
               presents
               them
               to
               the
               World
               ,
               as
               positions
               ,
               not
               of
               apodictical
               evidence
               ,
               but
               great
               probability
               ,
               
               and
               worthy
               to
               be
               embraced
               ,
               only
               till
               time
               shall
               have
               brought
               more
               credible
               ones
               to
               light
               .
            
             
               Furthermore
               ,
               among
               these
               
                 Merchants
                 for
                 light
              
               ,
               we
               have
               some
               so
               excellently
               well
               skilled
               in
               all
               sorts
               of
               Medical
               Simples
               ,
               that
               they
               know
               ,
               not
               only
               the
               names
               ,
               but
               the
               faces
               also
               and
               virtues
               of
               most
               of
               the
               Plants
               in
               Europe
               ;
               And
               can
               ,
               besides
               that
               ,
               give
               you
               a
               better
               account
               of
               the
               American
               druggs
               ,
               than
               
                 Piso
                 Margravius
              
               ,
               and
               others
               ,
               notwithstanding
               the
               large
               volumes
               they
               have
               compiled
               concerning
               that
               subject
               .
               They
               likewise
               so
               well
               understand
               all
               Fossilia
               ,
               and
               the
               several
               kinds
               of
               Minerals
               ,
               pretious
               Stones
               ,
               Salts
               ,
               concreted
               juices
               ,
               and
               other
               subterranean
               productions
               ;
               That
               even
               Lapidaries
               and
               Miners
               come
               to
               learn
               of
               them
               .
               We
               have
               others
               ,
               who
               enquire
               into
               the
               mysteries
               of
               Refiners
               ,
               Belfounders
               ,
               and
               all
               others
               that
               deal
               in
               Metals
               .
               Others
               ,
               who
               search
               out
               the
               frauds
               and
               sophistications
               of
               Wine-Coopers
               and
               Vintners
               ,
               in
               the
               brewing
               ,
               feeding
               ,
               stumming
               ,
               and
               adulterating
               of
               Wines
               .
               Others
               ,
               who
               can
               inform
               you
               exactly
               of
               the
               severall
               hurtfull
               Arts
               of
               Brewers
               ,
               Bakers
               ,
               Butchers
               ,
               Poulterers
               ,
               and
               Cooks
               :
               All
               which
               are
               of
               very
               great
               detriment
               to
               the
               health
               of
               men
               ,
               though
               the
               danger
               be
               commonly
               undiscerned
               ;
               And
               ,
               were
               the
               civil
               Magistrate
               but
               half
               so
               careful
               to
               reform
               ,
               as
               these
               Doctors
               have
               been
               in
               detecting
               those
               publick
               abuses
               ,
               the
               Citty
               of
               London
               would
               soon
               find
               ,
               by
               happy
               experience
               ,
               that
               Physicians
               are
               both
               as
               willing
               and
               able
               to
               preserve
               health
               ,
               as
               to
               restore
               it
               .
               In
               a
               word
               ,
               there
               is
               nothing
               escapes
               their
               
               examination
               ,
               which
               may
               any
               way
               concern
               the
               safety
               of
               mans
               life
               ;
               or
               the
               knowlege
               whereof
               can
               conduce
               to
               make
               themselves
               every
               way
               accomplisht
               in
               their
               Profession
               .
            
             
               And
               as
               for
               Chymistry
               (
               which
               I
               had
               almost
               forgotten
               )
               in
               the
               whole
               world
               there
               are
               none
               who
               know
               better
               how
               to
               distinguish
               betwixt
               the
               impostures
               and
               truths
               of
               it
               ,
               than
               these
               Men
               doe
               :
               or
               how
               to
               make
               use
               of
               all
               the
               secrets
               thereof
               ,
               towards
               the
               preparation
               of
               noble
               and
               generous
               Medicaments
               .
               Witnesse
               that
               plenty
               of
               choise
               Chymicall
               remedies
               ,
               daily
               confected
               in
               the
               Elaboratory
               belonging
               to
               the
               Colledge
               ,
               by
               the
               directions
               and
               prescripts
               of
               the
               Fellowes
               ;
               and
               the
               care
               they
               constantly
               take
               ,
               to
               diffuse
               those
               safe
               and
               excellent
               preparations
               among
               all
               their
               Apothecaries
               ,
               that
               so
               the
               lives
               of
               their
               Patients
               be
               not
               endangered
               by
               the
               false
               and
               poysonous
               wares
               of
               Pseudo-chymists
               .
               A
               course
               ,
               certainly
               ,
               that
               occasions
               great
               readinesse
               and
               security
               in
               their
               Practice
               ;
               and
               satisfies
               the
               World
               both
               of
               their
               singular
               Judgement
               ,
               and
               constant
               Integrity
               in
               discharge
               of
               their
               trust
               .
               And
               thus
               ,
               most
               honourd
               Sir
               ,
               I
               have
               hastily
               ,
               and
               slightly
               run
               over
               a
               few
               of
               those
               particulars
               ,
               wherein
               Natural
               Philosophy
               ,
               and
               the
               Art
               of
               Medicine
               have
               ,
               of
               late
               ,
               received
               such
               notable
               advancement
               ,
               by
               the
               Inventions
               and
               Disquisitions
               of
               this
               Venerable
               Society
               ;
               which
               for
               the
               Knowledge
               of
               Nature
               ,
               well
               deserves
               to
               be
               esteemed
               the
               
                 Great
                 Luminary
                 of
                 the
                 World
              
               ,
               from
               whence
               there
               constantly
               stream
               rayes
               of
               light
               ,
               for
               the
               dispelling
               the
               thick
               and
               long
               congested
               clouds
               of
               ignorance
               .
               But
               ,
               before
               
               I
               passe
               to
               the
               remainder
               of
               your
               demand
               ,
               permit
               me
               to
               observe
               to
               you
               ;
               that
               though
               the
               Fellows
               of
               this
               Colledge
               apply
               themselves
               severally
               to
               this
               or
               that
               particular
               Province
               ,
               each
               one
               according
               to
               the
               inclination
               &
               delight
               of
               his
               own
               private
               Genius
               ;
               Yet
               ,
               when
               they
               meet
               together
               in
               Consultations
               ,
               they
               are
               so
               candid
               and
               liberal
               in
               the
               communication
               of
               their
               single
               observations
               and
               discoveries
               ,
               that
               no
               one
               of
               them
               can
               long
               be
               ignorant
               of
               the
               notions
               of
               all
               the
               rest
               :
               And
               the
               noble
               Emulation
               that
               hath
               equally
               enflamed
               their
               ingenious
               breasts
               ,
               makes
               them
               unanimous
               in
               cooperating
               toward
               the
               Common
               design
               ,
               the
               erecting
               an
               intire
               and
               durable
               Fabrick
               of
               solid
               Science
               ;
               such
               as
               posterity
               may
               not
               only
               admire
               ,
               but
               set
               up
               their
               rest
               in
               .
            
             
               And
               now
               Sir
               ,
               if
               you
               please
               to
               goe
               along
               with
               me
               to
               Oxford
               ,
               you
               shall
               there
               also
               find
               as
               great
               
                 Benefactors
                 to
                 Learning
              
               ,
               as
               those
               were
               ,
               who
               founded
               and
               endowed
               their
               Colledges
               ;
               and
               some
               ,
               who
               for
               the
               excellency
               of
               their
               Inventions
               ,
               will
               have
               their
               Memories
               fresh
               and
               verdant
               ,
               when
               Time
               hath
               made
               those
               stately
               buildings
               confesse
               their
               brittleness
               ,
               and
               reduced
               them
               into
               Quarries
               again
               .
               I
               could
               bring
               you
               to
               One
               there
               ,
               who
               hath
               excogitated
               a
               Method
               ,
               whereby
               the
               Astronomy
               of
               the
               primary
               Planets
               may
               be
               Geometrically
               explain'd
               :
               &
               that
               as
               wel
               according
               to
               the
               Elliptical
               ,
               as
               to
               the
               Circularway
               .
               A
               thing
               of
               stupendious
               difficulty
               ,
               requiring
               universal
               knowledge
               in
               the
               Mathematiques
               ;
               &
               of
               inestimable
               benefit
               toward
               the
               Certification
               of
               Coelestiall
               Science
               :
               and
               which
               ,
               being
               judiciously
               perpended
               ,
               seemes
               to
               
               be
               of
               equall
               weight
               with
               the
               merits
               of
               even
               the
               Great
               Hipparchus
               ,
               who
               (
               you
               know
               )
               made
               the
               first
               Catalogue
               of
               the
               Fixt
               Stars
               ,
               observed
               their
               severall
               Magnitudes
               ,
               and
               marked
               out
               their
               particular
               Stations
               ,
               both
               according
               to
               longitude
               and
               latitude
               ;
               without
               which
               there
               could
               be
               no
               certaine
               observation
               of
               the
               motions
               of
               the
               Erratick
               ones
               .
               So
               that
               if
               Hipparchus
               may
               be
               deservedly
               named
               
                 Atlas
                 the
                 Second
              
               ,
               for
               relieving
               the
               wearied
               shoulders
               of
               that
               Great
               Grandfather
               of
               Astronomy
               ;
               and
               if
               the
               glorious
               
                 Tycho
                 Brahe
              
               may
               be
               called
               
                 Hercules
                 the
                 Second
              
               ,
               for
               relieving
               Hipparchus
               ,
               long
               languishing
               and
               ready
               to
               sink
               under
               so
               prodigious
               a
               burden
               ,
               as
               the
               whole
               mysterie
               of
               the
               Heavens
               :
               I
               see
               no
               reason
               ,
               why
               the
               Author
               of
               this
               admirable
               Invention
               ,
               which
               seemes
               to
               assure
               the
               truth
               of
               all
               the
               rest
               ,
               may
               not
               be
               called
               
                 Tycho
                 the
                 Second
              
               .
               For
               my
               part
               really
               ,
               were
               I
               worthy
               to
               have
               this
               Gentlemans
               Picture
               in
               my
               study
               ,
               I
               should
               desire
               to
               have
               it
               drawne
               in
               this
               manner
               .
               I
               would
               have
               
                 Hipparchus
                 ,
                 Ptolemy
              
               ,
               and
               Tycho
               ,
               standing
               in
               a
               triangle
               ,
               and
               supporting
               the
               whole
               Coelestial
               Machine
               on
               their
               heads
               ;
               on
               one
               side
               ,
               Copernicus
               turning
               all
               the
               Orbs
               about
               with
               his
               right
               hand
               ;
               and
               this
               Heros
               on
               the
               other
               side
               ,
               with
               a
               Table
               in
               his
               left
               hand
               containing
               the
               Figures
               in
               Euclids
               Elements
               ,
               and
               with
               the
               Fore-finger
               of
               his
               right
               ,
               pointing
               to
               the
               Planetary
               Spheres
               ,
               as
               demonstrating
               the
               theory
               of
               their
               Motions
               ,
               by
               the
               maxims
               of
               Geometry
               .
               And
               sure
               I
               am
               ,
               He
               deserves
               to
               have
               his
               name
               assigned
               to
               some
               honorable
               place
               ,
               among
               the
               worthy
               
               Advancers
               of
               Astronomy
               ,
               in
               the
               Selenographicall
               map
               of
               Ricciolus
               .
               I
               could
               bring
               you
               to
               Another
               ,
               who
               hath
               likewise
               discovered
               a
               Method
               ,
               whereby
               the
               
                 Parabola
                 ,
                 Circle
                 ,
                 Ellipsis
              
               ,
               and
               Hyperbola
               really
               are
               (
               and
               most
               ,
               if
               not
               all
               other
               
                 regular
                 Curve-lined
                 Figures
              
               ,
               may
               be
               )
               squared
               :
               A
               Problem
               that
               hath
               long
               perplex't
               the
               thoughts
               of
               the
               greatest
               Geometricians
               ,
               and
               of
               late
               very
               neere
               turned
               the
               brains
               of
               even
               the
               great
               Leviathan
               himself
               ,
               who
               arrogating
               the
               solution
               of
               it
               to
               himself
               ,
               thought
               thereby
               not
               a
               little
               to
               justifie
               his
               pretences
               to
               the
               Monarchy
               of
               Knowledge
               ,
               and
               Reformation
               of
               not
               only
               the
               Arts
               and
               Sciences
               ,
               but
               also
               of
               the
               Universities
               that
               teach
               them
               .
            
             
               Here
               are
               some
               ,
               who
               perceiving
               the
               great
               advantage
               arising
               to
               Students
               from
               the
               use
               of
               Symbols
               (
               whereby
               the
               understanding
               is
               exempted
               from
               the
               encombrance
               of
               words
               ,
               and
               brought
               ,
               as
               it
               were
               ,
               with
               one
               glance
               to
               behold
               the
               long
               continued
               series
               of
               complex
               and
               intricate
               ratiocination
               ,
               which
               would
               otherwise
               oppresse
               the
               memory
               ,
               and
               confound
               the
               strongest
               imagination
               to
               sustain
               it
               )
               invented
               by
               Vieta
               ,
               and
               brought
               to
               perfection
               by
               Mr.
               Oughtred
               and
               
                 Des
                 Cartes
              
               ,
               for
               the
               more
               compendious
               tradition
               of
               the
               Mathematicks
               ;
               and
               considering
               that
               the
               same
               way
               was
               capable
               of
               being
               accommodated
               to
               the
               Facilitation
               of
               discourses
               in
               Philosophy
               ,
               Physick
               ,
               and
               other
               parts
               of
               Learning
               ;
               have
               made
               a
               very
               considerable
               progress
               toward
               the
               invention
               of
               Symbols
               ,
               or
               Signes
               ,
               for
               every
               thing
               and
               notion
               :
               insomuch
               that
               one
               of
               these
               Wits
               hath
               found
               the
               variety
               of
               many
               millions
               of
               Signes
               ,
               in
               a
               square
               of
               
               a
               quarter
               of
               an
               inch
               ,
               as
               himself
               professeth
               ,
               in
               a
               most
               ingenious
               discourse
               of
               his
               ,
               entituled
               
                 Vindiciae
                 Academiarum
              
               .
               Which
               perhaps
               you
               have
               read
               ;
               and
               if
               you
               have
               ,
               I
               need
               not
               tell
               you
               how
               little
               he
               wants
               of
               finishing
               that
               so
               long
               talked-of
               and
               desired
               design
               of
               an
               
                 Universal
                 Character
              
               and
               Language
               .
            
             
               And
               as
               for
               the
               Optiques
               ,
               shew
               me
               the
               men
               in
               the
               whole
               World
               ,
               who
               have
               more
               illustrated
               the
               nature
               ,
               affections
               ,
               and
               motions
               of
               that
               most
               subtle
               and
               glorious
               Creature
               ,
               Light
               ;
               Or
               given
               clearer
               demonstrations
               of
               their
               Knowledge
               of
               all
               sorts
               of
               Radiations
               ,
               and
               the
               manner
               and
               reasons
               of
               Vision
               ,
               than
               some
               Mathematical
               Wits
               ,
               now
               flourishing
               in
               this
               University
               ,
               have
               done
               .
               It
               is
               their
               usual
               recreation
               ,
               to
               practise
               all
               Delusions
               of
               the
               sight
               ,
               in
               the
               Figures
               ,
               Magnitudes
               ,
               Motions
               ,
               Colours
               ,
               Distances
               ,
               and
               Multiplications
               of
               Objects
               :
               And
               ,
               were
               you
               there
               ,
               you
               might
               be
               entertained
               with
               such
               admirable
               Curiosities
               ,
               both
               Dioptrical
               and
               Catoptrical
               ,
               as
               former
               ages
               would
               have
               been
               startled
               at
               ,
               and
               believed
               to
               have
               been
               Magical
               .
               They
               will
               represent
               to
               you
               ,
               the
               Images
               of
               Things
               and
               Persons
               intire
               ,
               and
               to
               the
               life
               ,
               from
               Tables
               whereon
               the
               naked
               eye
               cannot
               discern
               so
               much
               as
               one
               part
               of
               them
               ,
               unlesse
               in
               fractures
               and
               seemingly
               confused
               divisions
               ;
               and
               this
               by
               collected
               reflections
               from
               mirrours
               Conical
               ,
               Cylindrical
               ,
               Concave
               ,
               Convex
               ,
               Multangular
               ,
               &c.
               
               They
               will
               imitate
               Nature
               to
               the
               height
               of
               perfect
               resemblance
               ,
               in
               counterfeiting
               Rainbows
               ,
               Halo's
               ,
               and
               Circles
               of
               various
               Colours
               about
               Lights
               ,
               by
               artificial
               Refractions
               of
               their
               beams
               .
               They
               have
               all
               the
               severall
               waies
               of
               
               Multiplying
               and
               Corroborating
               Light
               ,
               and
               transmitting
               it
               in
               concourse
               to
               very
               great
               distance
               ;
               And
               this
               ,
               as
               well
               by
               conveying
               the
               dispersed
               rayes
               through
               Diaphanous
               bodies
               ,
               of
               convenient
               figures
               ,
               and
               reuniting
               them
               in
               a
               cone
               or
               point
               ,
               after
               their
               various
               refractions
               ,
               for
               the
               encrease
               of
               their
               force
               ;
               Or
               by
               repercussion
               from
               Concave
               (
               Elliptical
               ,
               Parabolical
               ,
               Circular
               )
               superficies
               of
               polite
               Indiaphanous
               ones
               .
               Insomuch
               ,
               that
               if
               
                 Niceron
                 ,
                 Kircher
              
               ,
               and
               other
               great
               Masters
               in
               the
               Art
               of
               Light
               and
               Shadowes
               ,
               would
               see
               the
               errors
               of
               their
               Optical
               Theory
               amended
               ;
               and
               all
               the
               secrets
               of
               Catoptrical
               Magick
               ,
               familiarly
               reduced
               into
               practice
               :
               hither
               and
               only
               hither
               they
               must
               come
               .
               And
               ,
               were
               
                 Friar
                 Bacon
              
               alive
               again
               ,
               he
               would
               with
               amazement
               confesse
               ,
               that
               he
               was
               canonized
               a
               Conjurer
               ,
               for
               effecting
               far
               lesse
               ,
               than
               these
               men
               frequently
               exhibit
               to
               their
               friends
               ,
               in
               sport
               .
               They
               have
               ,
               moreover
               ,
               
                 Optick
                 Tubes
              
               ,
               or
               Telescopes
               ,
               in
               such
               perfection
               ,
               that
               they
               magnifie
               more
               ,
               and
               take
               in
               more
               of
               the
               rayes
               proceeding
               from
               illuminate
               Objects
               ,
               than
               any
               other
               of
               the
               same
               length
               ,
               that
               ever
               were
               made
               before
               :
               And
               have
               brought
               them
               also
               to
               as
               great
               a
               length
               ,
               as
               can
               well
               be
               managed
               .
               These
               they
               use
               for
               observations
               of
               Eclipses
               of
               Sun
               and
               Moon
               ,
               of
               the
               several
               Phases
               or
               Apparences
               of
               the
               Moon
               ,
               of
               Saturn
               ,
               and
               other
               Planets
               ,
               both
               primary
               and
               secundary
               ,
               of
               the
               Galaxy
               ,
               the
               magnitudes
               and
               figures
               of
               the
               fixt
               stars
               ,
               and
               other
               Coelestial
               Speculations
               .
               They
               have
               likewise
               Microscopes
               ,
               that
               magnify
               the
               dimensions
               of
               minute
               and
               otherwise
               undiscernable
               bodies
               ,
               even
               
               to
               an
               incredible
               rate
               ,
               and
               bring
               the
               sight
               to
               a
               familiar
               acquaintance
               with
               the
               shapes
               of
               not
               only
               whole
               small
               Flies
               and
               other
               Insects
               ,
               but
               also
               of
               the
               smallest
               part
               of
               them
               .
               Insomuch
               as
               there
               is
               hope
               ,
               if
               this
               Invention
               go
               on
               toward
               perfection
               as
               fast
               as
               it
               hath
               begun
               ,
               within
               this
               last
               four
               or
               five
               years
               ;
               that
               the
               eye
               ere
               long
               may
               be
               enabled
               to
               distinguish
               even
               the
               Seminal
               Figures
               of
               things
               ,
               which
               seem
               to
               regulate
               them
               in
               their
               productions
               and
               growth
               ;
               and
               to
               behold
               the
               originary
               Schematisms
               of
               Nature
               ,
               drawn
               on
               the
               smallest
               Moleculae
               ,
               or
               first
               collections
               of
               Atoms
               concurring
               to
               determinate
               the
               Figures
               of
               Concretions
               .
            
             
               And
               thus
               ,
               Noblest
               Isodicastes
               ,
               have
               I
               essayd
               to
               yeeld
               you
               some
               satisfaction
               ,
               concerning
               the
               state
               of
               Learning
               ,
               now
               in
               England
               ;
               And
               the
               chief
               Particulars
               ,
               wherein
               it
               hath
               received
               Advancement
               ,
               by
               the
               prosperous
               endeavours
               of
               our
               Country-men
               ,
               since
               your
               retirement
               here
               in
               France
               .
               I
               need
               not
               intimate
               to
               you
               ,
               how
               imperfect
               and
               rambling
               an
               account
               I
               have
               given
               you
               of
               these
               Novell
               Inventions
               ;
               and
               am
               sufficiently
               conscious
               ,
               that
               I
               rather
               ought
               to
               excuse
               my self
               ,
               by
               the
               frailty
               of
               my
               Memory
               ,
               and
               want
               of
               judgment
               ,
               how
               to
               represent
               such
               excellent
               and
               usefull
               Discoveries
               ,
               in
               descriptions
               correspondent
               to
               their
               Natures
               :
               And
               ask
               your
               pardon
               for
               thus
               abusing
               your
               patience
               ,
               and
               lessning
               the
               merits
               of
               those
               worthy
               Authors
               ,
               who
               have
               thus
               enriched
               the
               Common-wealth
               of
               Philosophy
               .
            
          
           
             
             
               Isodicastes
               .
            
             
               Good
               Athanasius
               ,
               how
               well
               you
               have
               deserved
               both
               of
               those
               Authors
               and
               my self
               ,
               in
               this
               your
               learned
               Harangue
               ;
               I
               must
               forbear
               to
               speak
               ,
               till
               you
               are
               absent
               .
               In
               the
               mean
               time
               ,
               give
               me
               leave
               ,
               a
               little
               to
               wonder
               ,
               how
               it
               comes
               about
               ,
               that
               Apollo
               ,
               who
               seldom
               plants
               his
               Laurel
               in
               a
               Land
               yet
               wet
               and
               reaking
               with
               blood
               ,
               and
               delights
               to
               reside
               only
               where
               Peace
               and
               Plenty
               have
               long
               had
               their
               habitations
               ;
               should
               thus
               take
               up
               his
               mansion
               in
               a
               Nation
               so
               lately
               opprest
               by
               the
               Tyranny
               of
               Mars
               ,
               and
               scarce
               yet
               free
               from
               the
               distractions
               of
               a
               horrid
               Civil
               War.
               Pallas
               and
               Bellona
               I
               know
               to
               be
               one
               and
               the
               same
               Goddesse
               :
               Yet
               I
               do
               not
               remember
               ,
               I
               ever
               saw
               her
               pictured
               (
               like
               Caesar
               )
               with
               a
               Spear
               in
               one
               hand
               ,
               and
               a
               Book
               in
               the
               other
               .
               When
               I
               veiw
               the
               train
               of
               sad
               and
               heavy
               Calamities
               ,
               that
               commonly
               attend
               the
               Sword
               ;
               I
               should
               rather
               have
               expected
               the
               incroachment
               of
               Ignorance
               and
               Barbarism
               upon
               our
               Iland
               ,
               than
               the
               encrease
               of
               Letters
               and
               growth
               of
               Knowledge
               there
               .
            
          
           
             
               Athanasius
               .
            
             
               You
               have
               reason
               for
               your
               wonder
               ,
               Sir
               ,
               I
               must
               confesse
               ;
               Yet
               when
               you
               have
               considered
               ,
               that
               every
               Age
               hath
               its
               peculiar
               Genius
               ,
               which
               inclines
               mens
               Minds
               to
               some
               one
               study
               or
               other
               ,
               and
               gives
               it
               a
               dominion
               over
               their
               affections
               proportionate
               to
               its
               secret
               influence
               ;
               and
               that
               the
               vicissitudes
               of
               things
               ordained
               by
               Providence
               ,
               require
               a
               general
               predisposition
               in
               mens
               hearts
               ,
               
               to
               co-operate
               with
               Fate
               ,
               toward
               the
               Changes
               appointed
               to
               succeed
               in
               the
               fulnesse
               of
               their
               time
               :
               You
               will
               think
               it
               lesse
               strange
               ,
               that
               Britain
               ,
               which
               was
               but
               yesterday
               the
               Theatre
               of
               War
               and
               desolation
               ,
               should
               to
               day
               be
               the
               School
               of
               Arts
               ,
               and
               Court
               of
               all
               the
               Muses
               .
               
                 Omnia
                 secula
                 suum
                 habent
                 Genium
                 ,
                 qui
                 mortalium
                 animos
                 in
                 certa
                 studia
                 solet
                 inflectere
                 .
                 Quaedam
                 aetates
                 praecipuè
                 armis
                 exercitae
                 ;
                 mox
                 omnia
                 in
                 quietem
                 composita
                 ;
                 tum
                 Regnorum
                 ,
                 tum
                 Rerum
                 publicarum
                 in
                 populis
                 amor
                 ;
                 nunc
                 veluti
                 in
                 barbariem
                 homines
                 nasci
                 ,
                 deinde
                 facilioribus
                 animis
                 mansuescere
                 ;
                 &
                 post
                 secula
                 aliquot
                 ad
                 stipatum
                 prima
                 caligine
                 ingenium
                 redire
                 :
              
               was
               the
               observation
               of
               a
               Modern
               Writer
               ,
               and
               hath
               been
               frequently
               verified
               .
               Besides
               ,
               our
               late
               Warrs
               and
               Schisms
               ,
               having
               almost
               wholly
               discouraged
               men
               from
               the
               study
               of
               Theologie
               ;
               and
               brought
               the
               Civil
               Law
               into
               contempt
               :
               The
               major
               part
               of
               young
               Schollers
               in
               our
               Universities
               addict
               themselves
               to
               Physick
               ;
               and
               how
               much
               that
               conduceth
               to
               real
               and
               solid
               Knowledge
               ,
               and
               what
               singular
               advantages
               it
               hath
               above
               other
               studies
               ,
               in
               making
               men
               true
               Philosophers
               ;
               I
               need
               not
               intimate
               to
               you
               ,
               who
               have
               so
               long
               tasted
               of
               that
               benefit
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               guesse
               the
               Author
               of
               that
               observation
               you
               alleage
               ;
               and
               that
               put
               's
               me
               in
               mind
               of
               another
               remark
               of
               his
               ,
               perhaps
               not
               altogether
               unseasonable
               .
               In
               his
               Character
               of
               the
               English
               Genius
               ,
               he
               hath
               this
               saying
               :
               
                 In
                 Philosophia
                 autem
                 &
                 Mathêsi
                 ,
                 terrarumque
                 &
                 astrorum
                 scientiis
                 ,
                 nulla
                 iam
                 prodigiosa
              
               
               
                 est
                 Sententia
                 ,
                 quae
                 non
                 ex
                 hac
                 regione
                 Authores
                 invenerit
                 ,
                 vel
                 turbam
                 amatorum
                 ,
                 vividam
                 quidem
                 ,
                 sed
                 modum
                 subtilitati
                 per
                 innumeras
                 disputationes
                 effusae
                 non
                 invenientem
                 .
              
               Now
               ,
               if
               this
               be
               true
               ,
               why
               may
               we
               not
               refer
               these
               Innovations
               in
               Philosophy
               ,
               Physick
               ,
               and
               the
               Mathematicks
               ,
               you
               have
               here
               recounted
               ,
               rather
               to
               the
               English
               Humour
               of
               affecting
               new
               Opinions
               ,
               than
               to
               any
               reall
               defects
               or
               errors
               in
               the
               Doctrine
               of
               the
               Ancients
               ?
            
          
           
             
               Athanasius
               .
            
             
               How
               now
               ,
               Lucretius
               ;
               you
               an
               Epicurean
               ,
               and
               yet
               against
               liberty
               of
               judgement
               among
               Philosophers
               ?
               It
               seems
               you
               have
               forgotten
               your
               Masters
               Rule
               ;
               
                 Quoties
                 aliqua
                 sunt
                 in
                 natura
                 ,
                 quae
                 pessunt
                 multis
                 peragi
                 modis
                 (
                 uti
                 eclipses
                 syderum
                 ,
                 uti
                 eorundem
                 ortus
                 ,
                 occasus
                 ,
                 sublimiaque
                 caetera
                 )
                 tunc
                 unum
                 aliquem
                 modum
                 it
                 a
                 probare
                 ,
                 ut
                 improbentur
                 caeteri
                 ,
                 ridiculum
                 profecto
                 est
                 .
              
               Pray
               ,
               do
               but
               proceed
               to
               the
               words
               immediately
               subsequent
               to
               that
               passage
               in
               Barclay
               ,
               concerning
               the
               pronesse
               of
               the
               English
               Genius
               to
               Novelties
               ;
               and
               you
               will
               soon
               find
               ,
               that
               he
               reflected
               chiefly
               on
               the
               Copernican
               Systeme
               ,
               which
               in
               his
               daies
               began
               to
               grow
               into
               high
               repute
               ,
               and
               obtained
               many
               Sectators
               among
               the
               learned
               of
               our
               Nation
               .
               So
               that
               confirming
               that
               Reproach
               ,
               he
               endeavoured
               to
               fix
               upon
               our
               ingenious
               Spirits
               ,
               by
               no
               better
               an
               instance
               ,
               than
               that
               of
               our
               admission
               and
               promotion
               of
               the
               Pythagorean
               Hypothesis
               ,
               of
               the
               Motion
               of
               the
               Earth
               ,
               revived
               and
               adorned
               by
               Copernicus
               (
               which
               all
               Astronomers
               now
               allow
               to
               be
               the
               most
               intelligible
               
               and
               most
               convenient
               ,
               that
               ever
               was
               invented
               )
               it
               easily
               appears
               ,
               with
               how
               much
               more
               justice
               himself
               may
               be
               accused
               of
               grosse
               ignorance
               in
               matters
               Astronomical
               ,
               which
               yet
               he
               would
               pretend
               to
               judge
               of
               ;
               than
               we
               can
               be
               of
               Levity
               and
               affected
               Innovation
               ,
               for
               embracing
               and
               cultivating
               an
               opinion
               ,
               of
               whose
               singular
               probability
               and
               excellency
               we
               are
               fully
               convinced
               .
               And
               as
               we
               have
               not
               submitted
               to
               that
               change
               in
               Astronomy
               ,
               but
               upon
               grounds
               of
               as
               much
               certainty
               and
               clearnesse
               ,
               as
               the
               sublime
               and
               remote
               nature
               of
               the
               subject
               seems
               capable
               of
               :
               So
               neither
               have
               we
               introduced
               any
               Alterations
               in
               Natural
               Philosophy
               ,
               Physick
               ,
               and
               other
               parts
               of
               Human
               Learning
               ,
               but
               what
               carry
               their
               utility
               with
               them
               ,
               and
               are
               justifiable
               by
               right
               reason
               ,
               by
               autoptical
               or
               sensible
               demonstration
               ,
               and
               by
               multiplied
               experience
               .
               So
               that
               every
               intelligent
               man
               may
               easily
               perceive
               ,
               that
               it
               hath
               been
               the
               Reformation
               ,
               that
               drew
               on
               the
               Change
               ;
               not
               the
               desire
               of
               Change
               ,
               which
               pretendeth
               the
               Reformation
               .
               Did
               you
               ,
               Lucretius
               ,
               but
               know
               the
               Gravity
               ,
               Solidity
               ,
               and
               Circumspection
               of
               these
               worthy
               Reformers
               of
               the
               state
               of
               Learning
               now
               in
               England
               ;
               you
               would
               not
               suspect
               them
               of
               incogitancy
               ,
               or
               too
               much
               indulgence
               toward
               the
               Minerva's
               of
               their
               own
               brain
               :
               but
               confesse
               that
               they
               have
               precisely
               followed
               that
               counsel
               of
               the
               Scripture
               ,
               which
               injoynes
               us
               ,
               
                 to
                 make
                 a
                 stand
                 upon
                 the
                 Ancient
                 way
                 ,
                 and
                 then
                 look
                 about
                 us
                 ,
                 and
                 discover
                 ,
                 what
                 is
                 the
                 straight
                 and
                 right
                 way
                 ,
                 and
                 so
                 to
                 walk
                 in
                 it
                 .
              
            
          
           
             
             
               Isodicastes
               .
            
             
               For
               my
               part
               ,
               truly
               ,
               I
               conceive
               it
               fitting
               ,
               that
               all
               Schollars
               should
               have
               a
               reverend
               esteem
               of
               Antiquity
               ,
               as
               a
               good
               guide
               of
               our
               younger
               Reason
               into
               the
               waies
               of
               Nature
               ;
               Yet
               I
               think
               it
               scarce
               safe
               for
               any
               man
               to
               follow
               it
               implicitly
               ,
               and
               without
               examination
               ,
               as
               if
               it
               were
               impossible
               for
               him
               to
               erre
               the
               whiles
               ,
               or
               as
               if
               the
               light
               of
               his
               own
               understanding
               were
               given
               him
               to
               no
               other
               use
               ,
               but
               to
               be
               set
               in
               the
               drak-lanthorn
               of
               Authority
               .
               The
               Ancients
               indeed
               ,
               (
               thanks
               be
               to
               their
               bounteous
               industry
               )
               have
               left
               us
               large
               and
               noble
               Foundations
               ;
               but
               few
               compleat
               Buildings
               :
               and
               who
               so
               intends
               to
               have
               his
               understanding
               seated
               commodiously
               ,
               and
               in
               a
               pleasant
               Mansion
               of
               Science
               ,
               must
               advance
               superstructures
               of
               his
               own
               ;
               otherwise
               he
               wil
               lie
               open
               to
               the
               weather
               of
               Doubts
               ,
               and
               Whirlewinds
               of
               various
               Difficulties
               ,
               nor
               will
               he
               be
               ever
               able
               to
               entertain
               his
               friends
               with
               decency
               and
               satisfaction
               .
               It
               was
               gravely
               and
               wittily
               said
               of
               the
               Lord
               Bacon
               ,
               that
               those
               who
               too
               much
               reverence
               Old
               times
               ,
               often
               become
               a
               scorn
               to
               the
               New.
               But
               ,
               Gentlemen
               ,
               I
               perceive
               the
               evening
               hastens
               upon
               us
               ,
               and
               I
               have
               already
               detained
               you
               longer
               ,
               then
               suits
               with
               the
               civility
               of
               an
               accidentall
               encounter
               ;
               Pray
               ,
               therefore
               ,
               let
               me
               beg
               the
               favour
               of
               your
               company
               to
               a
               light
               Collation
               of
               a
               Sallade
               and
               a
               bottle
               of
               good
               Wine
               ,
               at
               my
               House
               :
               Or
               ,
               if
               your
               occasions
               have
               otherwise
               preingaged
               you
               ,
               let
               me
               resign
               you
               to
               the
               pursuit
               of
               them
               ,
               with
               thanks
               for
               the
               content
               your
               learned
               conversation
               hath
               given
               me
               ,
               
               and
               hopes
               of
               enjoying
               the
               like
               again
               ,
               as
               often
               as
               your
               vacancy
               from
               serious
               affairs
               will
               permit
               .
            
          
           
             
               Athanasius
               .
            
             
               Noblest
               Sir
               ,
               I
               most
               humbly
               thank
               you
               for
               the
               honour
               of
               your
               invitation
               ;
               and
               would
               attend
               you
               home
               ,
               with
               all
               joy
               and
               gratitude
               imaginable
               ,
               would
               the
               urgency
               of
               a
               businesse
               I
               have
               appointed
               to
               dispatch
               ,
               this
               evening
               ,
               dispense
               with
               me
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               can
               assure
               you
               Sir
               ,
               Athanasius
               is
               preingaged
               ,
               and
               upon
               a
               matter
               of
               some
               moment
               ;
               but
               for
               my self
               ,
               I
               am
               at
               liberty
               to
               meet
               the
               happiness
               you
               are
               pleased
               to
               offer
               me
               .
            
          
           
             
               Isodicastes
               .
            
             
               I
               love
               not
               to
               hinder
               businesse
               ;
               nor
               to
               importune
               a
               friend
               to
               his
               disadvantage
               .
               And
               so
               adieu
               ,
               worthy
               Athanasius
               .
               Come
               Lucretius
               ,
               I
               will
               bring
               you
               the
               shortest
               way
               ;
               I
               have
               a
               key
               will
               let
               us
               forth
               at
               yonder
               Privy
               door
               ,
               that
               opens
               into
               the
               fields
               ,
               that
               lie
               within
               the
               prospect
               of
               my
               house
               .
            
          
           
             
               Athanasius
               .
            
             
               Honour'd
               Isodicastes
               ,
               farewell
               .
            
          
        
         
           
           
             DIALOGUE
             THE
             SECOND
          
           
             
               LUCRETIUS
               .
            
             
               I
               See
               you
               are
               very
               precise
               in
               keeping
               your
               time
               prefix't
               ,
               Athanasius
               ;
               And
               I
               hope
               ,
               I
               have
               not
               made
               you
               stay
               ,
               many
               minutes
               ,
               for
               me
               .
               If
               I
               have
               ,
               you
               must
               impute
               it
               to
               the
               disagreement
               of
               our
               Watches
               ,
               not
               to
               any
               tardiness
               in
               my self
               ;
               For
               ,
               I
               assure
               you
               ,
               I
               was
               here
               before
               you
               ,
               in
               my
               desires
               .
            
          
           
             
               Athanasius
               .
            
             
               I
               love
               alwaies
               to
               be
               punctuall
               in
               my
               appointments
               ,
               and
               rather
               to
               prevent
               my
               Friends
               ,
               than
               put
               them
               to
               expect
               me
               .
               But
               ,
               have
               you
               acquainted
               this
               Noble
               person
               Isodicastes
               ,
               with
               the
               occasion
               of
               our
               present
               meeting
               ?
            
          
           
             
               Isodicastes
               .
            
             
               Yes
               ,
               Athanasius
               ,
               he
               hath
               ;
               and
               I
               acknowledge
               my self
               singularly
               obliged
               to
               him
               for
               importuning
               you
               to
               a
               divertisement
               ,
               than
               which
               none
               
               could
               be
               more
               agreeable
               to
               me
               ,
               as
               well
               in
               respect
               of
               the
               Argument
               you
               have
               promised
               to
               discuss
               ,
               as
               of
               your self
               ,
               whose
               Writings
               and
               yesterdaie's
               Conference
               have
               created
               in
               me
               a
               desire
               of
               conversing
               with
               you
               ,
               oftner
               than
               (
               I
               fear
               me
               )
               your
               studies
               and
               affairs
               will
               permit
               .
               And
               now
               we
               are
               convened
               ,
               let
               us
               lose
               no
               time
               ,
               but
               repose
               our selves
               upon
               this
               shady
               Seat
               ,
               and
               omitting
               all
               Complements
               and
               Prologues
               ;
               addresse
               immediately
               to
               the
               Subject
               intended
               .
               For
               my
               part
               ,
               I
               promise
               you
               all
               attention
               of
               Mind
               possible
               ,
               and
               as
               much
               Equity
               in
               judgement
               ,
               as
               my
               slender
               stock
               of
               reason
               can
               attain
               to
               .
            
          
           
             
               Athanasius
               .
            
             
               Among
               Us
               ,
               who
               are
               so
               happy
               ,
               as
               to
               be
               Sacramentally
               engaged
               to
               fight
               under
               the
               Standard
               of
               the
               Crucified
               God
               ,
               I
               observe
               ,
               in
               the
               generall
               ,
               two
               different
               perswasions
               concerning
               the
               nature
               of
               Faith.
               Some
               there
               are
               ,
               who
               seem
               to
               have
               so
               active
               and
               long-winged
               a
               power
               of
               belief
               ,
               as
               that
               they
               can
               mount
               up
               to
               an
               easie
               and
               quick
               apprehension
               of
               all
               the
               Mysteries
               of
               the
               Christian
               Doctrine
               ;
               and
               are
               ready
               to
               complain
               ,
               that
               they
               want
               Difficulties
               enough
               to
               exercise
               the
               strength
               of
               their
               Belief
               .
               Others
               there
               are
               ,
               who
               though
               their
               Faith
               be
               lively
               and
               strong
               enough
               to
               embrace
               even
               the
               most
               sublime
               Article
               of
               the
               Creed
               ;
               and
               estimate
               the
               Verity
               of
               each
               Religious
               Principle
               only
               by
               its
               dependence
               on
               Authority
               Divine
               :
               are
               neverthelesse
               so
               sensible
               of
               the
               frailties
               of
               Human
               Nature
               ,
               as
               that
               they
               think
               it
               necessary
               to
               have
               often
               recourse
               to
               that
               Pathetical
               
               Ejaculation
               of
               the
               man
               in
               the
               Gospel
               ,
               
                 Lord
                 I
                 believe
                 ,
                 Lord
                 help
                 my
                 unbelief
                 .
              
               The
               First
               ,
               wholly
               refuse
               the
               assistance
               of
               their
               Reason
               ,
               even
               where
               it
               offers
               it self
               and
               the
               subject
               is
               capable
               of
               illustration
               by
               the
               discourses
               it
               might
               raise
               thereupon
               ;
               as
               judging
               any
               Fundamental
               of
               Religion
               much
               debased
               ,
               and
               in
               a
               manner
               prophaned
               ,
               if
               once
               it
               be
               brought
               to
               the
               Test
               of
               the
               Light
               of
               Nature
               ,
               though
               meerly
               for
               Confirmation
               and
               more
               familiar
               admittance
               .
               The
               Others
               ,
               humbly
               resign
               up
               their
               Assent
               to
               all
               Positions
               contained
               in
               Sacred
               Writ
               ;
               and
               yet
               are
               glad
               ,
               when
               they
               can
               bring
               up
               the
               Forces
               of
               their
               Reason
               to
               assist
               them
               in
               the
               conquest
               of
               their
               fleshly
               oppositions
               :
               And
               conceive
               they
               then
               make
               the
               best
               use
               of
               the
               talent
               of
               their
               Understanding
               ,
               when
               they
               imploy
               it
               toward
               the
               ratification
               of
               Divine
               Traditions
               .
            
             
               Now
               ,
               albeit
               I
               admire
               ,
               and
               could
               most
               willingly
               emulate
               the
               perfection
               of
               the
               Former
               sort
               ;
               Yet
               ,
               I
               confesse
               ,
               I
               am
               not
               ashamed
               to
               rank
               my self
               among
               the
               Latter
               .
               For
               ,
               although
               (
               thanks
               be
               to
               the
               Mercy
               of
               God
               )
               I
               do
               not
               find
               my self
               subject
               to
               diffidence
               in
               any
               point
               of
               the
               Christian
               belief
               ,
               taught
               me
               by
               that
               Oracle
               of
               Sacred
               wisdom
               ,
               the
               Word
               of
               God
               :
               Yet
               me
               thinks
               I
               perceive
               my
               faith
               somwhat
               Corroborated
               and
               Encouraged
               ,
               when
               to
               the
               evidence
               therof
               I
               can
               superadd
               also
               the
               concurrent
               testimony
               of
               my
               Reason
               .
               Nor
               do
               I
               fear
               the
               frowns
               of
               Theology
               ,
               if
               I
               adventure
               to
               affirm
               ,
               that
               that
               Soul
               must
               have
               a
               clearer
               preception
               of
               the
               Excellency
               of
               Objects
               Supernatural
               ,
               who
               can
               attain
               to
               speculate
               them
               both
               by
               the
               light
               
               of
               Grace
               and
               that
               of
               Nature
               together
               .
               I
               am
               very
               far
               short
               of
               their
               Audacity
               ,
               who
               are
               so
               conceipted
               of
               the
               subtility
               of
               their
               Wit
               ,
               as
               to
               permit
               it
               to
               fly
               at
               all
               that
               a
               Christian
               is
               bound
               to
               believe
               ;
               insomuch
               as
               even
               the
               
                 Arcana
                 Deitatis
              
               ,
               the
               Mysteries
               of
               the
               Trinity
               ,
               of
               the
               Hypostatick
               Union
               ,
               and
               other
               the
               like
               Divine
               Abstrusities
               (
               which
               poor
               Mortality
               is
               unqualified
               to
               contemplate
               ;
               and
               ,
               indeed
               ,
               which
               Cherubins
               themselves
               cannot
               look
               into
               ,
               without
               raptures
               of
               holy
               wonder
               )
               have
               hardly
               escaped
               their
               prophanation
               .
               No
               ,
               far
               be
               it
               from
               me
               ,
               to
               entertain
               a
               thought
               of
               so
               wild
               and
               dangerous
               a
               presumption
               .
               All
               I
               durst
               ever
               aspire
               unto
               ,
               is
               only
               with
               pious
               humility
               to
               apply
               my
               Reason
               to
               such
               of
               the
               Articles
               in
               my
               Creed
               ,
               as
               seem
               to
               be
               placed
               within
               the
               Sphere
               of
               its
               comprehension
               :
               Of
               which
               sort
               I
               conceive
               the
               First
               and
               Last
               Article
               to
               be
               ,
               viz.
               the
               
                 Being
                 of
                 God
                 ,
                 as
                 Father
                 Almighty
                 ,
                 and
                 Maker
                 of
                 Heaven
                 and
                 Earth
              
               ;
               and
               
                 the
                 Immortality
                 of
                 Mans
                 Soul
              
               ,
               or
               
                 Life
                 everlasting
              
               .
               Nor
               ,
               indeed
               ,
               need
               I
               seek
               further
               for
               my
               Confirmation
               in
               the
               belief
               of
               all
               the
               rest
               ,
               when
               once
               I
               have
               advanced
               my
               Understanding
               to
               that
               due
               height
               ,
               as
               clearly
               to
               behold
               the
               Verity
               of
               these
               two
               Positions
               ,
               that
               are
               the
               Pillars
               and
               supporters
               of
               all
               the
               others
               .
               Nay
               ,
               I
               have
               somtimes
               thought
               the
               Single
               position
               of
               the
               Immortality
               of
               the
               Human
               Soul
               ,
               to
               be
               the
               grand
               Base
               of
               Religion
               ,
               and
               like
               the
               Key
               ,
               or
               midle
               stone
               in
               an
               Arch
               ,
               which
               bears
               the
               weight
               of
               all
               others
               in
               the
               building
               .
               For
               ,
               if
               the
               Soul
               be
               mortal
               ,
               &
               subject
               to
               utter
               dissolution
               with
               the
               body
               ;
               to
               what
               purpose
               doth
               all
               Piety
               and
               Religion
               serve
               ?
               What
               
               issue
               can
               we
               expect
               of
               all
               our
               Prayers
               ,
               of
               all
               our
               Adorations
               ,
               of
               all
               our
               Self-denying
               acts
               of
               obedience
               ,
               of
               all
               our
               unjust
               Sufferings
               ?
               Why
               should
               we
               worship
               God
               at
               all
               ?
               Nay
               ,
               more
               ,
               why
               should
               we
               consider
               whether
               there
               be
               a
               God
               or
               no
               ?
               For
               ,
               the
               assurance
               of
               his
               Being
               could
               not
               much
               conduce
               to
               encrease
               our
               happinesse
               in
               this
               transitory
               life
               ;
               since
               that
               would
               then
               consist
               only
               in
               the
               full
               fruition
               of
               Sensual
               pleasures
               :
               And
               as
               for
               future
               expectations
               after
               death
               ,
               there
               could
               be
               none
               at
               all
               ;
               For
               ,
               absolute
               Dissolution
               imports
               absolute
               Insensibility
               ;
               and
               what
               is
               not
               ,
               cannot
               be
               capable
               of
               Reward
               or
               Punishment
               ,
               of
               Felicity
               or
               Misery
               .
            
             
               
                 What
                 hath
                 not
                 an
                 Existence
                 ,
                 can
                 ne're
                 know
              
               
                 The
                 want
                 of
                 Bliss
                 ;
                 Nothing
                 can
                 feel
                 no
                 Wo.
                 
              
            
             
               And
               from
               this
               Consideration
               was
               it
               ,
               that
               I
               began
               first
               to
               apply
               my self
               to
               search
               for
               other
               Reasons
               ,
               for
               the
               eviction
               of
               the
               Souls
               Eternal
               subsistence
               after
               death
               ,
               besides
               those
               delivered
               in
               Holy
               Scripture
               ;
               that
               conjoyning
               the
               evidence
               and
               certainty
               of
               those
               desumed
               from
               the
               Light
               of
               Nature
               ,
               to
               that
               of
               my
               former
               belief
               arising
               from
               the
               Light
               of
               Grace
               :
               I
               might
               be
               the
               better
               able
               to
               withstand
               the
               Convulsions
               of
               my
               own
               frailties
               ,
               and
               convince
               others
               ,
               who
               are
               so
               refractory
               ,
               as
               to
               submit
               their
               assent
               to
               no
               inducement
               of
               perswasion
               ,
               but
               what
               is
               drawn
               meerly
               from
               Natural
               Reasons
               .
            
             
               Now
               ,
               for
               my
               encouragement
               and
               Iustification
               in
               this
               design
               ,
               I
               need
               not
               go
               far
               ;
               it
               being
               well
               
               known
               ,
               that
               many
               Doctors
               of
               the
               Church
               ,
               and
               those
               of
               the
               best
               note
               both
               for
               Learning
               and
               Piety
               ,
               have
               exercised
               their
               wits
               and
               pens
               in
               the
               same
               subject
               :
               and
               have
               unanimously
               concluded
               ,
               that
               though
               in
               the
               Christian
               Creed
               there
               be
               sundry
               Articles
               ,
               concerning
               the
               Condition
               of
               Mans
               Soul
               ,
               after
               its
               separation
               from
               the
               body
               ,
               which
               by
               infinite
               excesses
               transcend
               the
               capacity
               of
               his
               reason
               ;
               Yet
               that
               general
               one
               of
               the
               perpetual
               existence
               of
               it
               after
               death
               ,
               may
               be
               satisfactorily
               evinced
               by
               the
               same
               reason
               .
               To
               mention
               all
               the
               excellent
               Discourses
               written
               by
               these
               Church-men
               and
               others
               ,
               upon
               this
               Argument
               ;
               would
               be
               both
               tedious
               and
               unnecessary
               :
               Especially
               to
               you
               ,
               who
               I
               presume
               have
               perused
               the
               greatest
               part
               ,
               if
               not
               all
               of
               them
               .
               It
               may
               suffice
               ,
               that
               I
               have
               them
               for
               my
               Precedents
               ,
               both
               for
               the
               warrantablenesse
               ,
               and
               probability
               ,
               of
               this
               my
               undertaking
               .
               However
               ,
               if
               you
               require
               farther
               justification
               of
               me
               ;
               I
               refer
               you
               to
               the
               undeniable
               Authority
               of
               the
               
                 Lateran
                 Council
              
               ,
               held
               under
               Pope
               Leo
               the
               tenth
               .
               Which
               having
               decreed
               the
               Anathematization
               of
               all
               Atheists
               ,
               who
               durst
               question
               
                 the
                 Being
                 of
                 God
              
               ,
               or
               
                 the
                 Immortality
                 of
                 the
                 Human
                 Soul
              
               ;
               in
               the
               close
               of
               the
               Canon
               not
               only
               exhorteth
               ,
               but
               expressly
               commandeth
               all
               Christian
               Philosophers
               to
               endeavour
               the
               demonstration
               of
               those
               sacred
               Truths
               ,
               by
               solid
               and
               Physical
               Arguments
               .
               And
               ,
               certainly
               ,
               so
               pious
               and
               prudent
               an
               Assembly
               would
               never
               have
               prescribed
               that
               task
               ,
               in
               case
               they
               had
               not
               conceived
               it
               both
               commendable
               and
               possible
               to
               be
               effected
               .
            
          
           
             
             
               Lucretius
               
            
             
               As
               for
               the
               Goodnesse
               and
               Piety
               of
               your
               Undertaking
               ,
               truly
               I
               think
               few
               understanding
               men
               will
               question
               it
               ;
               and
               ,
               on
               the
               other
               side
               ,
               I
               fear
               me
               ,
               you
               will
               meet
               with
               as
               few
               ,
               that
               will
               acknowledge
               the
               Possibility
               of
               your
               accomplishing
               it
               .
               For
               ,
               if
               I
               am
               not
               much
               mistaken
               ,
               the
               greatest
               number
               of
               those
               eminent
               Doctors
               of
               the
               Church
               ,
               and
               chiefest
               of
               the
               School-men
               ,
               whom
               you
               intimated
               to
               have
               been
               your
               examples
               ,
               in
               this
               particular
               ,
               do
               ,
               after
               all
               their
               labours
               and
               subtle
               disputes
               ,
               ingenuously
               confesse
               ,
               that
               the
               best
               of
               their
               Arguments
               are
               not
               rigorously
               Convincing
               ,
               or
               such
               as
               constrain
               assent
               as
               inevitably
               as
               
                 Mathematical
                 Demonstrations
              
               .
               And
               ,
               if
               so
               ,
               though
               I
               expect
               to
               receive
               as
               high
               satisfaction
               from
               you
               ,
               as
               from
               any
               ,
               who
               ever
               gave
               me
               the
               same
               hopes
               :
               Yet
               I
               humbly
               begg
               your
               excuse
               ,
               if
               I
               suspend
               my
               belief
               of
               your
               ability
               to
               prove
               the
               Immortality
               of
               mans
               Soul
               ,
               by
               Reasons
               of
               evidence
               &
               force
               requisite
               to
               the
               Conviction
               of
               a
               meer
               Natural
               man
               (
               such
               as
               I
               ,
               for
               this
               time
               at
               least
               ,
               suppose
               my self
               to
               be
               ,
               and
               such
               as
               indeed
               all
               men
               would
               ,
               when
               they
               come
               to
               examine
               the
               strength
               of
               Discourses
               of
               this
               nature
               )
               untill
               you
               shall
               have
               given
               me
               more
               pregnant
               testimonies
               thereof
               ,
               than
               any
               Author
               ;
               whose
               writings
               I
               have
               read
               ,
               hath
               hitherto
               done
               ,
               touching
               this
               subject
               .
               In
               a
               word
               ,
               I
               believe
               the
               Soul
               to
               be
               Immortal
               ,
               as
               firmly
               ,
               as
               you
               ,
               or
               any
               person
               living
               can
               ;
               Yet
               I
               should
               account
               it
               no
               small
               felicity
               ,
               to
               see
               a
               perfect
               Demonstration
               of
               
               it
               ;
               such
               as
               might
               for
               ever
               silense
               all
               Doubts
               and
               Contradictions
               ,
               and
               make
               a
               Convert
               of
               my
               old
               Master
               Epicurus
               ,
               in
               case
               he
               were
               now
               among
               the
               living
               :
               And
               any
               thing
               lesse
               than
               that
               ,
               would
               hold
               no
               proportion
               to
               my
               expectation
               .
            
          
           
             
               Athanasius
               .
            
             
               I
               will
               not
               deny
               ,
               Lucretius
               ,
               but
               some
               of
               those
               School-men
               ,
               who
               have
               alleaged
               congruous
               and
               sinewy
               Reasons
               ,
               in
               favour
               of
               the
               Souls
               Immortality
               ,
               did
               afterward
               themselves
               confesse
               ,
               they
               were
               not
               compleatly
               Apodicticall
               :
               But
               ,
               you
               may
               be
               pleased
               to
               remember
               also
               ,
               that
               some
               others
               of
               them
               stiffly
               maintained
               the
               contrary
               ;
               and
               all
               of
               them
               unanimously
               concur
               in
               this
               ,
               that
               howbeit
               those
               Reasons
               do
               not
               ascertain
               equally
               with
               Geometrical
               Demonstrations
               ;
               yet
               they
               are
               such
               as
               import
               either
               a
               Physicall
               or
               Moral
               evidence
               ,
               sufficient
               to
               perswade
               a
               mind
               well
               affected
               toward
               truth
               ,
               and
               free
               from
               the
               obstruction
               of
               prejudice
               .
               Nor
               should
               I
               fear
               to
               obtain
               the
               Cause
               ,
               however
               the
               Arguments
               I
               shall
               bring
               ,
               to
               assert
               the
               Immortality
               of
               the
               Soul
               ,
               arise
               not
               to
               the
               height
               of
               absolute
               Demonstrations
               :
               Provided
               they
               be
               found
               of
               greater
               certainty
               ,
               clearnesse
               ,
               and
               consequence
               ,
               than
               those
               that
               have
               ever
               yet
               been
               urged
               by
               those
               of
               the
               contrary
               perswasion
               ;
               and
               such
               as
               being
               superadded
               to
               the
               Authority
               of
               Holy
               Writ
               ,
               become
               ineluctable
               .
               And
               more
               than
               this
               ,
               (
               Lucretius
               )
               considering
               the
               singular
               obscurity
               and
               abstruse
               condition
               of
               the
               subject
               ,
               you
               have
               no
               reason
               to
               expect
               at
               my
               hands
               .
               Pray
               ,
               do
               but
               reflect
               a
               little
               on
               the
               modesty
               of
               that
               great
               
               man
               ,
               Aristotle
               ,
               declared
               in
               sundry
               places
               of
               his
               Writings
               ,
               but
               more
               especially
               in
               the
               beginning
               of
               his
               Ethicks
               ,
               where
               he
               saith
               ,
               
                 Hominis
                 probe
                 instituti
                 est
                 ,
                 tantam
                 in
                 unoquoque
                 genere
                 subtilitatem
                 desiderare
                 ,
                 quantam
                 rei
                 ipsius
                 natura
                 recipit
                 .
              
               
                 A
                 man
                 of
                 Erudition
                 ,
                 and
                 a
                 sound
                 Judgement
                 ;
                 ought
                 to
                 require
                 only
                 so
                 much
                 subtility
                 and
                 exactnesse
                 in
                 any
                 kind
                 of
                 Argument
                 ,
                 as
                 the
                 nature
                 of
                 the
                 thing
                 treated
                 of
                 ,
                 will
                 admit
                 ,
                 and
                 no
                 more
                 .
              
               And
               ,
               having
               observed
               the
               same
               unreasonable
               humour
               of
               curiosity
               in
               others
               of
               those
               times
               ,
               that
               now
               possesseth
               you
               ,
               and
               too
               many
               of
               the
               sublime
               Wits
               of
               the
               present
               age
               ,
               who
               look
               for
               nothing
               below
               Demonstrations
               ,
               though
               in
               the
               Metaphysicks
               ,
               and
               other
               Sciences
               that
               are
               really
               incapable
               of
               them
               ;
               he
               addeth
               this
               positive
               rule
               ,
               
                 Mathematica
                 certitudo
                 non
                 est
                 in
                 omnibus
                 quaerenda
              
               ;
               Mathematical
               Certitude
               is
               not
               to
               be
               required
               in
               all
               things
               .
               To
               convince
               you
               the
               more
               clearly
               of
               the
               Unreasonablenesse
               of
               what
               you
               would
               exact
               from
               me
               in
               this
               case
               ;
               let
               me
               a
               while
               divert
               you
               to
               the
               consideration
               of
               the
               nature
               of
               a
               Demonstration
               .
               The
               Method
               of
               Demonstration
               ,
               you
               know
               ,
               is
               twofold
               ;
               the
               one
               by
               Analysis
               ,
               the
               other
               by
               Synthesis
               .
            
             
               The
               Analytical
               teacheth
               the
               true
               way
               ,
               by
               which
               the
               truth
               of
               a
               thing
               may
               be
               found
               out
               Methodically
               ,
               and
               as
               
                 à
                 priori
              
               ;
               so
               that
               if
               the
               Reader
               or
               Hearer
               shall
               strictly
               follow
               the
               same
               ,
               and
               attentively
               heed
               all
               the
               Antecedents
               and
               Consequents
               therein
               propounded
               ,
               he
               shall
               come
               at
               length
               to
               understand
               the
               thing
               demonstrated
               as
               perfectly
               ,
               and
               make
               it
               as
               much
               his
               own
               ,
               as
               if
               
               himself
               had
               first
               found
               it
               out
               .
               But
               yet
               it
               contains
               nothing
               ,
               whereby
               either
               the
               heedless
               ,
               or
               dissenting
               reader
               may
               be
               compelled
               to
               assent
               ;
               For
               if
               any
               one
               of
               the
               least
               Propositions
               therein
               delivered
               ,
               be
               not
               exactly
               and
               fully
               noted
               ,
               the
               necessity
               of
               its
               Conclusions
               doth
               not
               sufficiently
               appear
               .
            
             
               The
               Synthetical
               ,
               by
               a
               way
               opposite
               to
               the
               former
               ,
               and
               as
               it
               were
               sought
               
                 à
                 posteriori
              
               (
               though
               the
               Probation
               it self
               be
               oftentimes
               more
               
                 à
                 priori
              
               ,
               than
               in
               the
               former
               )
               doth
               clearly
               demonstrate
               ,
               what
               is
               concluded
               ,
               and
               useth
               a
               long
               series
               of
               
                 Definitions
                 ,
                 Postula
                 es
                 ,
                 Axioms
                 ,
                 Theorems
                 ,
              
               and
               Problems
               ,
               that
               if
               any
               thing
               be
               denied
               of
               the
               Consequents
               ,
               it
               speedily
               sheweth
               the
               same
               to
               be
               comprehended
               in
               the
               Antecedents
               ,
               and
               so
               extorts
               belief
               from
               the
               Reader
               ,
               though
               formerly
               repugnant
               and
               pertinacious
               .
               Neverthelesse
               ,
               this
               doth
               not
               satisfie
               ,
               nor
               fil
               the
               mind
               of
               him
               who
               comes
               to
               learn
               ,
               so
               amply
               as
               the
               other
               :
               Because
               it
               teacheth
               not
               the
               way
               or
               manner
               ,
               how
               the
               thing
               proved
               was
               first
               found
               out
               .
               And
               this
               Latter
               is
               that
               ,
               which
               the
               Ancient
               Geometricians
               generally
               made
               use
               of
               in
               their
               Writings
               ;
               not
               that
               they
               were
               ignorant
               of
               the
               other
               :
               But
               (
               as
               I
               conceive
               )
               because
               they
               valued
               it
               so
               highly
               ,
               as
               that
               they
               desired
               to
               reserve
               it
               to
               themselves
               ,
               as
               a
               great
               Secret
               ,
               and
               too
               noble
               to
               be
               prophaned
               by
               vulgar
               communication
               .
               Now
               ,
               this
               is
               that
               strict
               and
               vigorous
               Method
               ,
               upon
               which
               I
               suppose
               you
               reflect
               ,
               when
               you
               say
               ;
               you
               would
               gladly
               meet
               with
               a
               perfect
               Demonstration
               of
               the
               Immortality
               of
               Mans
               Soul
               :
               And
               I
               must
               therefore
               advertise
               
               you
               of
               the
               Incompetency
               thereof
               to
               Metaphysical
               subjects
               .
               And
               the
               reason
               doth
               consist
               in
               this
               Difference
               ;
               that
               the
               
                 First
                 Notions
              
               ,
               which
               are
               presupposed
               ,
               in
               order
               to
               the
               demonstration
               of
               things
               Geometrical
               ,
               agreeing
               with
               the
               use
               of
               the
               Senses
               ,
               are
               most
               easily
               and
               promptly
               admitted
               by
               all
               men
               ;
               &
               so
               there
               is
               no
               difficulty
               ,
               but
               only
               in
               deducing
               right
               Consequences
               from
               them
               ,
               which
               may
               be
               done
               only
               by
               remembring
               the
               Antecedents
               :
               And
               the
               minute
               distinction
               of
               propositions
               is
               therefore
               made
               ,
               that
               each
               of
               them
               may
               ,
               upon
               occasion
               ,
               be
               quickly
               recited
               ,
               and
               so
               recalled
               to
               the
               memory
               of
               even
               the
               most
               heedlesse
               Reader
               :
               But
               on
               the
               contrary
               ,
               in
               things
               Metaphysical
               ,
               all
               the
               difficulty
               lies
               in
               clearly
               and
               distinctly
               perceiving
               the
               
                 First
                 Notions
              
               ;
               For
               ,
               though
               of
               their
               own
               nature
               they
               be
               not
               lesse
               known
               ,
               or
               ,
               even
               more
               known
               ,
               than
               those
               considered
               by
               Geometricians
               :
               Yet
               ,
               because
               many
               prejudgements
               of
               the
               Senses
               ,
               to
               which
               from
               our
               infancy
               we
               have
               been
               accustomed
               ,
               seem
               repugnant
               to
               them
               ;
               therefore
               cannot
               they
               be
               perfectly
               known
               ,
               but
               by
               such
               as
               are
               very
               attentive
               to
               them
               ,
               and
               withall
               abstract
               their
               Minds
               from
               the
               Images
               of
               Corporeal
               things
               ,
               as
               much
               as
               is
               possible
               ;
               and
               being
               proposed
               alone
               by
               themselves
               ,
               they
               might
               easily
               be
               denied
               ,
               by
               such
               as
               delight
               in
               contradiction
               .
               But
               ,
               as
               for
               the
               Analytical
               method
               ;
               I
               would
               not
               have
               you
               despair
               of
               seeing
               it
               in
               some
               measure
               accommodated
               to
               the
               subject
               ,
               of
               which
               we
               now
               discourse
               .
               Provided
               you
               shall
               first
               tune
               your
               Mind
               to
               a
               fit
               key
               ,
               to
               bear
               a
               part
               in
               the
               harmony
               of
               truth
               ,
               when
               it
               resounds
               from
               the
               strings
               of
               
               all
               the
               Antecedents
               and
               Consequents
               propounded
               .
               Which
               you
               must
               do
               ,
               both
               by
               abstracting
               your
               thoughts
               many
               times
               from
               the
               grosse
               representations
               of
               Corporeal
               things
               ,
               that
               hold
               no
               commerce
               of
               proportion
               or
               similitude
               with
               the
               Incorporeal
               Nature
               of
               the
               thing
               enquired
               into
               :
               and
               by
               wholly
               devesting
               your self
               of
               all
               prejudice
               ,
               and
               inclination
               to
               impugn
               truth
               ,
               when
               it
               presents
               it self
               clad
               in
               sufficient
               evidence
               .
               For
               ,
               whosoever
               comes
               to
               the
               examination
               of
               an
               intricate
               truth
               ,
               with
               the
               cloud
               of
               inveterate
               aversion
               ,
               and
               mask
               of
               affected
               contradiction
               ,
               before
               his
               eyes
               ;
               doth
               thereby
               make
               himself
               the
               lesse
               fit
               to
               perceive
               it
               :
               because
               he
               diverts
               his
               mind
               ,
               from
               the
               due
               consideration
               of
               those
               reasons
               that
               might
               convince
               him
               ,
               to
               the
               hunting
               after
               such
               as
               may
               dissuade
               him
               .
            
          
           
             
               Lucretius
               .
            
             
               You
               do
               well
               ,
               Athanasius
               ,
               thus
               to
               prepare
               my
               belief
               before-hand
               ,
               by
               telling
               me
               ,
               how
               necessary
               it
               is
               ,
               that
               I
               should
               abstract
               my
               Mind
               ,
               as
               well
               from
               the
               Images
               of
               Material
               Objects
               ,
               as
               from
               prejudice
               ;
               when
               it
               remains
               on
               your
               part
               ,
               first
               to
               shew
               me
               the
               way
               of
               that
               Abstraction
               ,
               and
               then
               to
               devest
               me
               of
               prejudice
               .
               For
               ,
               for
               my
               own
               part
               ,
               I
               confesse
               ingenuously
               ,
               I
               can
               speculate
               nothing
               ,
               without
               the
               help
               of
               my
               Imagination
               ;
               so
               that
               whatever
               I
               can
               think
               upon
               ,
               comes
               to
               my
               mind
               in
               the
               dresse
               of
               Magnitude
               ,
               Figure
               ,
               Colour
               ,
               and
               other
               the
               like
               conditions
               of
               Matter
               .
               Truth
               is
               ,
               I
               have
               often
               heard
               ,
               among
               your
               soaring
               and
               long-winged
               Wits
               ,
               of
               
                 Abstracted
                 and
                 Unbodied
                 Notions
              
               ;
               
               and
               have
               somtimes
               perplexed
               my
               mind
               ,
               and
               almost
               crackt
               the
               membranes
               of
               my
               brain
               ,
               in
               striving
               how
               to
               comprehend
               them
               :
               And
               yet
               I
               alwaies
               found
               my
               Phansy
               so
               inseparably
               conjoined
               to
               my
               Intellect
               ,
               as
               if
               they
               were
               both
               one
               and
               the
               same
               Faculty
               .
               Nor
               am
               I
               yet
               able
               to
               distinguish
               betwixt
               my
               Imagination
               and
               Intellection
               :
               And
               when
               once
               you
               shall
               have
               satisfied
               me
               of
               a
               reall
               Difference
               betwixt
               them
               ;
               I
               shall
               soon
               confesse
               ,
               you
               have
               gone
               very
               near
               the
               Demonstration
               of
               the
               Souls
               Immortality
               .
               Because
               ,
               if
               the
               operations
               of
               the
               Intellect
               be
               clearly
               distinct
               from
               those
               of
               the
               Phansy
               ,
               which
               is
               a
               Corporeal
               Faculty
               ,
               and
               therefore
               limited
               to
               the
               perception
               and
               representation
               of
               only
               Corporeal
               Natures
               :
               It
               will
               almost
               follow
               ,
               that
               the
               Intellect
               ,
               which
               is
               capable
               of
               knowing
               Incorporeals
               ,
               is
               a
               substance
               clearly
               distinct
               from
               the
               body
               ,
               and
               so
               Immaterial
               ;
               since
               different
               effects
               must
               have
               different
               Causes
               .
               And
               ,
               as
               for
               your
               other
               Postulate
               ,
               viz.
               the
               exemption
               of
               my
               mind
               from
               contrary
               prejudice
               ;
               This
               also
               is
               what
               I
               should
               expect
               from
               the
               efficacy
               of
               your
               intended
               Arguments
               .
               For
               ,
               (
               as
               I
               told
               you
               before
               )
               I
               believe
               the
               Immortality
               of
               the
               Soul
               ;
               but
               cannot
               perswade
               my self
               of
               the
               possibility
               of
               its
               Demonstration
               ,
               by
               any
               other
               but
               Divine
               reasons
               :
               And
               it
               must
               be
               your
               work
               ,
               to
               convince
               me
               of
               the
               error
               of
               that
               perswasion
               .
               Neverthelesse
               ,
               I
               will
               assure
               you
               of
               my
               best
               Attention
               ,
               and
               that
               I
               come
               not
               with
               a
               resolution
               not
               to
               be
               satisfied
               .
            
          
           
             
             
               Athanasius
               .
            
             
               Dear
               Sir
               ,
               have
               patience
               a
               while
               ,
               and
               you
               shall
               soon
               perceive
               both
               the
               Necessity
               and
               Equity
               of
               what
               I
               require
               :
               And
               in
               the
               mean
               time
               ,
               do
               not
               take
               occasion
               to
               anticipate
               my
               Notions
               ,
               but
               leave
               me
               to
               deliver
               them
               in
               their
               due
               places
               and
               order
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               shall
               punctually
               observe
               your
               commands
               ;
               and
               therefore
               ,
               if
               you
               think
               fit
               ,
               immediately
               addresse
               your self
               to
               your
               Demonstration
               .
            
          
           
             
               Athanasius
               .
            
             
               First
               ,
               it
               will
               be
               convenient
               ,
               in
               order
               to
               the
               prevention
               of
               all
               Equivocation
               and
               Logomachy
               ,
               that
               may
               arise
               from
               the
               various
               use
               of
               the
               word
               ,
               Soul
               ;
               that
               we
               insist
               a
               little
               on
               the
               examination
               of
               that
               vulgar
               Opinion
               ,
               which
               admitteth
               a
               real
               distinction
               betwixt
               Animus
               and
               Anima
               ,
               the
               Mind
               and
               the
               Soul
               :
               In
               regard
               it
               seems
               to
               be
               the
               very
               same
               ,
               according
               to
               which
               many
               Doctors
               of
               the
               Church
               have
               conceived
               the
               Soul
               to
               have
               Two
               Parts
               ,
               a
               Superior
               and
               Inferior
               ;
               the
               one
               being
               the
               
                 Mind
                 ,
                 Intellect
              
               ,
               or
               Reason
               ;
               the
               other
               comprehending
               the
               Sense
               &
               
                 Appetite
                 Natural
                 and
                 Brutish
              
               .
            
             
               There
               are
               (
               you
               know
               )
               many
               eminent
               men
               ,
               as
               well
               Theologues
               ,
               as
               Philosophers
               ,
               who
               ,
               as
               they
               hold
               Man
               to
               be
               composed
               of
               two
               parts
               ,
               a
               Soul
               and
               a
               Body
               ;
               so
               do
               they
               conceive
               ,
               that
               his
               soul
               is
               likewise
               composed
               of
               a
               twofold
               substance
               ,
               the
               one
               Incorporeal
               or
               Immaterial
               ,
               immediately
               created
               by
               God
               ,
               and
               infused
               
               into
               the
               body
               ,
               at
               the
               instant
               of
               its
               Empsychosis
               or
               first
               Animation
               ,
               in
               the
               Mothers
               Womb
               :
               The
               other
               Corporeall
               or
               Material
               ,
               originally
               contained
               in
               the
               Parents
               Seed
               ,
               and
               derived
               
                 ex
                 traduce
              
               ,
               from
               the
               Seminalities
               of
               Male
               and
               Female
               commixed
               in
               coition
               ;
               which
               is
               as
               it
               were
               the
               Medium
               or
               Disposition
               ,
               by
               the
               intermediate
               nature
               whereof
               the
               Diviner
               part
               is
               conjoined
               and
               united
               to
               the
               Elementary
               ,
               or
               Body
               .
               And
               this
               Opinion
               they
               ground
               chieflly
               upon
               that
               speech
               of
               the
               Apostle
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               
                 I
                 perceive
                 a
                 Law
                 in
                 my
                 members
                 warring
                 against
                 the
                 Law
                 of
                 my
                 Mind
                 ,
              
               &c.
               
               For
               (
               say
               they
               )
               ,
               since
               it
               is
               impossible
               ,
               that
               one
               Simple
               Essence
               or
               thing
               should
               war
               against
               ,
               or
               have
               contrariety
               to
               it self
               ;
               from
               this
               Repugnancy
               betwixt
               the
               Sense
               ,
               and
               the
               Mind
               or
               Reason
               ,
               it
               seems
               necessarily
               consequent
               ,
               that
               the
               Sensitive
               and
               Rational
               Soul
               are
               things
               essentially
               different
               each
               from
               other
               .
               Whereunto
               they
               superadd
               also
               ,
               that
               unlesse
               this
               Distinction
               be
               admitted
               ,
               we
               can
               never
               well
               understand
               ,
               how
               Man
               ,
               as
               a
               living
               Creature
               ,
               can
               be
               said
               to
               be
               ,
               in
               one
               part
               ,
               little
               lower
               than
               the
               Angels
               :
               and
               in
               another
               ,
               to
               be
               like
               the
               Horse
               or
               Mule
               ,
               that
               have
               no
               understanding
               .
               How
               ,
               in
               respect
               of
               one
               part
               ,
               he
               is
               made
               after
               the
               Image
               of
               God
               :
               and
               in
               respect
               of
               another
               ,
               he
               is
               compared
               to
               the
               Beasts
               that
               perish
               .
               How
               ,
               in
               one
               respect
               ,
               he
               acknowledgeth
               God
               to
               be
               his
               Author
               and
               Principle
               :
               and
               in
               another
               ,
               he
               owns
               his
               production
               upon
               his
               Parents
               .
               How
               ,
               in
               one
               relation
               ,
               he
               is
               said
               to
               
               be
               Immortall
               :
               and
               in
               another
               ,
               subject
               to
               death
               equally
               with
               the
               smallest
               worme
               .
            
             
               Notwithstanding
               ,
               it
               is
               not
               either
               the
               Authority
               ,
               or
               Arguments
               of
               these
               Men
               ,
               that
               seem
               prevalent
               enough
               to
               bring
               me
               to
               be
               of
               their
               persuasion
               .
               For
               as
               to
               their
               Authority
               ;
               I
               could
               thereunto
               oppose
               that
               of
               some
               Fathers
               ,
               yea
               and
               Councils
               ,
               who
               not
               onely
               reprehend
               ,
               but
               condemne
               all
               such
               ,
               as
               make
               a
               duality
               of
               Souls
               in
               man
               :
               were
               not
               the
               thing
               already
               well
               known
               to
               you
               .
               However
               ,
               suffer
               me
               to
               put
               you
               in
               mind
               ,
               that
               the
               pious
               and
               learned
               Conimbricenses
               (
               who
               certainly
               ,
               have
               most
               profoundly
               and
               judiciously
               ,
               of
               all
               others
               ,
               handled
               this
               Question
               )
               though
               they
               proceed
               not
               so
               far
               ,
               as
               to
               censure
               this
               conceipt
               to
               be
               Hereticall
               (
               as
               some
               others
               before
               them
               had
               don
               )
               yet
               they
               expressy
               declare
               their
               Dissent
               from
               it
               .
               And
               as
               for
               their
               Reasons
               alledged
               ;
               I
               thinke
               them
               likewise
               insufficient
               .
               For
               all
               that
               Psychomachy
               ,
               or
               intestine
               Conflicts
               which
               these
               men
               imagine
               to
               be
               betwixt
               the
               inferior
               part
               of
               the
               soul
               which
               is
               called
               the
               sensitive
               ,
               and
               the
               superior
               called
               the
               Rational
               ,
               or
               betwixt
               the
               Natural
               Appetites
               and
               the
               Will
               ;
               doe
               arise
               onely
               from
               the
               repugnancy
               or
               contrariety
               which
               is
               between
               those
               motions
               of
               the
               spirits
               ,
               which
               are
               on
               one
               side
               caused
               by
               the
               senses
               affected
               by
               externall
               objects
               ;
               and
               those
               motions
               of
               the
               spirits
               which
               on
               the
               other
               side
               are
               caused
               by
               the
               will
               ,
               after
               the
               soul
               hath
               deliberated
               upon
               their
               conveniency
               and
               utility
               .
               And
               ,
               in
               truth
               ,
               each
               individuall
               man
               hath
               one
               and
               onely
               one
               soul
               ;
               in
               which
               is
               no
               variety
               of
               parts
               :
               that
               which
               is
               the
               
               Sensitive
               is
               also
               the
               Rationall
               ,
               and
               all
               her
               Appetites
               are
               absolute
               Volitions
               .
               The
               cause
               of
               these
               mens
               error
               seems
               to
               be
               this
               ,
               that
               they
               could
               not
               well
               distinguish
               the
               Functions
               proper
               to
               the
               soul
               ,
               from
               the
               Functions
               proper
               to
               the
               body
               ;
               to
               which
               alone
               we
               ought
               in
               right
               to
               ascribe
               whatever
               we
               observe
               in
               our selves
               to
               be
               repugnant
               to
               our
               Reason
               .
               So
               that
               in
               Man
               ,
               there
               is
               no
               other
               Contract
               or
               Contrariety
               of
               Affections
               ,
               but
               what
               consisteth
               in
               the
               contrary
               motions
               caused
               by
               the
               spirits
               and
               purer
               part
               of
               the
               blood
               ,
               in
               that
               part
               of
               the
               body
               ,
               in
               which
               as
               in
               its
               principall
               and
               more
               immediate
               organ
               ,
               the
               soul
               is
               enthroned
               and
               exerciseth
               her
               faculties
               ;
               whether
               that
               be
               the
               Plexus
               Choroides
               in
               the
               brain
               ,
               as
               most
               Physicians
               conceive
               ;
               or
               the
               Heart
               ,
               as
               the
               Scripture
               seems
               to
               intimate
               ;
               or
               the
               
                 Glandula
                 pinealis
              
               ,
               in
               the
               centre
               of
               the
               brain
               ,
               as
               
                 Des
                 Cartes
              
               affirmeth
               ;
               or
               any
               other
               part
               whatsoever
               :
               one
               of
               these
               motions
               arising
               from
               the
               determination
               of
               the
               spirits
               by
               the
               will
               one
               way
               ;
               and
               the
               other
               ,
               from
               the
               determination
               of
               them
               by
               the
               corporeal
               Appetite
               ,
               another
               way
               .
               And
               hence
               it
               comes
               often
               to
               pass
               ,
               that
               these
               impulses
               being
               contrary
               each
               to
               other
               ;
               the
               stronger
               doth
               impede
               and
               countermand
               the
               effect
               of
               the
               weaker
               .
               Nor
               is
               it
               difficult
               to
               distinguish
               these
               two
               kinds
               of
               impulses
               or
               motions
               ,
               made
               by
               the
               mediation
               of
               the
               spirits
               upon
               the
               principal
               sensory
               ,
               or
               chief
               seat
               of
               the
               soul.
               Forasmuch
               as
               some
               of
               them
               represent
               to
               the
               soul
               ,
               the
               Images
               of
               objects
               either
               at
               that
               time
               moving
               the
               senses
               ,
               or
               the
               impressions
               formerly
               made
               and
               remaining
               in
               the
               brain
               ;
               but
               offer
               no
               force
               or
               violence
               to
               it
               ,
               so
               far
               as
               to
               engage
               
               the
               will
               toward
               their
               prosecution
               :
               and
               others
               prove
               so
               effectual
               ,
               as
               to
               dispose
               the
               will
               accordingly
               ;
               as
               may
               be
               observed
               in
               all
               those
               ,
               which
               produce
               passions
               ,
               or
               such
               motions
               in
               the
               body
               ,
               as
               usually
               accompany
               passions
               .
               As
               for
               the
               former
               ,
               though
               they
               often
               impede
               the
               actions
               of
               the
               soul
               ,
               and
               are
               againe
               as
               often
               impeded
               and
               suppressed
               by
               them
               ;
               yet
               ,
               because
               they
               are
               not
               directly
               opposite
               each
               to
               other
               ,
               we
               can
               observe
               no
               conflict
               or
               wrestling
               betwixt
               them
               ;
               as
               we
               may
               ,
               betwixt
               the
               latter
               sort
               of
               Motions
               ,
               and
               acts
               of
               the
               will
               or
               Volitions
               that
               oppose
               them
               ,
               as
               (
               for
               example
               )
               betwixt
               that
               impulse
               ,
               by
               which
               the
               principall
               organ
               of
               the
               soul
               is
               disposed
               to
               affect
               her
               with
               the
               cupidity
               or
               desire
               of
               any
               one
               particular
               object
               ;
               and
               that
               ,
               by
               which
               the
               will
               counterdisposeth
               her
               to
               an
               aversation
               from
               ,
               or
               avoydance
               of
               ,
               the
               same
               .
               And
               this
               Conflict
               chiefly
               demonstrate
               thits
               selfe
               hereby
               ,
               that
               the
               will
               being
               not
               able
               to
               excite
               passions
               directly
               ,
               and
               immediately
               ,
               is
               constrained
               to
               cast
               about
               and
               use
               a
               kind
               of
               art
               ,
               in
               order
               thereunto
               ;
               and
               to
               apply
               it selfe
               to
               the
               consideration
               of
               several
               things
               successively
               ,
               or
               one
               after
               another
               ;
               whereupon
               it
               comes
               to
               passe
               ,
               that
               if
               any
               one
               of
               those
               things
               occurring
               ,
               chance
               to
               be
               prevalent
               enough
               to
               change
               the
               course
               or
               current
               of
               the
               spirits
               ,
               at
               that
               instant
               ;
               yet
               another
               that
               followes
               next
               after
               it
               ,
               be
               not
               powerfull
               enough
               to
               second
               the
               former
               in
               that
               change
               ,
               the
               spirits
               then
               immediately
               againe
               resume
               their
               first
               course
               or
               motion
               (
               the
               precedent
               disposition
               in
               the
               nerves
               ,
               heart
               ,
               and
               blood
               ,
               being
               not
               yet
               altered
               )
               and
               thereupon
               the
               soul
               perceives
               her selfe
               to
               be
               impelled
               to
               pursue
               and
               
               avoid
               the
               same
               object
               ,
               almost
               in
               one
               and
               the
               same
               moment
               .
               And
               this
               alone
               was
               that
               ,
               which
               gave
               occasion
               to
               men
               ,
               to
               imagine
               Two
               Distinct
               and
               mutually
               repugnant
               Powers
               or
               Faculties
               in
               the
               soul.
               Nevertheless
               ,
               we
               may
               conceive
               another
               sort
               of
               Conflict
               consisting
               in
               this
               ;
               that
               many
               times
               the
               same
               cause
               ,
               which
               exciteth
               a
               passion
               in
               the
               soul
               ,
               doth
               ,
               even
               in
               the
               same
               moment
               ,
               excite
               also
               in
               the
               body
               ,
               certaine
               motions
               ,
               to
               which
               the
               soul
               doth
               not
               at
               all
               conduce
               ,
               and
               which
               she
               suppresseth
               or
               at
               least
               indeavours
               to
               suppress
               ,
               so
               soon
               as
               she
               observes
               them
               to
               be
               begun
               .
               For
               instance
               ,
               whatsoever
               causeth
               Feare
               ,
               doth
               at
               the
               same
               instant
               cause
               also
               the
               spirits
               to
               flow
               into
               those
               muscles
               ,
               which
               serve
               to
               move
               the
               thighs
               and
               legges
               to
               flight
               or
               avoidance
               of
               the
               terrible
               object
               ;
               but
               if
               the
               Will
               suddainly
               rise
               up
               ,
               and
               determine
               to
               exercise
               the
               vertue
               of
               Fortitude
               ,
               and
               oppose
               the
               danger
               threatned
               ,
               the
               soul
               then
               giveth
               check
               to
               that
               motion
               of
               the
               spirits
               ,
               and
               converts
               them
               to
               the
               heart
               and
               armes
               the
               better
               to
               make
               resistance
               .
            
             
               And
               here
               I
               ask
               leave
               to
               make
               a
               short
               Digression
               ,
               while
               (
               with
               the
               excellent
               
                 Des
                 Cartes
              
               )
               I
               observe
               to
               you
               ;
               that
               it
               is
               from
               the
               Event
               of
               these
               inward
               Conflicts
               ,
               by
               which
               a
               man
               may
               come
               to
               understand
               the
               strength
               or
               weakness
               of
               his
               own
               soul.
               For
               such
               persons
               ,
               who
               have
               their
               wills
               sufficiently
               strong
               to
               subdue
               passions
               ,
               and
               countermand
               those
               suddain
               motions
               in
               the
               body
               which
               accompany
               the
               passions
               ;
               are
               without
               doubt
               ,
               endowed
               with
               Noble
               and
               Generous
               Souls
               :
               And
               those
               who
               have
               their
               wills
               subject
               
               to
               the
               impetuosity
               of
               passions
               ,
               and
               cannot
               check
               the
               motions
               of
               the
               spirits
               resulting
               from
               them
               ,
               must
               be
               men
               of
               
                 abject
                 ,
                 effeminate
              
               and
               pusillanimous
               ones
               .
               Not
               that
               every
               man
               can
               make
               this
               Experiment
               of
               himselfe
               ,
               as
               to
               Weaknesse
               or
               Fortitude
               ;
               because
               many
               and
               indeed
               most
               men
               come
               to
               these
               Duells
               ,
               armed
               ,
               not
               with
               the
               true
               and
               proper
               weapons
               of
               the
               mind
               ,
               but
               with
               false
               ones
               borrowed
               from
               some
               contrary
               Affection
               :
               so
               that
               the
               conflict
               may
               seem
               to
               be
               rather
               betwixt
               two
               opposite
               Passions
               ,
               than
               betwixt
               the
               Will
               and
               either
               of
               them
               ;
               and
               the
               Will
               may
               be
               said
               to
               follow
               the
               fortune
               of
               the
               conquering
               passion
               ,
               rather
               than
               to
               be
               it selfe
               the
               conquerour
               .
               By
               the
               true
               and
               proper
               weapons
               of
               the
               Mind
               ,
               I
               meane
               certaine
               right
               and
               firme
               judgments
               concerning
               the
               knowledge
               of
               Good
               and
               evill
               ;
               according
               to
               which
               it
               hath
               decreed
               to
               regulate
               it self
               in
               all
               the
               actions
               and
               occurrences
               of
               life
               .
               And
               ,
               certainly
               ,
               of
               all
               Souls
               ,
               those
               are
               the
               most
               weak
               and
               feminine
               ,
               which
               have
               not
               their
               wills
               thus
               determined
               to
               follow
               certaine
               settled
               Judgements
               ,
               but
               suffer
               them
               to
               be
               drawn
               aside
               by
               present
               Affections
               ;
               which
               being
               many
               times
               contrary
               one
               to
               another
               ,
               and
               equally
               prevalent
               ,
               counter-incline
               the
               Will
               alternately
               ,
               and
               so
               keep
               it
               on
               the
               rack
               of
               suspence
               .
               Thus
               ,
               when
               Feare
               representeth
               Death
               ,
               as
               the
               worst
               of
               evils
               ,
               and
               which
               cannot
               be
               otherwise
               avoided
               ,
               but
               by
               flight
               ;
               if
               on
               the
               other
               side
               ,
               Ambition
               step
               in
               ,
               and
               represent
               the
               infamy
               of
               flight
               ,
               as
               an
               Evill
               worse
               then
               Death
               :
               these
               two
               contrary
               Affections
               variously
               agitate
               and
               distract
               the
               
               Will
               ,
               and
               by
               putting
               it
               to
               a
               long
               conflict
               and
               irresolution
               ,
               render
               the
               soul
               most
               servile
               and
               miserable
               .
            
             
               Now
               from
               this
               consideration
               it
               is
               manifest
               ,
               that
               there
               is
               no
               such
               necessity
               ,
               as
               hath
               been
               imagined
               ,
               of
               allowing
               a
               distinction
               of
               the
               soul
               into
               Animum
               and
               Animam
               ,
               or
               making
               the
               Reasonable
               soul
               and
               the
               Sensitive
               two
               distinct
               beings
               ,
               in
               order
               to
               the
               explanation
               of
               that
               Psychomachy
               ,
               or
               Contest
               betwixt
               Reason
               and
               Sense
               ,
               or
               the
               Superior
               and
               Inferior
               Faculties
               ,
               of
               which
               the
               Apostle
               complained
               ,
               and
               indeed
               which
               every
               man
               feels
               within
               himselfe
               :
               all
               that
               repugnancy
               consisting
               in
               a
               Contrariety
               ,
               not
               of
               the
               soul
               to
               it selfe
               (
               which
               in
               a
               Simple
               Essence
               is
               impossible
               )
               but
               onely
               of
               the
               Motions
               of
               the
               spirits
               ;
               caused
               by
               the
               Senses
               ,
               on
               one
               side
               ,
               and
               those
               caused
               by
               the
               Will
               ,
               on
               the
               other
               ,
               as
               hath
               been
               declared
               .
               And
               ,
               as
               for
               the
               other
               Reasons
               that
               remaine
               ;
               what
               I
               have
               now
               said
               ,
               may
               be
               easily
               extended
               to
               the
               solution
               of
               them
               also
               :
               for
               ,
               that
               Man
               is
               composed
               of
               a
               Reasonable
               Soul
               ,
               and
               a
               Body
               ;
               is
               sufficient
               to
               our
               understanding
               him
               to
               be
               ,
               in
               one
               respect
               ,
               little
               lower
               than
               the
               Angells
               ,
               made
               after
               the
               Image
               of
               God
               ,
               and
               Immortall
               ;
               and
               in
               another
               ,
               like
               the
               Horse
               and
               Mule
               ,
               that
               have
               no
               understanding
               ,
               and
               subject
               to
               death
               equally
               with
               the
               beasts
               that
               perish
               .
            
          
           
             
               Isodicastes
               .
            
             
               By
               your
               favour
               ,
               good
               Athanasius
               .
               You
               were
               saying
               even
               now
               ,
               that
               there
               were
               some
               Fathers
               and
               Councils
               ,
               who
               condemned
               all
               such
               as
               maintained
               
               a
               Duality
               of
               Souls
               in
               Man
               :
               But
               ,
               if
               I
               am
               not
               mistaken
               ,
               that
               condemnation
               doth
               cheifly
               concern
               the
               Maniches
               ,
               who
               held
               two
               distinct
               Souls
               in
               every
               man
               ;
               the
               one
               derived
               from
               an
               evill
               Principle
               ,
               and
               so
               contaminated
               with
               the
               tincture
               of
               Vices
               ;
               the
               other
               immaculate
               ,
               pure
               ,
               and
               having
               its
               origine
               immediately
               from
               God
               ,
               yea
               being
               a
               certain
               Particle
               of
               the
               Divine
               Essence
               it self
               ;
               And
               ,
               perhaps
               ,
               it
               may
               be
               extended
               also
               to
               the
               Platonist
               and
               Averrhoist
               ,
               who
               affirm
               the
               Ratitional
               Soul
               not
               to
               be
               the
               
                 Forma
                 informans
              
               ,
               and
               so
               make
               two
               forms
               in
               every
               individual
               person
               ;
               both
               which
               opinions
               ,
               are
               erroneous
               and
               hereticall
               .
               But
               ,
               that
               it
               doth
               include
               also
               those
               ,
               who
               distinguish
               the
               Soul
               into
               a
               Superior
               and
               Inferior
               part
               ;
               the
               one
               comprehending
               the
               Mind
               Intellect
               or
               Reason
               only
               ;
               the
               other
               the
               Sensitive
               Faculties
               and
               Appetites
               :
               I
               am
               yet
               to
               learn.
               Which
               I
               advertise
               you
               of
               ,
               not
               that
               I
               am
               unsatisfied
               with
               the
               reason
               you
               have
               given
               of
               those
               Conflicts
               we
               daily
               have
               within
               us
               ;
               For
               ,
               in
               truth
               ,
               it
               seems
               conveniently
               to
               explain
               the
               mystery
               of
               that
               Repugnancy
               betwixt
               our
               Rational
               and
               Corporeal
               Appetites
               :
               but
               ,
               to
               intimate
               to
               you
               ,
               that
               I
               see
               no
               reason
               ,
               why
               the
               Human
               Soul
               may
               not
               be
               admitted
               :
               to
               consist
               of
               two
               parts
               ,
               the
               one
               Immaterial
               and
               Intellectual
               ,
               called
               the
               Mind
               ,
               or
               Understanding
               ,
               and
               (
               by
               way
               of
               excellency
               )
               the
               Human
               Soul
               ;
               the
               other
               Material
               ,
               and
               only
               Sensitive
               ,
               by
               the
               mediation
               whereof
               that
               Divine
               part
               is
               united
               to
               the
               body
               during
               life
               .
               And
               ,
               without
               admitting
               this
               Distinction
               ,
               I
               do
               not
               understand
               the
               meaning
               of
               that
               Sentence
               of
               
                 Plato
                 ,
                 Mentem
              
               
               
                 recipi
                 in
                 Anima
                 ;
                 Animam
                 ,
                 in
                 corpore
                 :
              
               nor
               of
               that
               of
               Trismegistus
               (
               or
               whoever
               was
               the
               Author
               of
               Poemander
               )
               
                 Mentem
                 in
                 Animam
                 ,
                 Animam
                 in
                 Spiritu
                 ,
                 Spiritum
                 in
                 corpore
                 vehi
                 :
              
               Both
               which
               not
               obscurely
               intimate
               a
               certain
               Third
               Nature
               in
               Man
               ,
               intermediate
               between
               that
               Divine
               essence
               ,
               his
               reasonable
               Soul
               ,
               &
               that
               Material
               or
               Elementary
               one
               ,
               his
               body
               ;
               which
               can
               be
               no
               other
               ,
               but
               what
               we
               call
               the
               Sensitive
               part
               of
               the
               Soul.
               
            
          
           
             
               Athanasius
               .
            
             
               Whether
               that
               condemnatory
               Sentence
               mentioned
               ,
               doth
               extend
               to
               such
               ,
               as
               hold
               the
               Reason
               to
               be
               one
               part
               of
               the
               Soul
               ,
               and
               the
               Sensitive
               power
               to
               be
               another
               ,
               in
               this
               moderate
               sense
               you
               are
               pleased
               to
               state
               it
               ;
               I
               will
               not
               much
               contend
               ,
               it
               being
               the
               proper
               businesse
               of
               Divines
               to
               determine
               that
               doubt
               :
               But
               ,
               thus
               much
               I
               am
               certain
               of
               ,
               that
               it
               expresly
               toucheth
               all
               ,
               who
               assert
               a
               
                 Duality
                 of
                 Souls
                 Coexistent
              
               in
               man
               ;
               and
               that
               is
               enough
               ,
               I
               presume
               ,
               to
               justifie
               my
               quotation
               of
               it
               ,
               against
               them
               .
               As
               for
               those
               remarkable
               texts
               of
               Plato
               ,
               and
               the
               great
               Hermes
               ,
               which
               you
               alleage
               ;
               I
               answer
               ,
               that
               it
               is
               very
               probable
               ,
               that
               those
               Philosophers
               ,
               who
               held
               the
               Soul
               to
               be
               Composed
               of
               two
               different
               Natures
               ,
               as
               these
               seem
               to
               have
               done
               ;
               had
               for
               their
               principal
               argument
               that
               intestine
               Repugnancy
               ,
               we
               have
               explained
               ,
               and
               that
               nothing
               can
               be
               contrary
               to
               it selfe
               .
               Now
               ,
               their
               ground
               or
               Supposition
               that
               this
               Repugnancy
               is
               in
               the
               Soul
               it self
               ,
               or
               betwixt
               the
               Reasonable
               part
               and
               the
               Sensitive
               ,
               and
               not
               betwixt
               the
               Soul
               and
               Body
               only
               (
               as
               I
               have
               clearly
               proved
               
               it
               to
               be
               )
               being
               manifestly
               erroneous
               :
               Assuredly
               ,
               their
               Inference
               cannot
               be
               longer
               considerable
               .
               Neverthelesse
               ,
               if
               what
               I
               have
               already
               urged
               ,
               be
               not
               sufficiently
               clear
               and
               valid
               ;
               rather
               than
               shew
               my self
               so
               vain
               an
               Opiniator
               ,
               as
               to
               put
               my
               judgement
               into
               the
               ballance
               against
               so
               solid
               a
               one
               as
               yours
               ,
               I
               am
               content
               ,
               you
               should
               continue
               the
               possession
               of
               your
               present
               perswasion
               ,
               till
               you
               shall
               please
               to
               afford
               me
               some
               other
               opportunity
               of
               demonstrating
               the
               Unity
               and
               Simplicity
               of
               the
               Soul
               :
               My
               present
               undertaking
               being
               only
               to
               evince
               the
               Immortality
               of
               it
               ;
               and
               this
               more
               out
               of
               compliance
               to
               Lucretius
               importunity
               ,
               than
               any
               confidence
               of
               singular
               ability
               in
               my self
               ,
               to
               mannage
               so
               noble
               and
               weighty
               an
               Argument
               .
               If
               therefore
               I
               have
               not
               already
               discouraged
               your
               patience
               ;
               permit
               me
               now
               to
               apply
               my self
               wholly
               to
               that
               Province
               .
            
             
               The
               Considerations
               which
               I
               have
               designed
               to
               alleage
               ,
               at
               this
               time
               ,
               in
               favour
               of
               the
               Souls
               Immortality
               ,
               are
               either
               Physical
               ,
               or
               Moral
               ;
               And
               the
               Physical
               ,
               or
               such
               as
               arise
               from
               the
               Nature
               of
               the
               Soul
               it self
               ,
               seem
               all
               to
               refer
               themselves
               to
               this
               one
               Capital
               Argument
               .
            
             
               The
               Reasonable
               Soul
               of
               Man
               is
               Immaterial
               ;
               and
               therefore
               Immortal
               .
            
             
               Here
               ,
               notwithstanding
               the
               main
               Difficulty
               be
               concerning
               the
               Antecedent
               ,
               yet
               convenience
               of
               Method
               requires
               me
               first
               to
               manifest
               the
               Force
               or
               Necessity
               of
               the
               Consequence
               .
               The
               Reason
               therefore
               ,
               why
               what
               is
               Immaterial
               ,
               must
               also
               be
               Immortal
               ,
               
               is
               deduceable
               from
               hence
               ;
               that
               what
               wants
               Matter
               ,
               wants
               likewise
               parts
               ,
               into
               which
               it
               might
               be
               distracted
               and
               dissolved
               :
               and
               what
               is
               uncapable
               of
               being
               dissolved
               ,
               must
               of
               perfect
               necessity
               alwayes
               continue
               to
               be
               what
               it
               is
               .
               For
               ,
               whatever
               is
               of
               a
               nature
               free
               from
               the
               conditions
               of
               Matter
               or
               Body
               ;
               doth
               neither
               carry
               the
               principles
               of
               dissolution
               in
               it selfe
               ,
               nor
               fear
               them
               from
               External
               Agents
               :
               and
               by
               pure
               consequence
               ,
               cannot
               but
               perpetually
               last
               ,
               or
               (
               which
               is
               the
               very
               same
               )
               be
               Immortall
               .
               And
               this
               Reason
               seems
               to
               me
               ,
               both
               most
               evident
               and
               ineluctable
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               perceive
               no
               such
               unavoidable
               Necessity
               .
               For
               ,
               though
               an
               Immateriall
               thing
               cannot
               perish
               by
               the
               Exsolution
               of
               parts
               ,
               which
               is
               the
               only
               way
               ,
               by
               which
               all
               Corporeall
               natures
               are
               destroyed
               :
               yet
               it
               is
               not
               impossible
               ,
               but
               the
               same
               may
               be
               destroyed
               some
               other
               way
               proper
               to
               Incorporealls
               ,
               and
               unknown
               to
               us
               .
               Forasmuch
               as
               what
               ever
               is
               Principiate
               ,
               or
               once
               produced
               ,
               must
               have
               some
               cause
               of
               its
               production
               ;
               and
               then
               why
               may
               it
               not
               be
               againe
               destroyed
               by
               the
               selfe
               same
               Cause
               ,
               or
               by
               an
               action
               of
               that
               Cause
               ,
               contrary
               to
               that
               action
               by
               which
               it
               was
               at
               first
               produced
               ?
            
          
           
             
               Athanasius
               .
            
             
               There
               are
               but
               two
               wayes
               ,
               comprehensible
               by
               the
               Understanding
               ,
               how
               any
               thing
               ,
               that
               hath
               existence
               in
               nature
               ,
               can
               perish
               :
               the
               one
               is
               (
               as
               I
               
               have
               already
               expressed
               )
               by
               the
               Exsolution
               and
               Dissipation
               of
               its
               parts
               ,
               of
               which
               it
               was
               composed
               ;
               the
               other
               by
               absolute
               Adnihilation
               of
               its
               Entity
               ,
               as
               the
               Schoolmen
               phrase
               it
               .
               Now
               ,
               though
               I
               confesse
               ,
               that
               as
               the
               former
               way
               of
               destruction
               is
               peculiar
               to
               Corporeall
               natures
               ;
               so
               I
               know
               nothing
               to
               the
               contrary
               ,
               but
               the
               Latter
               may
               be
               competent
               to
               Incorporeals
               ,
               which
               are
               produced
               
                 ex
                 nihilo
              
               ;
               for
               ,
               every
               dependent
               ,
               or
               what
               hath
               not
               its
               Being
               from
               its
               selfe
               ,
               but
               deriveth
               it
               from
               another
               ,
               is
               liable
               at
               the
               pleasure
               of
               that
               ,
               on
               which
               it
               doth
               depend
               ,
               to
               be
               deposed
               from
               that
               essence
               or
               state
               of
               Being
               ,
               in
               which
               it
               was
               ,
               by
               the
               same
               ,
               created
               :
               yet
               ,
               that
               there
               is
               any
               such
               thing
               as
               Adnihilation
               though
               consistent
               with
               the
               Omnipotence
               of
               God
               ,
               is
               hardly
               conceiveable
               ,
               without
               derogation
               from
               his
               wisedome
               ,
               which
               pronounced
               all
               to
               be
               good
               that
               he
               had
               made
               ,
               and
               the
               formal
               reason
               of
               the
               Creatures
               goodnesse
               doth
               consist
               only
               in
               this
               ,
               that
               it
               seem'd
               good
               to
               the
               Divine
               will
               so
               to
               make
               them
               ;
               and
               to
               argue
               
                 à
                 posse
                 ad
                 esse
              
               ,
               that
               God
               doth
               or
               will
               adnihilate
               any
               thing
               ,
               because
               it
               is
               in
               his
               power
               to
               adnihilate
               ,
               is
               much
               below
               so
               good
               a
               Logician
               ,
               as
               Lucretius
               is
               .
               Nor
               are
               we
               to
               suppose
               any
               Innovation
               in
               the
               generall
               state
               of
               things
               ;
               but
               that
               the
               course
               of
               the
               Universe
               or
               Nature
               ,
               doth
               constantly
               and
               invariably
               proceed
               in
               the
               same
               manner
               or
               tenour
               of
               method
               ,
               which
               was
               at
               first
               instituted
               by
               the
               wisedome
               of
               the
               Creator
               .
               There
               is
               ,
               you
               know
               ,
               a
               twofold
               Immortality
               ,
               the
               one
               Absolute
               ,
               the
               other
               only
               Derivative
               .
               That
               the
               First
               is
               competent
               onely
               to
               God
               ,
               cannot
               be
               denyed
               ;
               since
               it
               is
               impossible
               
               that
               that
               essence
               ,
               which
               is
               Non-principiate
               ,
               or
               never
               had
               beginning
               ,
               nor
               any
               Cause
               of
               its
               production
               ,
               should
               be
               determined
               ,
               or
               ever
               cease
               to
               be
               ,
               or
               meet
               with
               any
               cause
               of
               its
               destruction
               .
               And
               that
               the
               latter
               may
               be
               competent
               to
               the
               whole
               Genus
               of
               Immaterial
               Essences
               ,
               notwithstanding
               the
               power
               of
               God
               ,
               which
               can
               reduce
               them
               to
               Nothing
               ,
               as
               well
               as
               it
               hath
               educed
               them
               from
               nothing
               ;
               is
               likewise
               undeniable
               :
               for
               ,
               supposing
               (
               as
               we
               ought
               )
               that
               God
               doth
               nothing
               contrary
               to
               the
               establish't
               Lawes
               and
               decreed
               order
               of
               Nature
               ,
               and
               that
               this
               Generall
               state
               of
               things
               doth
               continue
               still
               the
               same
               ,
               which
               his
               Wisedom
               at
               first
               instituted
               ;
               it
               doth
               evidently
               follow
               ,
               that
               what
               He
               hath
               once
               made
               Incorporeal
               ,
               shall
               persever
               to
               be
               the
               same
               to
               all
               eternity
               .
               I
               remember
               a
               passage
               in
               Scaliger
               (
               Exercit.
               307.
               sect
               .
               20.
               )
               that
               most
               fitly
               expresseth
               the
               summe
               of
               this
               consideration
               ,
               and
               therefore
               shall
               recite
               it
               to
               you
               .
               
                 Solus
                 Deus
                 est
                 verè
                 immortalis
                 &
                 incorruptibilis
                 ,
                 quia
                 solus
                 exse
                 suum
                 esse
                 habet
                 ,
                 atque
                 à
                 nullo
                 dependet
                 ;
                 Dei
                 verò
                 respectu
                 omnia
                 creata
                 mortalia
                 &
                 corruptibilia
                 sunt
                 ,
                 quae
                 â
                 Creatoris
                 nutu
                 deponi
                 possunt
                 ab
                 essentia
                 illa
                 ,
                 in
                 qua
                 constituta
                 sunt
                 .
                 Non
                 corumpuntur
                 tamen
                 quaedam
                 ,
                 ut
                 Angeli
                 &
                 Anima
                 Rationalis
                 ,
                 quia
                 Creator
                 non
                 vult
                 ea
                 corrumpi
                 ,
                 &
                 nihil
                 contrarii
                 ipsis
                 ,
                 à
                 quo
                 corrumpantur
                 ,
                 condidit
                 ,
                 nec
                 eas
                 ita
                 materiae
                 immersit
                 ,
                 ut
                 extra
                 eam
                 nec
                 subsistere
                 ,
                 nec
                 operari
                 possint
                 .
              
               And
               this
               I
               conceive
               sufficient
               to
               manifest
               the
               necessity
               of
               Immortality
               from
               Incorporiety
               .
            
          
           
             
             
               Lucretius
               .
            
             
               But
               I
               am
               not
               satisfied
               of
               any
               necessity
               ,
               why
               you
               should
               have
               recourse
               to
               Immateriality
               ,
               for
               the
               proof
               of
               Immortality
               ;
               seeing
               that
               even
               among
               the
               Father
               ▪
               there
               are
               some
               who
               maintain
               Immortality
               to
               be
               consistent
               with
               Corporality
               :
               and
               amongst
               the
               best
               Philosophers
               ,
               some
               assert
               the
               Coelestial
               Bodies
               to
               be
               Incorruptible
               ,
               and
               deduce
               that
               their
               incorruptibility
               from
               the
               nature
               of
               their
               Forme
               ,
               which
               neverthelesse
               they
               account
               not
               incorporeal
               .
            
          
           
             
               Athanasius
               .
            
             
               Those
               Fathers
               held
               some
               Corporeal
               natures
               to
               be
               Immortal
               ,
               not
               
                 ex
                 ratione
                 essentiae
              
               ,
               but
               
                 ex
                 Divina
                 Gratia
              
               ,
               only
               from
               the
               decree
               of
               the
               Divine
               beneplacet
               ;
               otherwise
               than
               I
               affirme
               of
               Incorporeals
               ,
               and
               particularly
               the
               Soul
               of
               man.
               And
               as
               for
               that
               opinion
               of
               some
               Philosophers
               ,
               it
               is
               enough
               that
               it
               doth
               not
               oppose
               our
               Consequence
               
                 i.
                 e.
              
               that
               granting
               some
               bodies
               to
               be
               Incorruptible
               ,
               it
               followes
               not
               ,
               that
               therefore
               Incorporeals
               are
               the
               lesse
               ,
               but
               rather
               the
               more
               inccorruptible
               .
               Whatever
               becomes
               of
               that
               Opinion
               ,
               I
               say
               ,
               that
               because
               there
               is
               no
               Body
               ,
               which
               is
               not
               in
               processe
               of
               time
               ,
               exsoluble
               into
               such
               parts
               ,
               of
               which
               it
               doth
               consist
               :
               in
               as
               much
               as
               whether
               their
               principles
               be
               Atomes
               ,
               which
               by
               their
               naturall
               agility
               and
               contrary
               impulsions
               alwayes
               cause
               intestine
               commotions
               ,
               and
               a
               constant
               civill
               warre
               in
               the
               very
               entrals
               .
               of
               Concretions
               ,
               or
               whether
               they
               be
               Elementary
               Qualities
               ,
               active
               
               and
               reciprocally
               repugnant
               ,
               which
               cannot
               be
               idle
               ,
               but
               unnecessantly
               act
               one
               upon
               another
               ;
               they
               carry
               the
               possibility
               of
               Dissolution
               in
               their
               own
               Composition
               :
               I
               say
               ,
               considering
               this
               ,
               it
               is
               clearly
               necessary
               ,
               that
               all
               bodies
               ,
               according
               to
               the
               Fundamental
               Laws
               of
               Nature
               ,
               be
               subject
               to
               Dissolution
               ,
               their
               parts
               being
               at
               length
               exturbed
               from
               their
               primary
               site
               ,
               or
               Position
               and
               Union
               ,
               and
               a
               total
               resolution
               succeding
               thereupon
               .
               Besides
               ,
               you
               well
               know
               ,
               that
               that
               Tenent
               of
               Aristotle
               ,
               of
               the
               
                 Incorruptibility
                 of
                 Coelestial
                 Bodies
              
               ,
               hath
               been
               exploded
               long
               since
               :
               And
               that
               what
               his
               Interpreters
               have
               so
               magnificently
               talked
               ,
               of
               the
               Nature
               of
               the
               
                 Caelestial
                 Form
              
               ,
               is
               a
               meer
               dream
               ,
               a
               chimera
               of
               immoderate
               subtility
               ,
               and
               worthy
               only
               to
               be
               laught
               at
               ;
               especially
               after
               those
               many
               observations
               of
               changes
               in
               them
               ,
               made
               by
               the
               Modern
               Astronomers
               ,
               evincing
               the
               contrary
               .
            
          
           
             
               Lucretius
               .
            
             
               But
               ,
               do
               not
               you
               incur
               an
               Absurdity
               ,
               in
               supposing
               that
               there
               is
               any
               
                 substance
                 Immaterial
              
               ,
               or
               produced-Nature
               Incorporeal
               ;
               when
               as
               the
               Fathers
               many
               of
               them
               have
               judged
               ,
               that
               what
               is
               not
               a
               Body
               ,
               is
               Nothing
               ;
               and
               that
               my
               Tutor
               ,
               Epicurus
               hath
               expressly
               taught
               ,
               that
               in
               Nature
               ,
               nothing
               is
               Incorporeal
               beside
               Space
               or
               Inanity
               ?
            
          
           
             
             
               Athanasius
               .
            
             
               I
               know
               no
               Father
               ,
               but
               only
               Tertullian
               (
               whom
               St.
               Augustine
               doth
               smartly
               reprehend
               for
               asserting
               it
               )
               of
               that
               unsound
               opinion
               ;
               and
               to
               him
               we
               may
               oppose
               the
               Authority
               of
               all
               ,
               at
               least
               of
               most
               the
               others
               ,
               who
               solidly
               justified
               the
               contrary
               .
               And
               to
               Epicurus
               ,
               I
               oppose
               
                 Plato
                 ,
                 Aristotle
              
               ,
               and
               sundry
               others
               ,
               who
               would
               not
               admit
               any
               such
               thing
               as
               Emptinesse
               in
               the
               Universe
               ;
               but
               expressly
               affirmed
               ,
               that
               there
               were
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               
                 Substances
                 separate
                 ,
                 incorporeal
                 ,
                 and
                 destitute
                 of
                 parts
                 .
              
               What
               if
               there
               were
               a
               few
               ,
               who
               could
               not
               elevate
               their
               minds
               so
               high
               ,
               as
               to
               conceive
               any
               thing
               Incorporeal
               ,
               besides
               Inanity
               ;
               doth
               it
               therefore
               follow
               ,
               that
               those
               many
               ,
               and
               great
               men
               ,
               who
               did
               conceive
               the
               contrary
               were
               fools
               ,
               and
               that
               I
               ,
               who
               likewise
               affirm
               the
               existence
               of
               Incorporeal
               Natures
               ,
               doe
               run
               my self
               upon
               an
               Absurdity
               ?
               I
               hope
               ,
               Lucretius
               ,
               you
               will
               be
               more
               favourable
               to
               your self
               ,
               than
               to
               own
               the
               impertinence
               of
               any
               such
               Sequel
               .
            
          
           
             
               Lucretius
               .
            
             
               To
               deal
               freely
               with
               you
               ,
               I
               find
               the
               Notion
               of
               
                 Immaterial
                 Substance
              
               ,
               to
               be
               somwhat
               too
               sublime
               for
               the
               comprehension
               of
               so
               humble
               and
               short-sighted
               a
               reason
               as
               mine
               is
               .
               But
               ,
               perhaps
               ,
               you
               may
               assist
               it
               with
               the
               Telescope
               of
               yours
               ,
               upon
               occasion
               of
               somwhat
               or
               other
               in
               the
               processe
               of
               your
               discourse
               :
               And
               ,
               therefore
               ,
               go
               on
               directly
               to
               the
               conviction
               of
               your
               Antecedent
               ,
               viz.
               that
               
               the
               
                 Rational
                 Soul
                 is
                 Immortal
              
               ;
               for
               ,
               upon
               that
               hang's
               all
               the
               weight
               of
               the
               businesse
               .
            
          
           
             
               Athanasius
               .
            
             
               The
               Antecedent
               ,
               viz.
               
                 that
                 the
                 Reasonable
                 Soul
                 is
                 Immaterial
                 ,
              
               is
               evident
               from
               the
               Nature
               and
               Manner
               of
               its
               Operations
               .
               For
               ,
               since
               it
               is
               a
               certain
               rule
               ,
               that
               every
               Agent
               is
               known
               by
               its
               Effects
               ,
               and
               that
               all
               Formes
               reveal
               themselves
               by
               their
               peculiar
               and
               distinct
               energies
               ,
               and
               waies
               of
               Operation
               ;
               and
               as
               certain
               ,
               that
               the
               Actions
               of
               man
               ,
               as
               a
               Cogitating
               and
               Intellectuall
               Essence
               ,
               are
               of
               so
               noble
               and
               divine
               a
               strain
               ,
               as
               that
               it
               is
               impossible
               they
               should
               be
               performed
               by
               a
               meer
               Material
               Agent
               ,
               or
               Corporeal
               substance
               ,
               however
               disposed
               ,
               qualified
               ,
               or
               modified
               :
               What
               truth
               can
               be
               more
               perspicuous
               ,
               more
               strong
               ,
               than
               this
               ,
               that
               the
               Soul
               of
               man
               ,
               by
               which
               alone
               he
               is
               impowered
               to
               think
               and
               understand
               ,
               is
               an
               Immaterial
               Substance
               ?
            
             
               Now
               ,
               all
               the
               Actions
               of
               the
               Human
               Soul
               ,
               are
               referrible
               to
               two
               General
               Heads
               or
               Fountains
               ;
               whereof
               the
               one
               is
               Perception
               ,
               or
               the
               single
               Operation
               of
               the
               Intellect
               ;
               the
               other
               ,
               Volition
               ,
               or
               the
               single
               Operation
               of
               the
               Will
               :
               For
               ,
               to
               be
               sensible
               ,
               to
               Imagine
               ,
               and
               purely
               to
               understand
               ,
               are
               only
               diverse
               manners
               of
               Perceiving
               ;
               and
               to
               desire
               ,
               to
               hate
               ,
               to
               affirm
               ,
               to
               deny
               ,
               to
               embrace
               ,
               to
               refuse
               ,
               are
               only
               divers
               manners
               of
               Willing
               .
            
             
               To
               examine
               these
               Actions
               ,
               therefore
               ,
               more
               particularly
               ;
               let
               us
               in
               the
               first
               place
               ,
               turn
               our
               eye
               ,
               for
               a
               glance
               or
               two
               ,
               upon
               the
               Will
               ,
               which
               though
               but
               a
               branch
               of
               the
               Soul
               ,
               and
               as
               it
               were
               a
               secundary
               Faculty
               ,
               in
               respect
               of
               the
               Intellect
               ,
               
               doth
               clearly
               shew
               the
               Immateriality
               of
               the
               Soul
               ,
               whose
               Faculty
               it
               is
               .
               For
               ,
               insomuch
               as
               the
               Will
               doth
               by
               Natural
               and
               Congenial
               tendency
               ,
               prosecute
               
                 Bonum
                 Honestum
              
               ,
               which
               is
               for
               the
               most
               part
               repugnant
               to
               
                 Bonum
                 Delectabile
              
               ,
               or
               such
               Good
               ,
               as
               is
               only
               Sensual
               and
               Corporeal
               :
               It
               is
               a
               good
               Consequence
               ,
               that
               the
               Will
               is
               an
               Incorporeal
               Faculty
               ;
               it
               being
               impossible
               for
               a
               Corporeal
               Faculty
               to
               apprehend
               an
               Incorporeal
               Object
               ,
               such
               as
               Good
               abstracted
               from
               all
               relations
               of
               the
               Sense
               .
            
             
               Again
               ,
               forasmuch
               as
               the
               Will
               is
               absolutely
               Free
               ,
               to
               elect
               ,
               or
               refuse
               what
               Objects
               she
               pleaseth
               ;
               and
               such
               a
               Freedom
               cannot
               consist
               with
               an
               Appetite
               immersed
               in
               Matter
               and
               obliged
               thereunto
               inseparably
               (
               because
               all
               Dispositions
               of
               Matter
               are
               determinate
               and
               necessary
               ,
               and
               the
               effects
               resulting
               from
               those
               certain
               dispositions
               ,
               are
               likewise
               determinate
               and
               necessary
               :
               )
               therefore
               is
               the
               Will
               Superior
               to
               all
               Conditions
               and
               Obligations
               of
               Matter
               .
               And
               ,
               that
               the
               Will
               hath
               this
               arbitrary
               Liberty
               of
               Election
               or
               Refusal
               ,
               is
               demonstrable
               from
               hence
               ;
               that
               it
               is
               in
               the
               power
               of
               every
               man
               living
               to
               suspend
               or
               withold
               his
               assent
               to
               any
               proposition
               whatever
               ,
               until
               he
               is
               able
               to
               make
               a
               certain
               judgement
               of
               the
               Verity
               or
               Falsity
               ,
               convenience
               or
               inconvenience
               thereof
               :
               Which
               reason
               is
               so
               manifest
               ,
               out
               of
               our
               own
               experience
               ,
               that
               
                 Des
                 Cartes
              
               (
               and
               He
               ,
               you
               will
               confesse
               ,
               was
               a
               man
               of
               admirable
               circumspection
               and
               strictnesse
               in
               examining
               Fundamental
               and
               Proleptical
               Notions
               )
               doth
               securely
               account
               it
               among
               the
               First
               and
               most
               common
               Notions
               ,
               that
               
               are
               Congenial
               and
               Innate
               in
               the
               Mind
               of
               every
               man.
               But
               ,
               because
               the
               Will
               is
               only
               the
               Branch
               ,
               and
               the
               Understanding
               the
               Root
               ,
               upon
               which
               it
               growes
               ,
               and
               by
               which
               it
               is
               to
               be
               regulated
               ;
               and
               that
               what
               I
               shall
               say
               of
               the
               Intellect
               ,
               may
               be
               easily
               accommodated
               to
               the
               Will
               ,
               with
               equal
               competency
               :
               I
               shall
               no
               longer
               insist
               upon
               the
               consideration
               of
               the
               Will
               ,
               but
               fix
               my
               discourses
               wholly
               upon
               the
               Intellect
               ,
               as
               the
               Principal
               and
               Primary
               Faculty
               ,
               for
               proof
               of
               the
               Souls
               Immateriality
               ;
               drawing
               my
               Arguments
               first
               from
               the
               Actions
               of
               the
               Understanding
               ,
               and
               then
               from
               its
               proper
               Objects
               .
            
             
               The
               Operations
               of
               the
               Intellect
               ,
               which
               give
               evidence
               of
               the
               Souls
               Immateriality
               ,
               may
               be
               reduced
               to
               Three
               distinct
               Orders
               or
               Classes
               :
               The
               First
               consisting
               of
               such
               ,
               by
               which
               it
               may
               be
               evinced
               ,
               that
               Intellection
               and
               Imagination
               are
               Acts
               perfectly
               distinct
               each
               from
               other
               :
               The
               Second
               of
               such
               ,
               as
               are
               called
               Reflex
               Acts
               ,
               by
               which
               the
               Intellect
               doth
               understand
               it self
               ,
               and
               its
               own
               proper
               functions
               ,
               and
               perceiveth
               that
               it
               doth
               understand
               :
               The
               Third
               of
               those
               ,
               by
               which
               we
               do
               not
               only
               form
               Universals
               ,
               or
               Universal
               Notions
               of
               things
               ;
               but
               also
               understand
               the
               very
               reason
               of
               Universality
               it self
               .
               And
               of
               each
               of
               these
               ,
               I
               intend
               to
               speak
               plainly
               and
               succinctly
               ,
               according
               to
               this
               method
               .
            
             
               I
               begin
               with
               Acts
               of
               the
               First
               Classis
               ;
               not
               that
               they
               are
               of
               any
               singular
               dignity
               or
               excellency
               above
               the
               rest
               ,
               but
               that
               I
               may
               seasonably
               remove
               that
               obstacle
               of
               common
               prejudice
               ,
               which
               men
               generally
               have
               (
               and
               you
               ,
               Lucretius
               ,
               among
               the
               
               rest
               ,
               as
               your self
               professed
               even
               now
               )
               that
               the
               Intellect
               is
               not
               a
               Faculty
               distinct
               from
               the
               Phansie
               or
               Imagination
               ;
               as
               if
               ,
               what
               we
               call
               Imagination
               in
               Beasts
               ,
               were
               really
               the
               very
               same
               with
               that
               ,
               which
               we
               call
               Understanding
               in
               Men
               ,
               and
               only
               different
               from
               it
               ,
               
                 secundum
                 magis
                 &
                 minus
              
               ,
               according
               to
               the
               degrees
               of
               more
               and
               lesse
               ,
               strength
               and
               acuteness
               .
            
             
               In
               Man
               we
               cannot
               but
               observe
               a
               certain
               sort
               of
               Intellection
               ,
               by
               which
               the
               soul
               exercising
               her
               Faculty
               of
               Ratiocination
               ,
               doth
               advance
               her self
               to
               the
               assured
               and
               distinct
               knowledge
               or
               understanding
               of
               some
               things
               ,
               which
               is
               impossible
               for
               the
               Imagination
               ever
               to
               have
               any
               apprehension
               of
               ,
               in
               regard
               there
               can
               be
               no
               Images
               or
               representations
               of
               them
               in
               the
               Phansy
               ,
               though
               we
               should
               with
               never
               so
               much
               intention
               or
               earnestnesse
               imploy
               our
               mind
               to
               frame
               such
               resemblances
               .
               For
               example
               ,
               when
               considering
               the
               Magnitude
               of
               the
               Sun
               ,
               we
               follow
               the
               conduct
               of
               our
               Reason
               ,
               and
               deduce
               inferences
               from
               sound
               premises
               (
               which
               is
               Discourse
               )
               we
               soon
               come
               to
               know
               most
               certainly
               ,
               that
               the
               magnitude
               of
               the
               Sun
               is
               at
               least
               an
               hundred
               and
               sixty
               times
               greater
               than
               that
               of
               the
               Earth
               :
               Yet
               ,
               do
               what
               we
               can
               ,
               we
               can
               never
               bring
               our
               Imagination
               to
               apprehend
               any
               such
               vastnesse
               ,
               but
               shall
               find
               it
               to
               consist
               only
               in
               such
               a
               small
               representation
               of
               the
               Solar
               Globe
               ,
               as
               the
               Sense
               hath
               delivered
               into
               the
               brain
               .
               Nay
               ,
               if
               we
               set
               our selves
               to
               meditate
               well
               and
               seriously
               upon
               the
               matter
               ,
               we
               shall
               soon
               be
               satisfied
               ,
               that
               we
               cannot
               imagine
               the
               Globe
               of
               the
               Earth
               (
               which
               is
               yet
               vastly
               short
               of
               that
               of
               the
               Sun
               )
               to
               
               be
               neer
               so
               great
               ,
               as
               Demonstrations
               Geometrical
               convince
               it
               to
               be
               ;
               forasmuch
               as
               the
               Imagination
               (
               which
               doth
               no
               more
               but
               copy
               out
               the
               pictures
               drawn
               on
               the
               tables
               of
               the
               Senses
               ,
               and
               that
               as
               well
               in
               dimensions
               ,
               as
               figure
               ,
               colour
               ,
               &c.
               )
               conceiveth
               the
               Vault
               or
               Arch
               of
               the
               Heavens
               to
               insist
               upon
               the
               limits
               of
               the
               visible
               Horizon
               ,
               on
               every
               side
               ,
               and
               that
               the
               Clouds
               ,
               Sun
               ,
               Moon
               ,
               Starrs
               ,
               and
               whatever
               else
               we
               behold
               within
               that
               Arch
               or
               Semicircle
               ,
               are
               not
               more
               distant
               from
               us
               ,
               than
               the
               Horizon
               is
               .
               So
               that
               you
               see
               plainly
               ,
               how
               little
               the
               Imagination
               doth
               apprehend
               the
               Heavens
               ,
               and
               the
               whole
               World
               to
               be
               ;
               and
               how
               vastly
               short
               we
               come
               of
               imagining
               the
               Sun
               (
               a
               small
               part
               only
               of
               the
               Heavens
               ,
               and
               of
               the
               Universe
               )
               to
               be
               so
               great
               ,
               as
               really
               it
               is
               ;
               while
               we
               cannot
               imagine
               the
               whole
               World
               to
               be
               as
               great
               ,
               as
               the
               Earth
               really
               is
               :
               But
               ,
               if
               we
               appeal
               to
               our
               Understanding
               ;
               that
               doth
               instantly
               assure
               us
               ,
               by
               irresistible
               demonstrations
               ,
               that
               the
               World
               ,
               Heavens
               ,
               Sun
               ,
               and
               Earth
               are
               of
               certain
               magnitudes
               incomparably
               greater
               ,
               than
               those
               to
               which
               the
               Phansy
               can
               possibly
               extend
               its
               power
               of
               comprehension
               .
               Which
               I
               think
               ,
               Lucretius
               ,
               doth
               not
               obscurely
               import
               ,
               that
               there
               is
               more
               than
               an
               imaginary
               difference
               between
               the
               Understanding
               and
               the
               Phansy
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               do
               not
               think
               so
               ,
               Athanasius
               .
               For
               ,
               though
               perhaps
               I
               cannot
               so
               extend
               my
               Imagination
               ,
               as
               to
               bring
               it
               to
               fathom
               or
               grasp
               so
               great
               a
               magnitude
               ,
               as
               that
               of
               the
               Sun
               ,
               all
               at
               once
               :
               Yet
               I
               can
               
               imagine
               a
               greater
               and
               greater
               magnitude
               by
               degrees
               ,
               till
               at
               last
               I
               come
               to
               equal
               the
               whole
               real
               magnitude
               thereof
               .
               Nor
               is
               it
               necessary
               ,
               that
               I
               should
               have
               in
               my
               Phansy
               an
               Image
               of
               greatness
               equal
               thereunto
               ,
               while
               that
               small
               one
               exhibited
               to
               me
               by
               my
               sight
               ,
               is
               sufficient
               to
               make
               me
               conceive
               ,
               that
               the
               real
               magnitude
               is
               greater
               than
               the
               apparent
               :
               which
               I
               can
               do
               ,
               only
               by
               comparing
               the
               several
               apparent
               magnitudes
               of
               one
               and
               the
               same
               Object
               ,
               at
               several
               distances
               from
               the
               eye
               .
            
          
           
             
               Athanasius
               .
            
             
               Hear
               you
               ,
               Sir.
               That
               Addition
               you
               make
               of
               one
               degree
               of
               magnitude
               to
               another
               successively
               ,
               till
               you
               attain
               to
               an
               apprehension
               of
               the
               real
               magnitude
               of
               the
               Sun
               ;
               is
               not
               an
               act
               of
               your
               Imagination
               ,
               but
               purely
               of
               your
               Reason
               ,
               which
               finding
               the
               Image
               of
               the
               Suns
               greatnesse
               in
               your
               Phansy
               to
               be
               incomparably
               too
               small
               ,
               to
               answer
               to
               that
               immense
               distance
               that
               you
               understand
               to
               be
               betwixt
               the
               Sun
               and
               your
               eye
               ,
               doth
               ,
               by
               its
               own
               proper
               Faculty
               ,
               supply
               that
               disproportion
               ,
               not
               by
               enlargement
               of
               the
               Image
               ,
               but
               by
               inferring
               ,
               from
               Geometrical
               Maxims
               ,
               that
               a
               visible
               Object
               at
               that
               supposed
               distance
               ,
               though
               it
               seem
               to
               be
               no
               bigger
               than
               a
               Coach-wheel
               ,
               must
               yet
               in
               reality
               be
               by
               vast
               excesses
               greater
               .
               For
               ,
               if
               you
               had
               no
               other
               Conception
               of
               the
               Suns
               Magnitude
               ,
               but
               what
               is
               deduced
               from
               the
               sight
               ;
               how
               could
               it
               ever
               enter
               into
               your
               mind
               ,
               that
               the
               Sun
               is
               really
               so
               much
               larger
               than
               it
               appears
               to
               be
               ?
               Manifest
               ,
               therefore
               ,
               it
               is
               ,
               that
               that
               enlargement
               of
               your
               conception
               of
               the
               Suns
               Magnitude
               ,
               beyond
               that
               of
               its
               apparence
               ,
               is
               an
               act
               of
               your
               Intellect
               ,
               wholly
               
               above
               the
               power
               of
               your
               Imagination
               .
               So
               likewise
               is
               your
               Comparing
               the
               several
               apparent
               magnitudes
               of
               one
               and
               the
               same
               Object
               ,
               at
               several
               degrees
               of
               distance
               .
               Where
               give
               me
               leave
               to
               observe
               to
               you
               ,
               that
               the
               Imagination
               or
               common
               sense
               can
               have
               no
               Idea
               of
               Distance
               ,
               beyond
               one
               or
               two
               hundred
               feet
               :
               as
               is
               evident
               from
               hence
               ,
               that
               the
               Sun
               and
               Moon
               ,
               which
               are
               amongst
               Objects
               of
               the
               greatest
               remotenesse
               from
               the
               eye
               ,
               and
               whose
               Diameters
               are
               to
               their
               Circumference
               ,
               as
               one
               to
               an
               hundred
               ,
               or
               thereabouts
               ,
               seem
               to
               us
               to
               be
               at
               most
               two
               feet
               over
               ;
               though
               Reason
               doth
               assure
               us
               ,
               that
               they
               are
               very
               great
               and
               very
               far
               distant
               .
               And
               nothing
               is
               more
               certain
               ,
               than
               that
               we
               estimate
               the
               magnitude
               of
               a
               thing
               ,
               from
               the
               cognition
               ,
               or
               opinion
               at
               least
               ,
               which
               we
               have
               in
               our
               mind
               of
               the
               Distance
               of
               it
               comparatively
               to
               the
               magnitude
               of
               the
               image
               of
               it
               drawn
               in
               the
               bottom
               of
               the
               Eye
               ,
               and
               not
               absolutely
               by
               the
               magnitude
               of
               that
               image
               ;
               as
               I
               have
               amply
               and
               demonstratively
               declared
               in
               my
               discourse
               of
               the
               
                 Manner
                 of
                 Vision
              
               ,
               and
               as
               
                 Des
                 Cartes
              
               also
               hath
               demonstrated
               ,
               in
               the
               
                 sixt
                 Chapter
              
               of
               his
               Dioptricks
               :
               Both
               which
               I
               am
               sure
               you
               have
               perused
               .
               However
               ,
               because
               it
               conduceth
               somwhat
               to
               our
               present
               argument
               ,
               permit
               me
               to
               give
               you
               this
               evident
               reason
               thereof
               ;
               that
               though
               the
               Image
               of
               an
               Object
               may
               be
               an
               hundred
               times
               greater
               ,
               when
               the
               Object
               is
               very
               neer
               ,
               than
               when
               the
               same
               is
               removed
               to
               a
               distance
               ten
               times
               greater
               :
               yet
               the
               Object
               it self
               doth
               not
               therefore
               appear
               to
               us
               an
               hundred
               times
               greater
               ,
               but
               almost
               equal
               .
               So
               that
               the
               
               Comparation
               of
               Magnitude
               and
               Distance
               ,
               is
               an
               act
               of
               the
               Understanding
               ,
               not
               of
               the
               Imagination
               ,
               as
               you
               presume
               .
            
          
           
             
               Lucretius
               .
            
             
               If
               all
               our
               Cognition
               doth
               proceed
               originally
               from
               our
               Senses
               ,
               as
               all
               men
               concede
               ,
               and
               Aristotle
               affirms
               in
               that
               Maxim
               ,
               
                 Nihil
                 est
                 in
                 intellectu
                 ,
                 quod
                 non
                 prius
                 fuit
                 in
                 sensu
              
               ;
               and
               that
               Intellection
               is
               made
               by
               Analogy
               ,
               by
               Composition
               ,
               Division
               ,
               Ampliation
               ,
               Extenuation
               ,
               and
               the
               like
               waies
               of
               managing
               the
               Species
               or
               Images
               of
               things
               immitted
               into
               the
               Common
               Sense
               ,
               by
               the
               External
               Senses
               :
               Then
               certainly
               can
               we
               have
               no
               knowledge
               of
               any
               thing
               ,
               whereof
               we
               have
               no
               Image
               ;
               and
               consequently
               without
               Imagination
               there
               is
               no
               Intellection
               ,
               so
               that
               in
               fine
               to
               Imagine
               and
               to
               Understand
               a
               thing
               will
               be
               all
               one
               .
            
          
           
             
               Athanasius
               .
            
             
               Your
               Inference
               is
               not
               justifiable
               .
               For
               ,
               the
               Common
               Notions
               ,
               that
               are
               as
               it
               were
               engraven
               on
               our
               Minds
               ,
               and
               that
               are
               not
               derived
               originally
               from
               the
               Observations
               of
               things
               by
               our selves
               ,
               or
               the
               Tradition
               of
               them
               by
               others
               ,
               do
               undeniably
               attest
               the
               contrary
               .
               Nor
               can
               any
               thing
               be
               more
               absurd
               ,
               than
               to
               say
               ,
               that
               all
               those
               Proleptical
               and
               Common
               Notions
               ,
               which
               we
               have
               in
               our
               Mind
               ,
               do
               arise
               only
               from
               impressions
               made
               upon
               the
               Organs
               of
               our
               Senses
               ,
               by
               the
               incurse
               of
               External
               Objects
               ;
               and
               that
               they
               cannot
               consist
               without
               them
               :
               Insomuch
               as
               all
               sensible
               Impressions
               are
               singular
               ,
               but
               those
               Notions
               Universal
               ,
               having
               no
               affinity
               with
               ,
               no
               relation
               unto
               ,
               
               Corporeal
               motions
               or
               impressions
               .
               And
               ,
               if
               you
               think
               the
               contrary
               ,
               pray
               oblige
               me
               so
               far
               ,
               as
               to
               teach
               me
               ,
               what
               kind
               of
               Corporeal
               impression
               that
               may
               be
               ,
               which
               formes
               this
               one
               Common
               Notion
               in
               our
               Mind
               ,
               
                 Quae
                 sunt
                 eadem
                 uni
                 tertio
                 ,
                 sunt
                 eadem
                 interse
                 .
              
               Not
               that
               I
               am
               affraid
               ,
               to
               question
               the
               truth
               of
               even
               your
               Supposition
               ,
               notwithstanding
               the
               generall
               allowance
               of
               that
               Maxim
               of
               the
               Philosopher
               .
               For
               ,
               whoever
               dothwel
               observe
               ,
               how
               far
               our
               Senses
               extend
               themselves
               ,
               and
               what
               that
               is
               ,
               which
               can
               arise
               from
               them
               ,
               in
               order
               to
               our
               Faculty
               of
               Cogitating
               ;
               will
               easily
               be
               brought
               to
               confesse
               ,
               that
               they
               exhibite
               to
               us
               no
               such
               Idea's
               of
               things
               ,
               as
               we
               form
               of
               them
               in
               our
               thoughts
               ,
               and
               that
               in
               those
               Idea's
               we
               form
               ,
               there
               is
               nothing
               ,
               which
               is
               not
               Innate
               and
               Congenial
               to
               our
               Mind
               or
               Faculty
               of
               Cogitating
               ,
               except
               only
               those
               Circumstances
               ,
               which
               relate
               to
               experience
               ,
               or
               whereby
               we
               judge
               ,
               that
               those
               Idea's
               ,
               wehave
               now
               present
               to
               our
               Cogitation
               ,
               may
               be
               conveniently
               referred
               to
               those
               external
               Objects
               ,
               which
               we
               speculate
               .
               Not
               that
               those
               Objects
               have
               immitted
               those
               very
               Idea's
               into
               our
               Mind
               ,
               by
               the
               Organs
               of
               the
               Senses
               ;
               but
               because
               they
               have
               immited
               somwhat
               ,
               which
               hath
               given
               occasion
               to
               the
               Mind
               to
               form
               such
               Idea's
               ,
               by
               its
               own
               Innate
               and
               proper
               Faculty
               ,
               at
               this
               time
               rather
               than
               at
               any
               other
               .
               For
               ,
               nothing
               comes
               to
               the
               Mind
               ,
               from
               External
               Objects
               ,
               by
               the
               mediation
               of
               the
               Senses
               ,
               besides
               certain
               Corporeal
               Impressions
               ;
               and
               yet
               neither
               those
               Impressions
               ,
               nor
               the
               Figures
               resulting
               from
               them
               ,
               are
               such
               as
               we
               conceive
               in
               the
               Mind
               ;
               as
               Des
               
               Cartes
               hath
               amply
               proved
               in
               his
               Dioptricks
               :
               Whence
               it
               follows
               ,
               that
               the
               Idea's
               of
               Motions
               and
               Figures
               are
               innate
               to
               the
               Mind
               ;
               that
               is
               ,
               that
               the
               Mind
               hath
               an
               essential
               power
               to
               form
               them
               :
               for
               ,
               when
               I
               say
               that
               such
               an
               Idea
               is
               in
               the
               Mind
               ,
               I
               intend
               that
               it
               is
               not
               alwaies
               actually
               there
               ,
               but
               Potentially
               ,
               and
               the
               word
               Faculty
               will
               justifie
               that
               manner
               of
               speaking
               .
               I
               add
               moreover
               ,
               that
               no
               Corporeal
               Image
               or
               Species
               ,
               is
               ever
               received
               into
               the
               Mind
               ;
               and
               that
               pure
               Intellection
               ,
               as
               well
               of
               a
               Corporeal
               ,
               as
               an
               Incorporeal
               thing
               ,
               is
               made
               without
               any
               Material
               Species
               or
               Image
               at
               all
               ;
               but
               ,
               as
               for
               Imagination
               ,
               to
               that
               ,
               indeed
               ,
               is
               required
               the
               presence
               of
               some
               Corporeal
               Image
               ,
               to
               which
               the
               Mind
               may
               apply
               it self
               ;
               because
               there
               can
               be
               no
               Imagination
               but
               of
               Corporeal
               things
               ;
               and
               yet
               neverthelesse
               that
               Corporeal
               Image
               doth
               not
               enter
               into
               the
               Mind
               .
               For
               instance
               ,
               the
               Intellect
               or
               Mind
               hath
               no
               material
               Species
               of
               that
               Magnitude
               ,
               which
               it
               understands
               the
               Sun
               to
               be
               of
               :
               but
               comprehends
               the
               same
               to
               be
               in
               the
               Sun
               ,
               by
               its
               own
               proper
               Virtue
               or
               Faculty
               ,
               
                 i.
                 e.
              
               by
               Ratiocination
               .
               Whence
               we
               may
               securely
               conclude
               ,
               that
               the
               Intellect
               ,
               understanding
               a
               thing
               without
               a
               Material
               Image
               ,
               must
               it self
               be
               immaterial
               :
               as
               on
               the
               contrary
               ,
               the
               Imagination
               confesseth
               it self
               to
               be
               Material
               ,
               because
               it
               is
               obliged
               to
               the
               use
               of
               Material
               Images
               .
               Truth
               is
               ,
               the
               Intellect
               also
               makes
               use
               of
               Images
               conceived
               by
               the
               Phansy
               (
               and
               therefore
               they
               are
               called
               Phantasms
               )
               yet
               only
               as
               certain
               Means
               ,
               or
               Degrees
               ,
               that
               progressing
               through
               them
               ,
               it
               may
               at
               length
               attain
               the
               knowledge
               of
               some
               things
               ,
               
               which
               it
               afterward
               perceives
               as
               sequestred
               ,
               and
               in
               a
               manner
               sublimed
               from
               those
               Phantasms
               :
               But
               this
               is
               that
               ,
               which
               doth
               sufficiently
               argue
               its
               being
               Immaterial
               ,
               because
               it
               carrieth
               it self
               beyond
               all
               Images
               material
               ,
               and
               comes
               to
               the
               Science
               of
               some
               things
               ,
               of
               which
               it
               hath
               no
               Phantasms
               .
            
             
               And
               thus
               you
               may
               perceive
               ,
               that
               we
               do
               not
               owe
               all
               our
               Cognition
               to
               our
               Senses
               :
               And
               consequently
               ,
               that
               to
               Understand
               and
               to
               Imagine
               is
               not
               (
               as
               you
               would
               infer
               )
               all
               one
               thing
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               know
               not
               ,
               what
               singular
               Faculty
               you
               may
               have
               ,
               of
               abstracting
               your
               Understanding
               from
               all
               commerce
               with
               the
               Senses
               ,
               in
               its
               negotiation
               for
               knowledge
               ;
               but
               sure
               I
               am
               ,
               that
               the
               most
               learned
               and
               most
               subtile
               among
               the
               Peripateticks
               have
               unanimously
               held
               ,
               that
               all
               our
               Cognition
               is
               made
               by
               the
               working
               of
               our
               Phansy
               ;
               
                 and
                 that
                 the
                 Soul
                 doth
                 not
                 understand
                 ,
                 but
                 by
                 the
                 Speculation
                 of
                 Phantasms
                 .
              
               Nay
               ,
               Pomponatius
               and
               Sir
               
                 K.
                 Digby
              
               (
               both
               which
               flew
               up
               to
               an
               admirable
               sublimity
               in
               their
               Contemplations
               ,
               concerning
               the
               nature
               and
               operations
               of
               the
               Soul
               )
               openly
               professe
               the
               Verity
               of
               that
               Axiome
               ,
               from
               their
               own
               experience
               .
               So
               that
               unlesse
               you
               can
               give
               me
               some
               more
               pregnant
               testimony
               ,
               of
               the
               Intellects
               knowing
               ,
               without
               the
               immediate
               help
               of
               Images
               ,
               pre-admitted
               by
               the
               Senses
               ,
               than
               yet
               you
               have
               done
               :
               you
               must
               pardon
               me
               ,
               if
               I
               believe
               ,
               that
               in
               this
               point
               you
               affect
               to
               be
               paradoxical
               .
            
          
           
             
             
               Athanasius
               .
            
             
               The
               Sum
               of
               what
               I
               have
               said
               ,
               of
               this
               Argument
               ,
               is
               this
               ;
               that
               though
               the
               Intellect
               doth
               come
               to
               understand
               Corporeal
               Natures
               ,
               by
               the
               mediation
               of
               Phantasms
               :
               Yet
               the
               Notions
               ,
               which
               it
               frameth
               it
               to
               self
               of
               them
               ,
               are
               Different
               from
               those
               Phantasms
               ;
               and
               that
               it
               hath
               the
               Knowledge
               of
               some
               things
               ,
               whereof
               the
               Phansy
               can
               have
               no
               Images
               .
               And
               for
               Confirmation
               hereof
               ,
               since
               you
               seem
               to
               desire
               it
               ,
               I
               shall
               offer
               you
               this
               one
               Argument
               more
               .
            
             
               All
               the
               particular
               Knowledges
               ,
               that
               man
               hath
               ,
               or
               can
               have
               ,
               concerning
               finite
               and
               compleat
               Entities
               (
               except
               only
               the
               Notion
               of
               Being
               )
               are
               only
               certain
               Comparisons
               or
               Respects
               between
               particular
               things
               :
               But
               of
               Respect
               ,
               there
               can
               be
               no
               Image
               or
               representation
               at
               all
               ,
               in
               the
               Phansy
               :
               and
               therefore
               our
               Knowledge
               is
               without
               Images
               .
            
             
               The
               truth
               of
               the
               Major
               proposition
               is
               evident
               from
               hence
               ;
               that
               of
               all
               the
               particular
               Notions
               we
               have
               (
               except
               that
               of
               Being
               )
               there
               is
               no
               one
               ,
               which
               doth
               belong
               to
               some
               one
               of
               the
               Ten
               Praedicaments
               ;
               all
               which
               are
               so
               manifestly
               Respective
               ,
               that
               no
               man
               doubteth
               them
               to
               be
               so
               .
               In
               particular
               ,
               Substance
               hath
               a
               respect
               to
               
                 Being
                 ;
                 Quantity
              
               doth
               consist
               in
               a
               respect
               unto
               
                 Parts
                 ;
                 Quality
              
               hath
               a
               respect
               unto
               that
               Subject
               ,
               which
               is
               denominated
               from
               it
               ;
               Action
               and
               Passion
               result
               from
               the
               Union
               of
               Quality
               and
               
                 Substance
                 ;
                 Relation
              
               denoteth
               the
               respect
               betwixt
               the
               Relatum
               and
               
                 Correlatum
                 ;
                 Ubi
              
               &
               Quando
               ,
               or
               Where
               &
               When
               ,
               arise
               from
               
               substance
               considered
               with
               the
               circumstances
               of
               Place
               and
               
                 Time
                 ;
                 Situation
              
               is
               from
               the
               respect
               of
               Parts
               ,
               to
               the
               
                 Whole
                 ;
                 Habit
              
               is
               a
               respect
               to
               the
               Substance
               wherein
               it
               is
               ,
               as
               being
               the
               propriety
               ,
               by
               which
               it
               is
               well
               or
               ill
               ,
               conveniently
               or
               inconveniently
               affected
               ,
               in
               regard
               of
               its
               own
               Nature
               .
               Forasmuch
               ,
               therefore
               ,
               as
               all
               the
               Ten
               Predica
               -
               ;
               ments
               do
               consist
               only
               in
               diversity
               of
               Respects
               ,
               and
               that
               each
               one
               of
               all
               the
               particular
               Notions
               which
               man
               is
               capable
               of
               ,
               in
               this
               life
               ,
               doth
               naturally
               fall
               under
               the
               comprehension
               of
               some
               one
               of
               those
               Predicaments
               :
               What
               Consequence
               can
               be
               more
               genuine
               ,
               more
               manifest
               ,
               than
               this
               ,
               that
               all
               our
               Cognition
               is
               drawn
               from
               Comparisons
               or
               Respects
               .
            
             
               For
               the
               Minor
               ;
               if
               you
               question
               the
               verity
               thereof
               ,
               pray
               ,
               exercise
               your
               mind
               in
               seriously
               reviewing
               all
               things
               that
               have
               been
               derived
               from
               the
               Senses
               ,
               and
               see
               if
               you
               can
               find
               among
               them
               any
               such
               thing
               as
               what
               we
               call
               a
               Respect
               .
               It
               hath
               neither
               Figure
               ,
               nor
               Colour
               ,
               nor
               Sound
               ,
               nor
               Odour
               ,
               nor
               Tast
               :
               and
               so
               cannot
               possibly
               be
               represented
               to
               the
               Sense
               ,
               nor
               Imagination
               .
               And
               ,
               if
               you
               cannot
               either
               meet
               with
               any
               Image
               of
               Respect
               ,
               or
               frame
               one
               in
               your
               Imagination
               ;
               nor
               deny
               that
               all
               the
               Negotiation
               of
               the
               Intellect
               is
               in
               and
               by
               Respects
               :
               I
               hope
               ,
               you
               will
               have
               little
               cause
               left
               for
               your
               suspicion
               ,
               that
               I
               affect
               to
               be
               Paradoxical
               ,
               in
               that
               I
               affirm
               ,
               that
               the
               Notions
               of
               things
               in
               the
               understanding
               ,
               are
               extreamly
               different
               from
               whatsoever
               is
               immitted
               into
               the
               Mind
               by
               the
               mediation
               of
               the
               Senses
               ;
               and
               so
               ,
               that
               the
               Intellect
               hath
               a
               knowledge
               of
               some
               
               things
               ,
               whereof
               the
               Imagination
               can
               have
               no
               Phantasms
               .
            
          
           
             
               Lucretius
               .
            
             
               But
               ,
               all
               this
               while
               ,
               you
               give
               me
               no
               Criterion
               ,
               or
               certain
               Rule
               ,
               by
               which
               I
               may
               be
               able
               to
               discern
               betwixt
               meer
               Imagination
               ,
               and
               pure
               Intellection
               ,
               within
               my self
               ;
               so
               as
               to
               know
               when
               I
               apprehend
               a
               thing
               by
               my
               Common
               Sense
               or
               Imaginative
               Faculty
               alone
               ,
               and
               when
               by
               my
               Intellect
               alone
               ,
               and
               without
               the
               immediate
               concurrence
               of
               my
               Imagination
               .
               Pray
               ,
               therefore
               ,
               assist
               your
               alleaged
               argument
               ,
               by
               prescribing
               me
               some
               such
               infallible
               Note
               of
               Distinction
               :
               And
               then
               perhaps
               ,
               I
               shall
               submit
               to
               your
               opinion
               .
            
          
           
             
               Athanasius
               .
            
             
               In
               simple
               Imagination
               ,
               the
               Mind
               doth
               alwaies
               apply
               it self
               to
               the
               Image
               of
               the
               thing
               speculated
               ;
               and
               in
               pure
               Intellection
               ,
               it
               quitteth
               the
               Image
               ,
               and
               converteth
               it self
               upon
               it Self
               :
               The
               former
               act
               being
               still
               accompanied
               with
               some
               labour
               ,
               and
               contention
               of
               the
               Mind
               ;
               the
               latter
               free
               ,
               easie
               ,
               and
               instantaneous
               .
               As
               in
               this
               Example
               .
               When
               I
               think
               upon
               a
               Triangle
               ,
               I
               do
               not
               only
               instantly
               conceive
               it
               to
               be
               a
               Figure
               comprehended
               in
               three
               lines
               ,
               but
               I
               also
               behold
               those
               three
               lines
               ,
               with
               the
               eye
               of
               my
               Mind
               ,
               as
               if
               they
               were
               really
               present
               ;
               and
               this
               is
               that
               I
               call
               Imagination
               .
               But
               ,
               when
               I
               think
               of
               a
               Chiliogon
               ,
               or
               Figure
               with
               a
               thousand
               Angles
               ;
               albeit
               I
               as
               well
               understand
               ,
               that
               the
               same
               is
               a
               Figure
               consisting
               a
               thousand
               sides
               ,
               as
               I
               
               do
               a
               Triangle
               to
               be
               one
               of
               only
               three
               sides
               :
               Yet
               I
               cannot
               as
               well
               imagine
               all
               those
               thousand
               sides
               ,
               or
               behold
               them
               distinctly
               and
               at
               once
               ,
               with
               the
               eye
               of
               my
               Mind
               ,
               as
               if
               they
               were
               really
               present
               ;
               for
               ,
               though
               then
               ,
               because
               of
               my
               custom
               of
               alwaies
               imagining
               somthing
               ,
               I
               have
               some
               certain
               Figure
               confusedly
               represented
               to
               me
               ;
               yet
               that
               that
               is
               not
               the
               representation
               of
               a
               Chiliogon
               ,
               is
               manifest
               from
               hence
               ,
               that
               it
               is
               no
               whit
               different
               from
               that
               ,
               which
               I
               should
               represent
               to
               my self
               ,
               in
               case
               I
               thought
               upon
               a
               Myriogon
               ,
               or
               any
               other
               Figure
               with
               more
               sides
               :
               nor
               doth
               it
               help
               me
               at
               all
               to
               the
               knowing
               of
               those
               proprieties
               ,
               by
               which
               a
               Chiliogon
               differs
               from
               other
               Polygon
               Figures
               .
               And
               ,
               if
               the
               question
               be
               of
               only
               a
               Pentagon
               ,
               I
               can
               understand
               the
               nature
               of
               that
               Figure
               (
               as
               of
               a
               Chiliogon
               )
               without
               the
               help
               of
               my
               Imagination
               ;
               and
               I
               can
               also
               imagine
               the
               same
               ,
               by
               applying
               the
               acies
               of
               my
               Mind
               ,
               to
               the
               five
               sides
               thereof
               ,
               and
               to
               the
               Area
               contained
               in
               them
               :
               But
               ,
               here
               ,
               I
               plainly
               perceive
               ,
               that
               to
               imagine
               thus
               ,
               there
               is
               required
               a
               certain
               peculiar
               strife
               ,
               or
               Contention
               of
               my
               Mind
               ,
               such
               as
               I
               use
               not
               in
               the
               meer
               understanding
               of
               that
               Figure
               ,
               or
               any
               other
               Polygon
               ;
               which
               new
               
                 Contention
                 and
                 Labour
              
               of
               my
               Mind
               doth
               clearly
               shew
               the
               Difference
               betwixt
               Imagination
               and
               pure
               Intellection
               :
               And
               this
               is
               the
               best
               Note
               or
               Character
               of
               Distinction
               ,
               I
               can
               in
               the
               present
               think
               upon
               to
               give
               you
               .
               But
               ,
               it
               requireth
               strict
               and
               profound
               Meditation
               to
               observe
               it
               ;
               and
               therefore
               let
               me
               desire
               you
               to
               consider
               what
               I
               have
               said
               of
               this
               Difference
               betwixt
               Imagining
               and
               Understanding
               ,
               to
               morrow
               
               morning
               ,
               in
               your
               bed
               ,
               when
               your
               Spirits
               are
               clear
               and
               active
               ,
               your
               Faculties
               vigorous
               ,
               and
               your
               Mind
               quiet
               and
               serene
               .
            
          
           
             
               Isodicastes
               .
            
             
               You
               say
               very
               wel
               ,
               Sir
               ▪
               For
               ,
               notwithstanding
               you
               have
               argued
               with
               singular
               subtility
               ,
               in
               defence
               of
               this
               Distinction
               ;
               yet
               ,
               untill
               a
               man
               shall
               find
               his
               own
               Experience
               give
               light
               and
               Confirmation
               to
               your
               Reasons
               ,
               the
               thing
               will
               remain
               involved
               in
               much
               obscurity
               .
               And
               ,
               therefore
               ,
               since
               frequent
               and
               calm
               Meditation
               is
               so
               necessary
               ,
               to
               the
               habituating
               our
               Mind
               to
               speculate
               abstractedly
               ,
               without
               material
               Phantasms
               ,
               and
               to
               know
               when
               it
               doth
               so
               :
               Lucretius
               and
               I
               ,
               will
               take
               some
               time
               ,
               to
               meditate
               as
               seriously
               and
               profoundly
               ,
               as
               we
               can
               ,
               upon
               this
               Nicety
               ,
               before
               we
               decalre
               our
               final
               determination
               therupon
               ;
               and
               in
               the
               mean
               time
               leave
               it
               
                 tanquam
                 Problema
                 utrinque
                 disputatum
              
               ,
               as
               a
               Problem
               well
               disputed
               on
               both
               sides
               ,
               but
               not
               fully
               decided
               by
               either
               .
               And
               so
               ,
               if
               you
               please
               ,
               you
               are
               at
               liberty
               to
               proceed
               to
               some
               new
               Argument
               of
               the
               Souls
               Immateriality
               .
            
          
           
             
               Athanasius
               .
            
             
               The
               Second
               Branch
               of
               the
               Method
               I
               proposed
               ,
               ariseth
               (
               as
               you
               may
               remember
               )
               from
               that
               kind
               of
               Operation
               in
               the
               Soul
               ,
               whereby
               the
               Intellect
               ,
               
                 Reflecting
                 upon
                 it self
              
               ,
               doth
               become
               its
               own
               Object
               ,
               and
               so
               understand
               it self
               ,
               and
               its
               own
               Functions
               ,
               and
               know
               it self
               to
               be
               an
               Intellect
               ,
               or
               thinking
               and
               discerning
               Nature
               .
               If
               therefore
               we
               well
               consider
               these
               Reflex
               Acts
               of
               the
               
               Understanding
               ;
               we
               can
               no
               longer
               doubt
               its
               being
               Immaterial
               .
               That
               the
               Intellect
               doth
               thus
               reflect
               upon
               its
               self
               ,
               and
               discern
               its
               own
               knowledge
               ,
               needs
               no
               other
               testimony
               but
               that
               of
               a
               mans
               own
               Experience
               ;
               it
               being
               impossible
               for
               any
               person
               living
               not
               to
               know
               ,
               that
               he
               knows
               what
               he
               knows
               ,
               as
               is
               implied
               in
               that
               common
               Proverb
               ,
               
                 I
                 very
                 well
                 know
                 what
                 I
                 know
                 .
              
               And
               ,
               that
               this
               Operation
               is
               far
               above
               the
               power
               of
               whatsoever
               is
               Material
               ,
               deriveth
               its
               evidence
               from
               hence
               ;
               that
               every
               Material
               thing
               or
               Agent
               is
               so
               strictly
               obliged
               to
               some
               certain
               place
               ,
               either
               permanently
               or
               successively
               ,
               as
               that
               it
               cannot
               move
               toward
               it self
               ,
               but
               if
               moved
               at
               all
               ,
               is
               moved
               toward
               some
               thing
               divers
               from
               it self
               .
               Which
               truly
               is
               the
               Reason
               of
               that
               Canon
               Law
               in
               Nature
               ,
               that
               
                 Nothing
                 can
                 act
                 upon
                 it self
              
               .
               For
               ,
               however
               one
               and
               the
               same
               thing
               may
               somtimes
               seem
               to
               act
               upon
               it self
               ;
               yet
               really
               it
               is
               only
               one
               part
               of
               that
               thing
               act's
               upon
               another
               part
               of
               the
               same
               thing
               :
               As
               when
               one
               of
               a
               mans
               hands
               striketh
               against
               the
               other
               ,
               or
               the
               end
               of
               one
               finger
               against
               the
               palm
               of
               the
               hand
               ,
               but
               the
               end
               of
               the
               same
               finger
               cannot
               strike
               upon
               it self
               .
               And
               hence
               comes
               it
               ,
               that
               the
               Sight
               cannot
               see
               it self
               ,
               nor
               the
               Hearing
               hear
               it self
               ,
               nor
               the
               Imagination
               perceive
               that
               it
               doth
               imagine
               ,
               nor
               any
               Corporeal
               Faculty
               whatever
               perceive
               its
               own
               Functions
               .
               We
               know
               ,
               indeed
               ,
               when
               and
               what
               we
               see
               ,
               or
               hear
               ,
               or
               imagine
               ,
               &c.
               but
               that
               Knowledge
               is
               the
               sole
               and
               proper
               effect
               of
               that
               Power
               or
               Faculty
               within
               us
               ,
               which
               being
               Superior
               to
               all
               Sense
               and
               Imagination
               ,
               and
               so
               comprehending
               all
               
               their
               activity
               in
               its
               own
               ,
               doth
               perceive
               them
               ,
               their
               Objects
               and
               Operations
               ,
               judge
               of
               them
               ,
               and
               reflect
               upon
               both
               those
               judgements
               ,
               and
               it self
               that
               frames
               them
               .
               And
               the
               Reason
               ,
               why
               the
               Imagination
               cannot
               perceive
               it self
               ,
               or
               its
               own
               actions
               ,
               is
               because
               the
               Act
               of
               the
               Phansy
               tendeth
               only
               to
               the
               Image
               of
               the
               thing
               imagined
               ,
               not
               to
               the
               perception
               of
               that
               Image
               ;
               for
               ,
               of
               a
               Perception
               there
               can
               be
               no
               Image
               .
               It
               being
               then
               most
               certain
               ,
               that
               the
               Intellect
               doth
               familiarly
               reflect
               upon
               it self
               ,
               and
               understand
               its
               own
               Intelligence
               ;
               and
               as
               certain
               ,
               that
               such
               a
               power
               doth
               transcend
               the
               capacity
               of
               any
               thing
               inseparably
               immersed
               in
               Matter
               ,
               and
               confined
               to
               the
               conditions
               of
               Matter
               :
               I
               cannot
               see
               how
               it
               is
               possible
               for
               you
               to
               avoid
               or
               decline
               the
               necessity
               of
               the
               Consequence
               ,
               
                 viz
                 ,
                 That
                 the
                 Intellect
                 is
                 a
                 Faculty
                 Immaterial
                 .
              
               And
               here
               I
               dare
               you
               ,
               Lucretius
               ,
               or
               the
               subtilest
               Epicurean
               in
               the
               World
               ,
               to
               try
               the
               strength
               of
               your
               Philosophy
               ,
               upon
               this
               Argument
               ;
               for
               to
               me
               ,
               I
               professe
               ,
               it
               seems
               not
               much
               inferior
               to
               a
               Demonstration
               .
            
          
           
             
               Lucretius
               .
            
             
               Why
               Sir
               ,
               do
               you
               conceive
               ,
               that
               what
               you
               affirm
               of
               the
               impossibility
               of
               internal
               Reflection
               ,
               in
               any
               but
               an
               Immaterial
               Agent
               ,
               is
               of
               Universal
               truth
               ?
            
          
           
             
               Athanasius
               .
            
             
               Seriously
               I
               do
               ,
               and
               upon
               the
               Authority
               of
               that
               Reason
               ,
               I
               now
               alleaged
               ,
               I
               think
               it
               justifiable
               to
               persevere
               in
               that
               perswasion
               ,
               untill
               your self
               ,
               
               or
               some
               other
               person
               shall
               offer
               me
               an
               Instance
               ,
               wherein
               that
               General
               position
               doth
               admit
               of
               an
               Exception
               .
            
          
           
             
               Lucretius
               .
            
             
               What
               think
               you
               ,
               then
               ,
               of
               sundry
               admirable
               actions
               of
               some
               Brute
               Animals
               ,
               which
               seem
               to
               implie
               
                 Dubitation
                 ,
                 Resolution
                 ,
                 Invention
              
               ,
               and
               the
               like
               effects
               of
               a
               discoursive
               and
               self-knowing
               Principle
               within
               them
               ?
               For
               example
               ,
               when
               you
               observe
               a
               Dogg
               in
               hunting
               to
               cast
               about
               ,
               trie
               the
               ground
               ,
               stand
               still
               ,
               run
               somtimes
               forward
               ,
               somtimes
               turn
               aside
               ,
               and
               then
               on
               a
               suddain
               change
               his
               course
               and
               return
               back
               ;
               will
               you
               not
               allow
               this
               to
               arise
               from
               a
               kind
               of
               Examination
               of
               the
               actions
               of
               his
               Sense
               ?
               And
               doth
               not
               that
               Examination
               import
               a
               Reflection
               of
               the
               discerning
               Faculty
               both
               upon
               it self
               ,
               and
               its
               action
               of
               discerning
               ?
            
          
           
             
               Athanasius
               .
            
             
               Alas
               ,
               Lucretius
               ,
               this
               is
               so
               light
               an
               Objection
               ,
               that
               I
               cannot
               but
               wonder
               ,
               that
               it
               should
               retard
               your
               assent
               to
               a
               position
               of
               so
               much
               weight
               ,
               as
               that
               ,
               
                 that
                 no
                 Material
                 thing
                 can
                 act
                 upon
                 it self
              
               ;
               especially
               since
               you
               have
               read
               the
               excellent
               discourses
               of
               
                 Monsieur
                 Des
                 Cartes
              
               ,
               and
               
                 Sir
                 K.
                 Digby
              
               ;
               wherein
               they
               have
               so
               clearly
               solved
               all
               the
               most
               seemingly
               rational
               actions
               of
               Beasts
               ,
               by
               sensible
               motions
               and
               corporeal
               principles
               .
               However
               ,
               that
               you
               may
               no
               longer
               be
               deluded
               ,
               in
               conceiving
               ,
               that
               the
               suddain
               stopping
               ,
               turning
               aside
               ,
               returning
               ,
               &c.
               of
               a
               Dogg
               ,
               doth
               argue
               this
               eminent
               
               Reflection
               of
               a
               Faculty
               upon
               it self
               ,
               which
               I
               attribute
               to
               a
               Man
               ,
               as
               the
               propriety
               of
               his
               Intellect
               ;
               be
               pleased
               to
               know
               ,
               that
               the
               most
               it
               doth
               import
               ,
               is
               only
               Reminiscence
               in
               the
               Dogg
               ,
               by
               reason
               of
               some
               new
               Species
               in
               his
               Phansy
               ,
               accidentally
               intercurrent
               ,
               and
               diverting
               him
               from
               the
               pursuit
               of
               that
               other
               ,
               which
               immediately
               before
               possessing
               ,
               and
               as
               it
               were
               beating
               upon
               his
               Phansy
               ,
               had
               engaged
               him
               to
               a
               different
               course
               :
               For
               ,
               as
               often
               as
               the
               Species
               that
               move
               and
               affect
               his
               Sense
               ,
               and
               so
               his
               Imagination
               ,
               are
               changed
               ,
               so
               often
               doth
               he
               change
               his
               course
               and
               vary
               his
               pursuit
               .
               And
               certainly
               nothing
               comes
               nearer
               to
               a
               manifest
               absurdity
               ,
               than
               to
               suppose
               ,
               that
               a
               Dogg
               can
               ,
               as
               it
               were
               ,
               say
               within
               himself
               ,
               
                 I
                 imagine
                 that
                 I
                 do
                 imagine
                 ;
                 or
                 I
                 perceive
                 that
                 I
                 am
                 a
                 perceiving
                 essence
                 ,
              
               and
               the
               like
               ;
               which
               is
               an
               action
               of
               such
               singular
               eminence
               above
               all
               what
               we
               observe
               to
               proceed
               from
               Doggs
               ,
               or
               any
               the
               most
               docible
               and
               cunning
               Beasts
               in
               nature
               ,
               that
               it
               ought
               not
               to
               be
               imputed
               to
               any
               thing
               below
               an
               
                 Immaterial
                 and
                 self-Cognoscent
                 Being
              
               ,
               such
               as
               the
               Reasonable
               Soul
               of
               Man
               is
               .
            
             
               And
               it
               was
               upon
               this
               essential
               prerogative
               of
               the
               Human
               Soul
               ,
               that
               
                 Des
                 Cartes
              
               seemeth
               to
               have
               reflected
               ,
               when
               under
               the
               terme
               Cogitation
               ,
               he
               understood
               all
               things
               that
               are
               done
               in
               us
               ,
               
                 cum
                 Conscientia
              
               ,
               with
               knowledge
               that
               we
               do
               them
               ;
               so
               as
               that
               not
               only
               to
               understand
               ,
               to
               wil
               ,
               to
               imagine
               ;
               but
               also
               to
               have
               the
               sense
               of
               a
               thing
               ,
               is
               the
               same
               as
               to
               Cogitate
               ,
               or
               Think
               .
               
                 For
                 (
                 saith
                 he
                 )
                 if
                 I
                 argue
                 thus
                 with
                 my self
                 ,
                 I
                 see
                 ,
                 or
                 I
                 walk
                 ;
                 therefore
                 I
                 am
                 ;
                 and
                 understand
                 this
                 only
                 of
                 
                 that
                 Vision
                 ,
                 or
                 walking
                 ,
                 which
                 is
                 performed
                 by
                 the
                 help
                 of
                 my
                 body
                 ,
                 then
                 the
                 Conclusion
                 is
                 not
                 absolutely
                 certain
                 ,
                 because
                 it
                 often
                 happens
                 that
                 in
                 my
                 sleep
                 ,
                 I
                 dream
                 that
                 I
                 see
                 ,
                 and
                 walk
                 ,
                 when
                 in
                 truth
                 I
                 do
                 neither
                 :
                 But
                 ,
                 if
                 I
                 understand
                 it
                 of
                 my
                 Perception
                 ,
                 or
                 Conscience
                 of
                 my
                 seeing
                 or
                 walking
                 ,
                 with
                 reference
                 only
                 to
                 my
                 Mind
                 ,
                 which
                 alone
                 doth
                 perceive
                 or
                 think
                 ,
                 that
                 it
                 doth
                 see
                 or
                 walk
                 ;
                 then
                 the
                 Conclusion
                 is
                 most
                 certain
                 ,
                 because
                 it
                 is
                 of
                 the
                 nature
                 of
                 my
                 Mind
                 to
                 be
                 Conscious
                 of
                 its
                 own
                 actions
                 .
              
               Which
               Description
               of
               Thinking
               ,
               I
               the
               rather
               commemorate
               ,
               because
               I
               have
               observed
               many
               to
               quarrel
               at
               it
               ,
               as
               incompetent
               and
               somwhat
               extravagant
               ;
               not
               comprehending
               the
               Authors
               principal
               Ground
               ,
               the
               constant
               Reflection
               of
               the
               Mind
               upon
               its
               own
               Operations
               .
            
          
           
             
               Lucretius
               .
            
             
               So
               that
               I
               perceive
               ,
               you
               wholly
               exclude
               all
               Animals
               (
               except
               Man
               )
               from
               being
               conscious
               of
               their
               own
               actions
               :
               But
               with
               how
               much
               reason
               ;
               I
               shall
               beseech
               Isodicastes
               here
               to
               judge
               ,
               who
               cannot
               but
               frequently
               have
               remarked
               the
               contrary
               ,
               nothing
               being
               more
               common
               ,
               then
               to
               see
               a
               setting
               Dog
               to
               come
               creeping
               and
               trembling
               with
               fear
               and
               shame
               to
               his
               Master
               ,
               when
               either
               through
               too
               much
               speed
               in
               hunting
               ,
               or
               the
               aversenesse
               of
               the
               wind
               carrying
               away
               the
               scent
               from
               him
               ,
               he
               hath
               chanced
               to
               spring
               the
               Partridges
               ,
               which
               he
               ought
               to
               have
               set
               :
               And
               on
               the
               other
               side
               ,
               when
               he
               hath
               made
               a
               fair
               Set
               ,
               and
               the
               game
               is
               taken
               ,
               you
               shall
               have
               him
               leap
               and
               exsult
               
               for
               joy
               ,
               and
               run
               confidently
               to
               his
               Master
               for
               his
               reward
               .
               And
               what
               can
               his
               fear
               and
               shame
               be
               referred
               unto
               ,
               but
               his
               being
               conscious
               that
               he
               hath
               committed
               a
               fault
               ,
               and
               so
               deserves
               to
               be
               beaten
               for
               it
               ?
               or
               his
               exultation
               in
               his
               own
               cunning
               ,
               but
               to
               his
               being
               conscious
               that
               he
               hath
               done
               well
               ,
               and
               so
               ought
               to
               be
               encouraged
               and
               recompensed
               with
               some
               share
               of
               the
               Prey
               ?
            
          
           
             
               Athanasius
               .
            
             
               I
               thought
               I
               had
               prevented
               your
               recourse
               to
               all
               Objections
               taken
               from
               the
               actions
               of
               Brute
               Animals
               ,
               that
               carry
               a
               semblance
               of
               Reason
               in
               them
               ;
               by
               remitting
               you
               to
               your
               remembrance
               of
               what
               you
               have
               read
               in
               the
               satisfactory
               Discourses
               of
               
                 Des
                 Cartes
              
               ,
               and
               
                 Sir
                 K.
                 Digby
              
               concerning
               them
               :
               but
               seeing
               you
               will
               not
               acquiesce
               in
               that
               reference
               ,
               let
               me
               tell
               you
               briefly
               ,
               that
               what
               you
               now
               urge
               of
               a
               Dogs
               owning
               his
               faults
               ,
               and
               exultation
               in
               his
               own
               skill
               and
               cunning
               ,
               is
               not
               sufficient
               to
               entitle
               him
               to
               that
               transcendent
               capacity
               of
               acting
               with
               Knowledge
               ,
               and
               Reflection
               ,
               which
               I
               affirm
               to
               be
               the
               propriety
               of
               Mans
               informing
               Principle
               within
               him
               .
               For
               ,
               the
               Dog
               having
               been
               used
               to
               be
               beaten
               ,
               as
               often
               as
               he
               springs
               the
               game
               ;
               no
               sooner
               see
               's
               the
               Birds
               upon
               their
               wings
               ,
               but
               instantly
               the
               image
               of
               the
               smart
               he
               hath
               formerly
               suffered
               from
               his
               Master
               ,
               upon
               the
               like
               occasion
               ,
               recurrs
               to
               his
               Phansy
               ,
               and
               affecteth
               him
               with
               fear
               :
               As
               on
               the
               other
               side
               ,
               the
               sight
               of
               the
               birds
               in
               the
               Net
               ,
               brings
               afresh
               into
               his
               memory
               the
               Image
               of
               that
               pleasure
               ,
               wherewith
               his
               Sense
               was
               affected
               ,
               in
               eating
               the
               heads
               
               of
               the
               Partridge
               ,
               and
               strongly
               possessing
               his
               Imagination
               ,
               causeth
               that
               passion
               of
               joy
               in
               him
               ,
               which
               betrayeth
               it self
               by
               his
               leaping
               and
               skipping
               .
               For
               ,
               in
               the
               Phansy
               of
               Beasts
               there
               is
               alwaies
               a
               conjunction
               of
               the
               Image
               of
               that
               particular
               good
               or
               harm
               they
               have
               formerly
               received
               from
               such
               or
               such
               things
               ,
               with
               the
               Images
               of
               the
               things
               themselves
               :
               which
               is
               ,
               indeed
               ,
               the
               cause
               of
               all
               those
               so
               much
               admired
               effects
               ,
               called
               Sympathies
               and
               Antipathies
               ,
               amongst
               Animals
               of
               different
               kinds
               ,
               as
               I
               have
               more
               particularly
               declared
               in
               my
               Physiology
               ,
               where
               I
               treated
               of
               the
               
                 Manifestation
                 of
                 Occult
                 Qualities
              
               .
               And
               this
               reason
               may
               serve
               to
               solve
               what
               you
               object
               ,
               concerning
               Beasts
               being
               Conscious
               when
               they
               have
               pleased
               ,
               or
               displeased
               their
               Masters
               ;
               without
               entrenchment
               upon
               the
               Prerogative
               of
               Man
               ,
               whereby
               he
               is
               capable
               of
               acting
               with
               knowledge
               ,
               and
               reflecting
               upon
               that
               knowledge
               ,
               as
               part
               and
               the
               principall
               part
               of
               his
               Essence
               .
               But
               ,
               since
               you
               have
               appealed
               to
               the
               judgement
               of
               Isodicastes
               ,
               I
               humbly
               expect
               his
               Verdict
               .
            
          
           
             
               Isodicastes
               .
            
             
               That
               many
               Brute
               Animals
               ,
               especially
               such
               as
               are
               made
               tame
               and
               domestick
               ,
               and
               frequently
               conversant
               with
               men
               ,
               are
               conscious
               of
               their
               faults
               ;
               daily
               experience
               doth
               testifie
               :
               But
               ,
               that
               they
               are
               therefore
               animated
               with
               a
               Soul
               capable
               of
               knowing
               it self
               ,
               and
               its
               actions
               ,
               by
               reflecting
               upon
               it self
               :
               seems
               to
               me
               to
               be
               altogether
               inconsequent
               ;
               because
               ,
               as
               Athanasius
               hath
               explained
               the
               reason
               and
               manner
               of
               that
               particular
               action
               
               in
               them
               ,
               it
               doth
               import
               no
               more
               than
               what
               belongs
               to
               a
               meer
               Sensitive
               Soul.
               So
               that
               ,
               Lucretius
               ,
               unlesse
               you
               can
               impugne
               his
               Argument
               now
               alleadged
               ,
               for
               proof
               of
               the
               Immateriality
               of
               the
               Human
               intellect
               by
               some
               more
               important
               Objection
               ;
               I
               should
               be
               unjust
               not
               to
               allow
               it
               to
               be
               strongly
               perswasive
               .
            
          
           
             
               Athanasius
               .
            
             
               Being
               free
               ,
               then
               ,
               from
               any
               impediment
               of
               further
               Contradiction
               to
               this
               Argument
               of
               the
               Intellect's
               being
               an
               Immaterial
               Faculty
               ,
               from
               its
               Reflex
               acts
               ;
               I
               come
               now
               to
               the
               Third
               sort
               of
               its
               Operations
               ,
               which
               testifie
               the
               same
               ,
               viz.
               those
               
                 whereby
                 we
                 do
                 not
                 only
                 form
                 to
                 our selves
                 Universals
                 ,
                 or
                 Universal
                 Notions
                 ,
                 but
                 also
                 understand
                 the
                 reason
                 of
                 Universality
                 it self
                 .
              
            
             
               In
               Universal
               Notions
               we
               are
               to
               observe
               Two
               considerables
               ;
               (
               1.
               )
               their
               Abstraction
               ;
               (
               2.
               )
               their
               Universality
               :
               And
               either
               of
               these
               Conditions
               is
               alone
               sufficient
               to
               inforce
               a
               perswasion
               of
               the
               Immateriality
               of
               that
               Faculty
               ,
               the
               Intellect
               ,
               which
               doth
               so
               apprehend
               them
               .
            
             
               For
               ,
               as
               to
               the
               First
               ;
               it
               being
               evidently
               impossible
               ,
               that
               any
               Corporeal
               thing
               should
               be
               exempted
               from
               all
               Material
               conditions
               ,
               and
               differences
               of
               singularity
               ,
               as
               Magnitude
               ,
               Figure
               ,
               Colour
               ,
               Time
               ,
               Place
               ,
               &c.
               and
               undeniably
               certain
               ,
               that
               the
               Understanding
               hath
               a
               power
               to
               devest
               them
               of
               all
               and
               every
               one
               of
               those
               conditions
               ,
               and
               circumstances
               ,
               and
               to
               speculate
               them
               in
               that
               abstracted
               state
               ,
               devoid
               of
               all
               particularities
               ;
               it
               followeth
               of
               pure
               necessity
               ,
               that
               the
               Understanding
               ,
               
               which
               hath
               this
               power
               so
               to
               abstract
               them
               ,
               must
               it self
               be
               exempt
               from
               all
               matter
               ,
               and
               of
               a
               Condition
               more
               eminent
               ,
               than
               to
               be
               confined
               to
               material
               Conditions
               .
            
             
               And
               ,
               as
               to
               the
               Other
               ,
               viz.
               their
               Universality
               ;
               this
               addeth
               to
               their
               abstraction
               one
               admirable
               particularity
               more
               ,
               which
               is
               ,
               that
               they
               abstract
               in
               such
               sort
               ,
               as
               to
               expresse
               at
               the
               same
               time
               the
               very
               thing
               ,
               they
               abstract
               from
               .
               Which
               is
               not
               a
               little
               wonderful
               ;
               since
               it
               is
               not
               easie
               to
               conceive
               ,
               that
               the
               same
               thing
               should
               be
               ,
               and
               not
               be
               ,
               in
               one
               and
               the
               same
               Notion
               .
               And
               yet
               if
               we
               seriously
               reflect
               upon
               what
               we
               mean
               ,
               when
               we
               say
               thus
               ,
               
                 Every
                 man
                 hath
                 two
                 hands
              
               ;
               we
               shall
               soon
               perceive
               ,
               that
               we
               therein
               expresse
               nothing
               ,
               whereby
               one
               individual
               man
               is
               distinguished
               from
               another
               :
               though
               that
               very
               word
               Every
               ,
               doth
               import
               that
               every
               single
               person
               is
               distinct
               from
               another
               ;
               so
               that
               here
               is
               (
               as
               
                 Sir
                 K.
                 Digby
              
               most
               wittily
               saith
               )
               
                 Particularity
                 it self
                 expressed
                 in
                 Common
              
               .
               Now
               ,
               this
               being
               impossible
               to
               be
               done
               ,
               in
               any
               Corporeal
               representation
               whatsoever
               ,
               it
               is
               a
               necessary
               consequence
               ,
               that
               the
               Intellect
               ,
               which
               hath
               this
               singular
               propriety
               of
               thus
               comprehending
               and
               expressing
               Universals
               ,
               is
               it self
               Incorporeal
               .
            
             
               Now
               ,
               if
               you
               should
               require
               of
               me
               to
               declare
               ,
               how
               the
               Understanding
               doth
               frame
               to
               it self
               Universals
               ,
               when
               there
               are
               no
               such
               things
               in
               Nature
               ;
               I
               shall
               explain
               the
               Manner
               of
               that
               transcendent
               Operation
               to
               be
               thus
               .
               When
               we
               Cogitate
               or
               think
               upon
               Individuals
               ,
               that
               have
               resemblance
               each
               to
               other
               ;
               we
               accommodate
               one
               and
               the
               same
               Idea
               to
               all
               particulars
               comprehended
               
               under
               that
               one
               General
               notion
               :
               and
               so
               using
               to
               impose
               one
               and
               the
               same
               name
               upon
               all
               the
               things
               represented
               by
               that
               Common
               Idea
               ,
               that
               name
               becomes
               Universal
               .
               Thus
               ,
               when
               we
               see
               two
               stones
               ,
               and
               apply
               our
               Mind
               to
               consider
               ,
               not
               their
               Nature
               ,
               but
               only
               that
               they
               are
               Two
               ;
               we
               form
               to
               our selves
               an
               Idea
               of
               that
               Number
               ,
               which
               we
               call
               a
               Binary
               ,
               or
               Two
               :
               And
               afterward
               ,
               when
               we
               see
               two
               Birds
               ,
               or
               two
               Trees
               ,
               and
               consider
               not
               their
               Nature
               ,
               but
               only
               that
               they
               are
               two
               ;
               we
               repeat
               the
               same
               Idea
               we
               had
               before
               ,
               which
               comes
               thereby
               to
               be
               Universal
               ,
               and
               we
               call
               this
               number
               by
               the
               same
               Universal
               name
               .
               After
               the
               same
               manner
               ,
               when
               we
               behold
               a
               Figure
               comprehended
               in
               Three
               lines
               ,
               we
               form
               in
               our
               Mind
               a
               certain
               Idea
               thereof
               ,
               which
               we
               call
               the
               Idea
               of
               a
               Triangle
               ;
               and
               we
               afterward
               alwaies
               use
               the
               same
               Idea
               ,
               as
               an
               Universal
               one
               ,
               to
               represent
               to
               us
               all
               other
               Figures
               consisting
               of
               three
               lines
               .
               Again
               ,
               when
               we
               perceive
               ,
               that
               among
               Triangles
               there
               are
               some
               ,
               which
               have
               one
               right
               angle
               ,
               and
               others
               which
               have
               not
               ;
               we
               form
               in
               our selves
               the
               Universal
               Idea
               of
               a
               rectangle
               Triangle
               ,
               which
               in
               relation
               to
               the
               former
               Idea
               ,
               as
               more
               General
               ,
               we
               call
               a
               Species
               :
               And
               that
               rectitude
               of
               the
               Angle
               ,
               is
               the
               Universal
               Difference
               ,
               by
               which
               all
               rectangle
               Triangles
               are
               distinguished
               from
               others
               .
               Further
               ,
               that
               in
               all
               such
               Triangles
               ,
               the
               Basis
               is
               in
               power
               equal
               to
               the
               powers
               of
               the
               sides
               ;
               this
               is
               a
               Propriety
               competent
               to
               all
               such
               ,
               and
               only
               to
               such
               Triangles
               .
               And
               lastly
               ,
               if
               we
               suppose
               that
               some
               of
               these
               Triangles
               are
               moved
               ,
               and
               others
               not
               ;
               this
               will
               be
               in
               them
               
               an
               Universal
               Accident
               .
               And
               after
               this
               Manner
               doth
               the
               Understanding
               frame
               those
               Five
               Universals
               ,
               
                 Genus
                 ,
                 Species
                 ,
                 Difference
                 ,
                 Propriety
                 ,
              
               and
               Accident
               :
               which
               really
               are
               but
               so
               many
               several
               Modes
               ,
               or
               Manners
               of
               our
               Cogitating
               ,
               or
               Thinking
               ;
               and
               having
               no
               existence
               in
               Nature
               ,
               but
               only
               in
               Mans
               Understanding
               ,
               do
               bear
               pregnant
               testimony
               of
               its
               being
               Immaterial
               .
            
          
           
             
               Lucretius
               .
            
             
               Here
               you
               say
               ,
               it
               is
               undeniably
               certain
               ,
               that
               the
               Understanding
               hath
               a
               power
               to
               abstract
               things
               from
               all
               conditions
               of
               Matter
               ,
               and
               all
               Particularities
               ;
               when
               for
               my
               part
               ,
               I
               professe
               ,
               I
               can
               find
               no
               such
               power
               in
               my self
               .
               For
               ,
               after
               many
               the
               most
               serious
               essayes
               I
               could
               make
               ,
               I
               could
               never
               yet
               conceive
               an
               Universal
               ,
               but
               there
               doth
               alwaies
               occur
               to
               my
               Mind
               somwhat
               of
               Particularity
               ,
               and
               that
               under
               some
               certain
               Magnitude
               ,
               Figure
               ,
               Colour
               ,
               and
               the
               like
               adjuncts
               of
               Body
               .
               So
               that
               it
               seems
               ,
               either
               I
               have
               not
               an
               Understanding
               as
               Active
               and
               Comprehensive
               ,
               as
               other
               men
               have
               :
               or
               else
               those
               Unbodied
               and
               Universal
               Notions
               ;
               of
               which
               you
               and
               other
               Philosophers
               talke
               so
               solemnly
               ,
               are
               meer
               Chimera's
               ,
               invented
               by
               curious
               and
               wanton
               Wits
               ,
               to
               amuse
               such
               vulgar
               heads
               ,
               as
               mine
               is
               .
            
          
           
             
               Athanasius
               .
            
             
               You
               cannot
               be
               ignorant
               of
               that
               power
               in
               your self
               ,
               as
               you
               pretend
               ,
               Lucretius
               .
               For
               ,
               though
               your
               Mind
               is
               not
               capable
               of
               devesting
               Objects
               of
               their
               particular
               Magnitude
               ,
               Figure
               ,
               Colour
               ,
               and
               the
               other
               concomitants
               of
               Matter
               ,
               altogether
               ,
               and
               
               at
               once
               :
               yet
               it
               can
               easily
               doe
               it
               
                 successively
                 ,
                 or
                 one
                 after
                 another
              
               ;
               and
               that
               is
               sufficient
               to
               attest
               and
               manifest
               ,
               that
               the
               Intellect
               hath
               this
               power
               of
               Abstracting
               ,
               and
               forming
               Universals
               ;
               as
               I
               have
               explained
               .
            
          
           
             
               Lucretius
               .
            
             
               I
               have
               read
               a
               certain
               book
               ,
               written
               by
               one
               
                 Hieronymus
                 Rorarius
              
               ,
               a
               learned
               Prelate
               ,
               conteining
               a
               collection
               of
               all
               Arguments
               commonly
               urged
               to
               prove
               ,
               that
               many
               Brute
               Animals
               have
               the
               use
               of
               Reason
               not
               only
               aswell
               as
               ,
               but
               in
               a
               greater
               proportion
               than
               Man
               himself
               hath
               :
               and
               among
               the
               rest
               He
               affirmes
               ,
               that
               they
               also
               frame
               Universals
               ,
               as
               in
               particular
               the
               species
               of
               Man
               ,
               according
               to
               which
               as
               often
               as
               they
               see
               a
               two-legged
               and
               erect
               Animal
               ,
               they
               take
               it
               to
               be
               a
               Man
               ,
               and
               not
               a
               Lion
               ,
               or
               Horse
               ,
               or
               the
               like
               :
               And
               if
               so
               ,
               what
               becomes
               of
               this
               Prerogative
               of
               the
               Human
               Intellect
               ,
               you
               so
               much
               depend
               upon
               ,
               for
               testimony
               of
               its
               Incorporiety
               ?
            
          
           
             
               Athanasius
               .
            
             
               If
               this
               were
               true
               ,
               yet
               doubtless
               Brutes
               can
               have
               no
               knowledg
               of
               the
               Universality
               of
               that
               Species
               ,
               or
               universal
               Nature
               of
               Man
               ,
               viz.
               Humanity
               ,
               as
               abstracted
               from
               every
               degree
               of
               singularity
               .
               But
               ,
               we
               have
               no
               reason
               to
               grant
               the
               Supposition
               ;
               for
               ,
               as
               Brutes
               doe
               not
               apprehend
               things
               abstracted
               ,
               but
               concrete
               ,
               as
               not
               Colour
               ,
               but
               a
               body
               coloured
               ,
               not
               a
               sapour
               ,
               but
               a
               body
               sapid
               ,
               &c
               :
               so
               ought
               we
               to
               conceive
               ,
               that
               there
               is
               nothing
               else
               in
               a
               Dog
               (
               for
               instance
               )
               but
               only
               the
               Memory
               of
               singulars
               ,
               
               or
               of
               those
               single
               men
               ,
               whom
               he
               hath
               seen
               ,
               and
               taken
               notice
               of
               ;
               and
               when
               he
               meets
               a
               man
               ,
               whom
               he
               hath
               not
               seen
               afore
               ,
               his
               phansy
               instantly
               presents
               him
               the
               image
               of
               some
               one
               he
               hath
               seen
               afore
               ,
               and
               so
               he
               takes
               him
               to
               be
               a
               man.
               Nor
               can
               you
               recurr
               to
               that
               vulgar
               subterfuge
               ,
               that
               we
               are
               not
               so
               well
               acquainted
               with
               the
               nature
               of
               Beasts
               ,
               as
               to
               understand
               what
               is
               done
               in
               the
               secret
               cells
               of
               their
               brains
               ,
               and
               after
               what
               manner
               they
               apprehend
               objects
               :
               seeing
               it
               is
               not
               difficult
               for
               us
               ,
               to
               inferr
               as
               much
               ,
               from
               their
               operations
               or
               external
               actings
               .
               For
               ,
               in
               case
               they
               could
               aspire
               to
               so
               much
               perfection
               ,
               as
               to
               frame
               Universal
               Notions
               of
               things
               ,
               as
               we
               doe
               ,
               and
               reason
               upon
               them
               ,
               as
               we
               doe
               ;
               it
               were
               not
               to
               be
               doubted
               ,
               but
               it
               would
               come
               into
               their
               minds
               ,
               to
               enquire
               into
               the
               acts
               of
               their
               progenitors
               ,
               what
               they
               knew
               before
               them
               ;
               how
               they
               might
               signify
               to
               others
               at
               distance
               ,
               what
               themselves
               have
               thought
               and
               done
               ;
               and
               how
               they
               might
               devolve
               memorials
               to
               their
               posterity
               .
               They
               would
               likewise
               attempt
               to
               frame
               Arts
               usefull
               in
               their
               lives
               ,
               and
               doe
               many
               noble
               actions
               ;
               of
               which
               it
               is
               impossible
               they
               should
               have
               the
               least
               hint
               or
               notice
               .
               For
               as
               much
               ,
               therefore
               ,
               as
               no
               age
               can
               give
               us
               an
               Example
               of
               any
               such
               action
               done
               by
               any
               Beast
               whatever
               ;
               we
               may
               safely
               conclude
               ,
               that
               they
               have
               no
               notion
               of
               Universals
               ,
               as
               Rorarius
               and
               you
               from
               him
               seem
               to
               suppose
               .
               So
               that
               this
               prerogative
               of
               Mans
               Understanding
               in
               framing
               Universals
               ,
               remains
               entire
               and
               untoucht
               :
               and
               while
               it
               doth
               so
               ,
               I
               need
               not
               fear
               the
               stability
               of
               what
               I
               have
               founded
               thereupon
               ,
               viz
               that
               the.
               
               Human
               Intellect
               is
               Incorporeall
               .
               And
               therefore
               ,
               if
               you
               have
               no
               more
               to
               object
               against
               this
               my
               reason
               ;
               I
               doubt
               not
               but
               Isodicastes
               will
               give
               his
               vote
               on
               my
               side
               .
            
          
           
             
               Idosicastes
               .
            
             
               I
               should
               ,
               be
               grossly
               partial
               ,
               Athanasius
               ,
               if
               I
               did
               not
               confess
               ,
               that
               you
               have
               foiled
               your
               adversary
               at
               this
               weapon
               :
               yet
               I
               am
               sure
               Lucretius
               is
               so
               candid
               an
               Antagonist
               ,
               as
               to
               account
               it
               no
               dishonour
               to
               be
               overcome
               by
               Truth
               ;
               and
               I
               presume
               He
               doth
               contend
               ,
               only
               to
               make
               your
               conquest
               the
               more
               absolute
               .
            
          
           
             
               Athanasius
               .
            
             
               To
               these
               few
               Reasons
               of
               the
               Immateriality
               of
               the
               Human
               Soul
               ,
               desumed
               from
               the
               excellency
               of
               her
               operations
               ,
               I
               might
               here
               add
               a
               multitude
               of
               others
               ,
               of
               the
               same
               extraction
               and
               equivalent
               force
               ,
               as
               in
               particular
               ,
               that
               
                 of
                 the
                 existence
                 of
                 Corporeal
                 natures
                 in
                 the
                 Soul
                 ,
                 by
                 the
                 power
                 of
                 apprehension
                 ;
                 that
                 of
                 her
                 drawing
                 from
                 multitude
                 to
                 unity
                 ,
                 her
                 apprehension
                 of
                 Negations
                 and
                 Privations
                 ;
                 her
                 conteining
                 of
                 Contraries
                 without
                 opposition
                 ;
                 her
                 capacity
                 to
                 move
                 ,
                 without
                 being
                 moved
                 herself
                 ;
                 the
                 incompossibility
                 of
                 opposite
                 propositions
                 in
                 the
                 understanding
              
               ;
               and
               sundry
               others
               :
               the
               least
               whereof
               is
               of
               evidence
               and
               vigour
               sufficient
               to
               carry
               the
               cause
               against
               all
               those
               Enemies
               to
               her
               Immortality
               ,
               who
               would
               degrade
               her
               from
               the
               divine
               dignity
               of
               her
               nature
               ,
               to
               an
               equality
               with
               the
               souls
               of
               Beasts
               ,
               that
               are
               but
               certain
               dispositions
               of
               Matter
               ,
               and
               so
               obnoxious
               to
               dissolution
               upon
               change
               of
               the
               same
               by
               contrary
               agents
               .
               But
               ,
               considering
               that
               the
               certainty
               of
               truth
               ought
               to
               be
               estimated
               
               rather
               by
               the
               weight
               than
               number
               of
               testimonies
               ;
               and
               that
               the
               discourses
               I
               have
               already
               framed
               concerning
               some
               of
               the
               Soul
               's
               proper
               operations
               ,
               are
               clear
               enough
               to
               give
               light
               to
               any
               judicious
               and
               well
               disposed
               person
               ,
               how
               to
               inferr
               the
               like
               conclusion
               from
               those
               other
               of
               her
               operations
               ,
               which
               I
               have
               not
               insisted
               upon
               :
               I
               shall
               now
               withdraw
               my
               owne
               and
               your
               thoughts
               from
               her
               operations
               ,
               and
               convert
               them
               ,
               for
               onely
               a
               few
               minutes
               upon
               her
               Objects
               ,
               that
               so
               we
               may
               examine
               whether
               they
               be
               such
               ,
               as
               that
               it
               is
               possible
               for
               them
               to
               fall
               under
               the
               apprehension
               of
               any
               ,
               but
               a
               faculty
               superior
               to
               Materiality
               .
            
             
               Concerning
               the
               Objects
               ,
               therefore
               ,
               of
               the
               Understanding
               ,
               they
               are
               all
               things
               in
               the
               Universe
               ,
               and
               so
               not
               only
               Corporeal
               and
               sensible
               natures
               ,
               but
               Incorporeals
               also
               ,
               and
               such
               as
               are
               many
               spheres
               above
               the
               utmost
               capacity
               of
               the
               Sense
               .
               That
               Corporeals
               belong
               to
               the
               Cognisance
               of
               the
               Intellect
               ,
               I
               think
               no
               man
               will
               dispute
               :
               and
               that
               this
               knowledge
               doth
               prove
               it
               to
               be
               incorporeal
               ,
               is
               manifest
               from
               hence
               ,
               that
               it
               knowes
               the
               formal
               reason
               of
               Body
               ,
               or
               Corporiety
               it self
               ,
               and
               that
               it
               doth
               consist
               in
               extensibility
               :
               which
               it
               could
               no
               more
               doe
               ,
               unless
               it self
               were
               above
               Corporiety
               ,
               than
               a
               man
               could
               see
               the
               amplitude
               of
               the
               sea
               if
               he
               were
               immersed
               into
               the
               bottom
               of
               it
               .
               Nay
               I
               might
               hence
               deduce
               it
               to
               be
               Inorganical
               ;
               insomuch
               as
               it
               knowes
               not
               only
               corporeal
               organs
               ,
               but
               comprehends
               also
               the
               very
               reason
               and
               forme
               of
               an
               Organ
               .
               For
               ,
               since
               an
               Organ
               is
               alwayes
               somewhat
               intermediate
               betwixt
               the
               Faculty
               and
               the
               Object
               ,
               or
               thing
               for
               the
               perception
               
               of
               which
               it
               was
               made
               ;
               and
               therefore
               cannot
               act
               upon
               it self
               ,
               or
               be
               that
               thing
               on
               which
               the
               Faculty
               worketh
               by
               an
               Organ
               :
               The
               Intellect
               could
               no
               more
               be
               exercised
               in
               knowing
               an
               Organ
               ,
               or
               the
               reason
               of
               it
               ,
               if
               it self
               were
               an
               Organ
               ,
               or
               Faculty
               Organical
               ,
               than
               one
               Instrument
               ,
               or
               tool
               of
               an
               Artist
               can
               imploy
               it self
               upon
               another
               Instrument
               ,
               or
               serve
               to
               that
               end
               ,
               for
               which
               it
               was
               framed
               ,
               without
               the
               help
               of
               the
               Artist
               .
            
          
           
             
               Lucretius
               .
            
             
               You
               say
               here
               ,
               Athanasius
               ,
               that
               no
               man
               doubteth
               of
               the
               knowledge
               of
               Corporeal
               Natures
               ,
               by
               the
               Understanding
               ;
               when
               you
               cannot
               but
               remember
               that
               Pyrrho
               and
               
                 Sextus
                 Empiricus
              
               have
               many
               Disciples
               in
               the
               World
               ,
               who
               renounce
               all
               Knowledge
               whatesover
               ,
               unlesse
               it
               be
               that
               of
               their
               own
               invincible
               ignorance
               :
               And
               for
               my
               own
               part
               ,
               though
               I
               shall
               not
               go
               so
               high
               ,
               as
               to
               say
               ,
               we
               know
               nothing
               at
               all
               ;
               yet
               sure
               ,
               I
               am
               ,
               we
               do
               not
               know
               the
               intimate
               Nature
               of
               so
               much
               as
               the
               smallest
               Plant
               that
               grows
               upon
               the
               ground
               .
               And
               if
               so
               ,
               I
               cannot
               see
               how
               you
               will
               avoid
               the
               blame
               of
               begging
               the
               Question
               .
            
          
           
             
               Athanasius
               .
            
             
               How
               dangerous
               a
               Doctrine
               that
               of
               the
               Scepticks
               is
               ,
               as
               to
               the
               regulation
               of
               our
               Minds
               ,
               in
               all
               the
               Actions
               and
               Occurences
               of
               our
               lives
               ,
               by
               certain
               setled
               Judgements
               in
               the
               Understanding
               ,
               drawn
               from
               Philosophical
               Maxims
               ,
               and
               confirmed
               by
               experience
               ;
               I
               have
               professedly
               declaclared
               else
               where
               ,
               and
               therefore
               shall
               not
               now
               
               repeat
               .
               But
               ,
               as
               to
               your
               Objection
               ,
               
                 that
                 we
                 do
                 not
                 know
                 the
                 intimate
                 Natures
                 of
                 even
                 Corporeal
                 things
                 ;
                 I
                 answer
                 ,
              
               that
               though
               there
               be
               nothing
               in
               the
               World
               ,
               to
               which
               the
               capacity
               of
               mans
               Understanding
               is
               not
               extensible
               ,
               yet
               there
               are
               sundry
               things
               ,
               which
               by
               reason
               of
               many
               impediments
               ,
               it
               doth
               not
               actually
               know
               .
               But
               is
               this
               ,
               think
               you
               ,
               to
               be
               charged
               upon
               a
               defect
               in
               the
               Understanding
               ;
               or
               upon
               the
               obscurity
               of
               the
               things
               themselves
               ?
               Do
               you
               but
               find
               a
               Cause
               ,
               that
               may
               reveal
               these
               things
               ,
               and
               as
               it
               were
               draw
               them
               out
               of
               that
               obscurity
               ,
               wherein
               they
               are
               so
               deeply
               involved
               ;
               and
               the
               Intellect
               ,
               I
               will
               undertake
               ,
               shall
               soon
               discern
               and
               know
               them
               to
               the
               full
               .
               The
               Eye
               doth
               not
               perceive
               what
               is
               at
               the
               Centre
               of
               the
               Earth
               ;
               will
               you
               therefore
               conclude
               an
               absolute
               incapacity
               therein
               ,
               of
               perceiving
               what
               is
               there
               concealed
               ,
               in
               case
               there
               were
               some
               Cause
               found
               out
               ,
               which
               should
               unlock
               the
               bowels
               of
               the
               Earth
               ,
               and
               lay
               open
               whatever
               is
               therein
               contain'd
               ?
               I
               believe
               you
               wil
               be
               more
               advised
               ;
               considering
               that
               the
               drawing
               of
               a
               Curtain
               betwixt
               a
               visible
               Object
               and
               the
               sight
               ,
               doth
               not
               diminish
               the
               power
               of
               the
               sight
               ,
               but
               only
               render
               the
               Object
               inconspicuous
               .
               However
               ,
               therefore
               ,
               our
               Reason
               be
               not
               so
               perspicacious
               ,
               as
               to
               transfix
               the
               Essences
               of
               things
               ,
               and
               discern
               what
               is
               the
               intimate
               Nature
               of
               Objects
               ;
               yet
               by
               ratiocination
               we
               advance
               so
               far
               toward
               it
               ,
               as
               to
               know
               ,
               that
               besides
               all
               those
               qualities
               ,
               and
               accidents
               ,
               which
               are
               obvious
               to
               the
               Sense
               ,
               and
               to
               the
               imagination
               ,
               there
               is
               yet
               somwhat
               more
               remaining
               ,
               which
               is
               not
               obvious
               to
               either
               the
               Sense
               ,
               or
               Imagination
               .
               
               And
               to
               understand
               thus
               much
               ,
               is
               enough
               to
               exalt
               the
               Understanding
               many
               degrees
               above
               all
               Sense
               and
               Imagination
               ;
               and
               consequently
               above
               all
               Corporeal
               Conditions
               .
               Whereunto
               I
               shall
               add
               ,
               that
               there
               is
               no
               Corporeal
               Faculty
               ,
               but
               is
               confined
               to
               the
               perception
               of
               only
               some
               one
               certain
               Genus
               of
               things
               ;
               as
               in
               particular
               ,
               the
               Sight
               to
               Visibles
               ,
               the
               Hearing
               to
               Sounds
               ,
               &c.
               and
               though
               the
               Imagination
               seems
               to
               be
               extended
               to
               very
               many
               kinds
               ;
               yet
               all
               those
               are
               contained
               under
               the
               Classis
               of
               Sensibles
               ;
               and
               thence
               it
               comes
               ,
               that
               all
               Animals
               ,
               which
               are
               endowed
               only
               with
               Phantasy
               ,
               are
               addicted
               to
               only
               Sensibles
               ,
               no
               one
               affecting
               the
               Knowledge
               of
               any
               thing
               which
               falleth
               not
               under
               the
               Sense
               .
               But
               the
               Intellect
               alone
               is
               that
               ,
               which
               hath
               for
               its
               Object
               ,
               
                 omne
                 verum
              
               ,
               and
               (
               as
               the
               Schools
               speak
               )
               
                 Ens
                 ut
                 Ens
              
               ,
               every
               Being
               in
               the
               Universe
               ;
               and
               therefore
               hath
               no
               mixture
               of
               matter
               ,
               but
               is
               wholly
               free
               from
               it
               ,
               and
               Incorporeal
               .
               A
               truth
               so
               clearly
               revealed
               by
               the
               Light
               of
               Nature
               ,
               that
               Anaxagoras
               said
               ,
               and
               Aristotle
               subscribed
               ,
               
                 Esse
                 Intellectum
                 necessariò
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Immistum
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 quoniam
                 intelligit
                 universa
              
               .
            
             
               And
               as
               for
               Incorporeals
               ,
               that
               they
               likewise
               are
               within
               the
               Orb
               of
               the
               Intellects
               activity
               ;
               and
               do
               not
               escape
               the
               apprehension
               of
               this
               unbounded
               and
               Universal
               Capacity
               ;
               needs
               no
               other
               proof
               ,
               besides
               that
               of
               our
               own
               sublime
               speculations
               concerning
               the
               Nature
               of
               God
               ,
               of
               Intelligences
               ,
               of
               Angels
               ,
               of
               the
               Human
               Soul
               ,
               and
               whatever
               else
               belongs
               to
               the
               Science
               of
               Metaphysicks
               ▪
               
               which
               teacheth
               us
               to
               abstract
               from
               all
               Matter
               and
               Quantity
               .
               Nor
               doth
               the
               Understanding
               rest
               in
               the
               investigation
               of
               all
               substances
               immaterial
               ,
               but
               flieth
               out
               of
               Trismegistus's
               Circle
               ,
               and
               breaks
               through
               the
               battlements
               of
               the
               World
               into
               the
               
                 Extra-mundan
                 Spaces
              
               ,
               and
               there
               finds
               the
               notion
               of
               a
               certain
               Being
               ,
               which
               belongs
               not
               to
               the
               Categorie
               either
               of
               Substances
               ,
               or
               Accidents
               ,
               but
               is
               independent
               even
               upon
               God
               himself
               :
               and
               that
               is
               Space
               ,
               and
               to
               this
               it
               gives
               Imaginary
               Dimensions
               .
               Nay
               ,
               I
               presume
               it
               will
               not
               be
               accounted
               paradoxical
               in
               me
               to
               affirm
               ,
               that
               Immaterial
               Objects
               are
               most
               genuine
               and
               natural
               to
               the
               Understanding
               ;
               especially
               since
               
                 Des
                 Cartes
              
               hath
               irrefutably
               demonstrated
               ,
               that
               the
               Knowledge
               we
               have
               of
               the
               existence
               of
               the
               Supreme
               Being
               ,
               and
               of
               our
               own
               Souls
               ,
               is
               not
               only
               Proleptical
               and
               Innate
               in
               the
               Mind
               of
               man
               ,
               but
               also
               more
               certain
               ,
               clear
               ,
               and
               distinct
               ,
               than
               the
               Knowledge
               of
               any
               Corporeal
               Nature
               whatever
               :
               according
               to
               that
               Canon
               of
               
                 Thom.
                 Aquinas
              
               and
               most
               of
               the
               School-men
               ,
               
                 Nullares
                 ,
                 qualiscunque
                 est
                 ,
                 intelligi
                 potest
                 ,
                 nisi
                 Deus
                 intelligatur
                 priùs
                 .
              
               However
               ,
               this
               is
               most
               indubitable
               ,
               that
               the
               principal
               and
               most
               congenial
               Motives
               or
               incitements
               of
               the
               Soul
               ,
               are
               abstracted
               Considerations
               ;
               as
               hope
               of
               what
               is
               to
               come
               ,
               of
               Eternity
               ,
               Memory
               of
               what
               is
               past
               ,
               Virtue
               ,
               Honour
               ,
               and
               the
               like
               ,
               which
               arise
               not
               from
               material
               principles
               ,
               and
               have
               no
               commerce
               with
               Elementary
               compositions
               .
               Now
               ,
               if
               the
               Understanding
               were
               not
               it self
               purely
               Immaterial
               ,
               it
               would
               be
               absolutely
               impossible
               for
               it
               ever
               so
               much
               as
               to
               suspect
               ,
               much
               lesse
               to
               know
               
               assuredly
               ,
               that
               there
               were
               any
               such
               things
               as
               Incorporeals
               in
               the
               Universe
               :
               The
               Reason
               being
               obvious
               from
               that
               rule
               of
               
                 Aristotle
                 ,
                 juxtim
                 apparens
                 prohibet
                 alienum
                 .
              
               For
               ,
               as
               the
               eye
               when
               discoloured
               with
               a
               yellow
               humour
               in
               the
               jaundice
               ,
               can
               see
               no
               Object
               ,
               but
               it
               appears
               tincted
               with
               the
               same
               colour
               :
               So
               could
               not
               the
               Intellect
               perceive
               any
               other
               but
               Corporeal
               Natures
               ,
               if
               it self
               were
               not
               only
               perfused
               with
               ,
               but
               wholly
               and
               intirely
               immersed
               into
               ,
               Corporiety
               ;
               so
               that
               of
               necessity
               it
               must
               be
               Incorporeal
               .
            
          
           
             
               Lucretius
               .
            
             
               Me
               thinks
               now
               ,
               you
               might
               with
               equal
               reason
               inferr
               the
               quite
               Contrary
               ,
               viz.
               that
               the
               Intellect
               could
               not
               have
               any
               perception
               of
               Corporeal
               Natures
               ,
               if
               ▪
               it self
               were
               not
               likewise
               Corporeal
               ;
               there
               being
               required
               some
               kind
               of
               proportion
               and
               compossibility
               betwixt
               the
               Faculty
               percipient
               ,
               and
               the
               Object
               perceptible
               ,
               as
               is
               exemplified
               in
               each
               of
               the
               Senses
               :
               which
               is
               the
               sole
               reason
               of
               their
               opinion
               ,
               who
               contend
               ,
               that
               the
               Sensitive
               part
               of
               the
               Soul
               is
               Material
               .
            
          
           
             
               Athanasius
               .
            
             
               I
               positively
               deny
               that
               ,
               Lucretius
               .
               For
               ,
               since
               the
               Order
               or
               Degree
               of
               Incorporeal
               is
               superior
               to
               that
               of
               Corporeal
               ;
               thence
               it
               follows
               ,
               that
               by
               virtue
               of
               that
               its
               superiority
               or
               excellency
               ,
               it
               possesseth
               all
               the
               perfections
               of
               the
               inferior
               ,
               and
               that
               in
               a
               more
               eminent
               manner
               .
               So
               that
               as
               the
               degree
               Animal
               ,
               being
               nobler
               than
               the
               degree
               meerly
               Vegetable
               ,
               doth
               in
               a
               more
               excellent
               proportion
               
               and
               manner
               ,
               comprehend
               Vegetation
               ,
               or
               Nutrition
               ,
               Accretion
               ,
               and
               Generation
               ,
               which
               are
               the
               functions
               of
               the
               Vegetable
               :
               In
               like
               manner
               ,
               doth
               the
               degree
               Spiritual
               or
               Incorporeal
               ,
               being
               more
               noble
               and
               perfect
               than
               the
               meer
               Animal
               ,
               and
               Corporeal
               ,
               comprehend
               cognition
               Corporeal
               ,
               or
               Sensation
               and
               Imagination
               ,
               which
               are
               the
               functions
               proper
               to
               the
               degree
               Animal
               .
               And
               thus
               you
               see
               ,
               that
               my
               inference
               of
               the
               Intellect's
               capacity
               to
               know
               Incorporeal
               essences
               ,
               from
               its
               own
               being
               a
               Spiritual
               Faculty
               ,
               is
               genuine
               and
               orderly
               :
               but
               yours
               ,
               of
               its
               being
               Corporeal
               from
               its
               capacity
               to
               know
               Corporeals
               ,
               is
               false
               and
               preposterous
               .
            
          
           
             
               Lucretius
               .
            
             
               But
               may
               not
               I
               lawfully
               object
               ,
               that
               we
               do
               not
               conceive
               God
               ,
               or
               Angells
               ,
               or
               Intelligences
               ,
               as
               Immaterial
               Substances
               ;
               when
               we
               find
               in
               our selves
               ,
               that
               the
               mind
               doth
               alwaies
               speculate
               the
               Divine
               Essence
               it self
               under
               some
               Species
               of
               a
               Body
               ,
               and
               though
               not
               of
               a
               Human
               Body
               (
               which
               yet
               is
               most
               usual
               )
               yet
               of
               an
               aereal
               ,
               or
               ethereal
               one
               ,
               or
               somwhat
               more
               fine
               and
               subtile
               ,
               if
               any
               such
               there
               be
               ?
            
          
           
             
               Athanasius
               .
            
             
               You
               may
               make
               this
               Objection
               ,
               there
               is
               no
               doubt
               ;
               but
               it
               will
               not
               be
               sufficient
               to
               prevail
               against
               what
               I
               have
               urged
               ,
               concerning
               the
               Intellect's
               extensibility
               even
               to
               God
               and
               other
               Intellectual
               essences
               .
               For
               the
               understanding
               ,
               though
               it
               make
               use
               of
               those
               Phantasms
               ,
               that
               
               are
               proper
               to
               the
               Imagination
               ,
               as
               the
               means
               or
               degrees
               ,
               by
               which
               it
               mounteth
               it self
               up
               to
               a
               sublimity
               above
               all
               Corporeal
               species
               ;
               doth
               yet
               ,
               by
               ratiocination
               ,
               at
               length
               attain
               to
               that
               height
               ,
               as
               to
               be
               ascertained
               ;
               that
               ,
               beside
               all
               body
               of
               whatsoever
               thinness
               purity
               and
               subtility
               ,
               there
               is
               moreover
               a
               certain
               supereminent
               substance
               ,
               which
               hath
               nothing
               of
               Corporiety
               in
               it
               .
               The
               Intellect
               ,
               I
               confess
               ,
               doth
               not
               
                 positively
                 or
                 intuitively
              
               (
               as
               they
               say
               )
               know
               this
               Substance
               :
               but
               ,
               since
               this
               is
               its
               condition
               ,
               while
               immersed
               in
               a
               body
               ,
               which
               doth
               as
               it
               were
               infect
               it
               with
               corporeal
               representations
               or
               Phantasms
               ,
               and
               eclipse
               its
               power
               of
               Intuition
               ;
               it
               is
               abundantly
               sufficient
               to
               our
               Conclusion
               ,
               that
               even
               in
               this
               mortal
               body
               it
               doth
               retein
               and
               conserve
               its
               incorporeal
               nature
               ,
               that
               it
               doth
               understand
               that
               substance
               Negatively
               or
               Abstractively
               .
               For
               ,
               this
               investigation
               or
               search
               after
               God
               ,
               and
               our
               concluding
               him
               (
               out
               of
               the
               force
               of
               contradiction
               ,
               or
               by
               way
               of
               Negation
               )
               to
               be
               Eternal
               ,
               Infinite
               ,
               Omnipotent
               ,
               Omniscient
               ,
               Immutable
               ,
               with
               all
               other
               perfections
               imaginable
               essential
               to
               his
               nature
               ;
               doth
               clearly
               demonstrate
               ,
               that
               though
               the
               Intellect
               be
               obliged
               to
               make
               use
               of
               Corporeal
               images
               ,
               in
               order
               to
               its
               knowledge
               ;
               yet
               it
               is
               not
               obliged
               to
               acquiesce
               in
               them
               ,
               so
               as
               to
               enquire
               no
               further
               ,
               but
               hath
               such
               a
               liberty
               and
               energy
               ,
               as
               tht
               it
               doth
               ratiocinate
               beyond
               them
               ,
               and
               conclude
               ,
               that
               there
               is
               somewhat
               else
               in
               being
               ,
               which
               cannot
               be
               represented
               by
               any
               Corporeal
               Image
               or
               species
               ;
               and
               which
               though
               it
               cannot
               understand
               what
               it
               is
               in
               the
               fullness
               of
               its
               nature
               ,
               
               yet
               is
               it
               certain
               
                 that
                 such
                 a
                 nature
                 there
                 is
              
               ;
               and
               more
               than
               that
               ,
               is
               not
               required
               to
               justify
               my
               Assertion
               .
               You
               may
               remember
               ,
               how
               Aristotle
               and
               other
               great
               Philosophers
               asserted
               the
               existence
               of
               
                 Caelestial
                 Intelligences
                 ,
                 Abstracted
                 Movers
                 ,
                 and
                 Immaterial
                 Substances
              
               ;
               not
               that
               they
               could
               see
               them
               ,
               with
               the
               eye
               of
               the
               body
               ,
               or
               frame
               any
               Idea's
               of
               them
               in
               their
               Imagination
               :
               but
               that
               by
               profound
               reasoning
               ,
               from
               the
               magnitude
               ,
               forme
               ,
               situation
               ,
               motion
               and
               duration
               of
               the
               Celestial
               bodies
               ,
               they
               came
               to
               understand
               ,
               that
               in
               nature
               there
               could
               not
               but
               be
               such
               Abstracted
               and
               Immaterial
               Movers
               ,
               which
               governed
               and
               continually
               regulated
               those
               vast
               and
               glorious
               Orbs
               ,
               in
               their
               Admirable
               and
               well
               ordered
               Motions
               .
            
          
           
             
               Lucretius
               .
            
             
               If
               what
               you
               say
               ,
               were
               true
               ;
               it
               would
               follow
               ,
               that
               in
               diseases
               of
               the
               brain
               ,
               and
               such
               as
               cause
               a
               depravation
               of
               the
               Phansy
               ;
               the
               Intellect
               ,
               as
               being
               more
               at
               liberty
               to
               exercise
               its
               faculty
               of
               pure
               and
               abstracted
               intellection
               ,
               would
               arise
               to
               the
               cognition
               of
               Immaterial
               things
               with
               more
               facility
               and
               promptness
               ,
               than
               at
               any
               other
               time
               .
               But
               we
               daily
               see
               ,
               that
               men
               of
               disturbed
               Phansies
               ,
               and
               alienated
               minds
               (
               as
               the
               vulgar
               phrase
               is
               )
               are
               so
               far
               from
               understanding
               more
               clearly
               and
               distinctly
               ,
               than
               before
               ,
               that
               they
               cannot
               reason
               at
               all
               ;
               and
               it
               was
               not
               without
               cause
               ,
               that
               some
               Philosophers
               have
               held
               ,
               that
               a
               man
               deprived
               of
               any
               one
               of
               his
               senses
               ,
               can
               not
               rightly
               discourse
               of
               that
               sense
               ,
               or
               the
               objects
               belonging
               to
               it
               .
            
          
           
             
             
               Athanasius
               .
            
             
               You
               have
               no
               reason
               to
               urge
               this
               upon
               me
               ;
               for
               I
               formerly
               rejected
               that
               error
               of
               the
               Averrhoist
               ,
               that
               the
               Soul
               is
               a
               Forme
               meerly
               Assistent
               ,
               and
               in
               its
               functions
               altogether
               independent
               upon
               the
               body
               ;
               and
               what
               I
               averr
               is
               this
               ,
               that
               the
               soul
               of
               Man
               doth
               truely
               and
               intirely
               informe
               the
               body
               ,
               and
               to
               that
               purpose
               nature
               hath
               added
               senses
               and
               Imagination
               ,
               as
               handmaids
               to
               attend
               it
               in
               its
               operations
               ,
               and
               to
               give
               it
               opportunities
               of
               reasoning
               from
               what
               they
               bring
               in
               .
               So
               that
               it
               ought
               not
               to
               seem
               strange
               ,
               that
               upon
               the
               loss
               of
               a
               sense
               ,
               or
               perturbation
               of
               the
               Phansy
               ,
               men
               cannot
               reason
               so
               exactly
               as
               before
               :
               and
               it
               sufficeth
               ,
               that
               when
               the
               whole
               oeconomy
               of
               mans
               nature
               is
               in
               tune
               and
               order
               ,
               his
               understanding
               is
               capable
               of
               reasoning
               so
               as
               to
               advance
               itself
               above
               the
               body
               ,
               as
               far
               as
               is
               permitted
               to
               its
               nature
               ,
               and
               at
               length
               to
               conclude
               ,
               that
               there
               is
               somewhat
               Incorporeal
               .
               And
               now
               I
               have
               recited
               all
               the
               Arguments
               ,
               which
               I
               thought
               most
               material
               towards
               the
               proof
               of
               the
               Soul's
               Immortality
               ,
               drawn
               from
               considerations
               Physical
               ,
               and
               in
               particular
               from
               the
               souls
               Operations
               and
               Objects
               :
               I
               referr
               my self
               to
               the
               Noble
               Isodicastes
               here
               ,
               who
               is
               pleased
               to
               assume
               upon
               himself
               the
               trouble
               of
               acting
               the
               part
               of
               an
               Arbiter
               betwixt
               us
               in
               this
               dispute
               ,
               whether
               you
               have
               been
               able
               to
               dissolve
               them
               .
            
          
           
             
               Isodicastes
               .
            
             
               How
               unfit
               I
               am
               ,
               to
               have
               the
               casting
               and
               decisive
               voice
               ,
               in
               a
               matter
               of
               this
               high
               and
               abstruse
               
               nature
               ,
               I
               am
               sufficiently
               conscious
               .
               But
               ,
               since
               you
               are
               both
               pleased
               to
               create
               me
               judge
               of
               this
               your
               Debate
               ,
               I
               shall
               adventure
               to
               give
               you
               my
               sentiments
               briefly
               and
               clearly
               upon
               this
               last
               Argument
               of
               the
               Soul
               's
               being
               Immaterial
               ,
               drawn
               from
               the
               unboundedness
               of
               the
               Intellect
               ,
               as
               to
               its
               Object
               (
               for
               ,
               of
               the
               rest
               ,
               I
               delivered
               my
               opinion
               freely
               ,
               as
               they
               were
               alleaged
               )
               .
               Truly
               ,
               I
               judge
               it
               to
               be
               as
               highly
               convincing
               ,
               as
               any
               of
               which
               the
               subject
               is
               capable
               .
               And
               ,
               for
               my
               owne
               part
               ,
               I
               derive
               to
               my self
               from
               thence
               ,
               a
               full
               confirmation
               of
               my
               beleif
               ;
               that
               there
               is
               nothing
               in
               the
               world
               too
               vast
               for
               the
               comprehension
               of
               mans
               understanding
               ,
               nothing
               too
               small
               for
               its
               discernment
               :
               and
               whether
               such
               a
               divine
               Capacity
               be
               competent
               to
               any
               but
               an
               Immaterial
               Essence
               ,
               is
               not
               hard
               to
               determine
               .
               Now
               ,
               the
               Intellect
               being
               thus
               found
               to
               be
               above
               all
               conditions
               of
               Matter
               ,
               I
               doubt
               not
               but
               Lucretius
               will
               readily
               allow
               ,
               what
               you
               have
               so
               learnedly
               concluded
               upon
               ,
               viz
               ,
               that
               the
               Human
               soul
               ,
               whose
               Faculty
               it
               is
               ,
               is
               above
               all
               possibility
               of
               Dissolution
               ,
               at
               least
               from
               Natural
               Agents
               .
               And
               therefore
               ,
               Athanasius
               ,
               if
               you
               are
               not
               already
               weary
               with
               discoursing
               so
               long
               and
               strictly
               ,
               be
               pleased
               to
               proceed
               to
               those
               Moral
               Considerations
               importing
               the
               souls
               Immortality
               ,
               which
               I
               remember
               you
               promised
               ,
               in
               the
               beginning
               .
            
          
           
             
               Athanasius
               .
            
             
               The
               Moral
               Considerations
               usually
               brought
               in
               defence
               of
               the
               Souls
               Incorruptibility
               ,
               are
               Principally
               Three
               :
               (
               1
               )
               
                 The
                 Universal
                 Consent
                 of
                 Man
              
               
               kind
               .
               (
               2
               )
               
                 Mans
                 Innate
                 and
                 Inseparable
                 Appetite
                 of
                 Immortality
                 .
              
               (
               3
               )
               
                 The
                 Iustice
                 of
                 God
                 ,
                 in
                 rewarding
                 Good
                 men
                 ,
                 and
                 punishing
                 evil
                 ,
                 after
                 death
                 .
              
            
             
               Concerning
               the
               First
               ;
               howbeit
               there
               ever
               have
               been
               ,
               and
               still
               are
               among
               men
               ,
               some
               differences
               about
               the
               state
               of
               the
               Soul
               ,
               after
               death
               ;
               about
               the
               place
               of
               its
               posthume
               Mansion
               ;
               and
               other
               circumstances
               :
               Yet
               there
               ever
               hath
               been
               and
               stil
               is
               an
               Universal
               concurrence
               among
               them
               in
               this
               Tenent
               ,
               that
               it
               doth
               survive
               the
               body
               ,
               and
               continue
               the
               same
               for
               ever
               .
               Now
               ,
               as
               Cicero
               judiciously
               observeth
               ,
               
                 Omni
                 in
                 re
                 Consensio
                 omnium
                 gentium
                 ,
                 Lex
                 Naturae
                 putanda
                 est
                 ,
              
               in
               every
               thing
               the
               general
               consent
               of
               all
               Nations
               is
               to
               be
               accounted
               the
               Law
               of
               Nature
               :
               And
               consequently
               the
               Notion
               of
               the
               ▪
               Soul
               's
               Immortality
               must
               be
               implanted
               ,
               by
               Nature's
               own
               hand
               ,
               in
               the
               Mind
               of
               every
               man
               ;
               and
               who
               so
               dares
               to
               deny
               it
               ,
               doth
               impugne
               the
               very
               principles
               of
               Nature
               .
            
          
           
             
               Lucretius
               .
            
             
               Your
               Assumption
               here
               ,
               that
               all
               Nations
               conspire
               in
               the
               belief
               of
               the
               Souls
               Eternal
               subsistence
               after
               death
               ;
               is
               contradicted
               by
               many
               good
               Authors
               ,
               who
               writing
               of
               certain
               salvage
               and
               barbarous
               Nations
               discovered
               in
               the
               New
               World
               ,
               say
               of
               them
               ,
               that
               their
               rudenesse
               and
               ignorance
               approacheth
               so
               nearly
               to
               that
               of
               Beasts
               ,
               that
               they
               have
               not
               the
               least
               thought
               or
               conceipt
               of
               any
               such
               thing
               as
               the
               Souls
               being
               a
               distinct
               substance
               from
               the
               Body
               ,
               or
               that
               it
               is
               indissoluble
               .
               And
               ,
               as
               I
               remember
               ,
               Pliny
               affirms
               the
               same
               of
               the
               Calaici
               ,
               a
               wild
               and
               Atheistical
               people
               of
               Old
               Spain
               .
            
          
           
             
             
               Athanasius
               .
            
             
               Granting
               these
               relations
               to
               be
               true
               ,
               yet
               if
               we
               profoundly
               examine
               ,
               wherupon
               their
               idolatrous
               devotion
               (
               and
               there
               never
               was
               any
               Nation
               without
               some
               kind
               of
               Religion
               and
               Veneration
               of
               a
               Deity
               )
               is
               grounded
               ,
               and
               what
               dark
               belief
               lies
               blended
               under
               their
               ridiculous
               worship
               ,
               we
               shall
               soon
               find
               ,
               that
               those
               Indians
               have
               some
               implicite
               belief
               of
               the
               Eternity
               of
               their
               Souls
               ,
               as
               may
               appear
               from
               hence
               ,
               that
               they
               assign
               the
               Soul
               some
               certain
               place
               of
               residence
               after
               its
               separation
               from
               the
               body
               ,
               and
               that
               either
               beyond
               the
               Sea
               ,
               or
               beyond
               great
               Mountains
               ,
               or
               the
               like
               .
               Again
               ,
               being
               observed
               ,
               to
               stand
               in
               awe
               of
               Devils
               ,
               to
               be
               terrified
               with
               mightly
               Spectr's
               and
               apparitions
               ,
               and
               to
               be
               astonished
               at
               Magical
               impostures
               :
               it
               is
               evident
               ,
               that
               if
               we
               dissect
               all
               their
               perswasion
               to
               the
               bottom
               ,
               we
               shall
               detect
               it
               to
               contain
               an
               opinion
               of
               the
               Souls
               Immortality
               .
               But
               ,
               though
               it
               may
               be
               true
               ,
               that
               there
               are
               now
               ,
               or
               formerly
               have
               been
               any
               such
               Salvage
               people
               ,
               as
               were
               wholly
               destitute
               of
               any
               the
               least
               thought
               or
               hint
               of
               the
               Souls
               superviving
               the
               funerals
               of
               the
               body
               ;
               yet
               we
               may
               return
               the
               same
               Answer
               ,
               concerning
               them
               ,
               that
               is
               due
               to
               those
               ,
               who
               should
               object
               ,
               that
               there
               alwaies
               have
               been
               ,
               and
               now
               are
               some
               particular
               Persons
               of
               all
               Nations
               ,
               with
               whom
               the
               belief
               of
               the
               Souls
               Immortality
               can
               find
               no
               entertainment
               or
               credit
               :
               which
               is
               ,
               that
               therefore
               it
               doth
               not
               follow
               ,
               that
               the
               perswasion
               of
               its
               Immortality
               ought
               not
               to
               be
               reputed
               General
               ;
               and
               that
               the
               dissent
               of
               a
               few
               
               persons
               doth
               not
               make
               a
               General
               Consent
               not
               to
               be
               Natural
               .
               For
               ,
               as
               ,
               though
               some
               men
               are
               born
               only
               with
               one
               foot
               ,
               and
               some
               lay
               violent
               hands
               upon
               themselves
               ;
               it
               is
               not
               lawful
               for
               us
               thence
               to
               argue
               ,
               that
               it
               is
               not
               natural
               to
               men
               to
               have
               two
               feet
               ,
               or
               that
               the
               desire
               of
               life
               is
               not
               natural
               to
               all
               men
               :
               So
               ,
               though
               some
               are
               so
               unsound
               and
               monstrous
               in
               their
               judgement
               ,
               as
               to
               perswade
               themselves
               ,
               that
               their
               Souls
               are
               Mortal
               ;
               yet
               is
               not
               the
               contrary
               perswasion
               of
               all
               other
               men
               ,
               therefore
               to
               be
               esteemed
               Non-natural
               .
            
          
           
             
               Lucretius
               .
            
             
               You
               cannot
               be
               ignorant
               ,
               that
               there
               have
               been
               not
               only
               rude
               and
               vulgar
               heads
               ,
               but
               even
               Philosophers
               ,
               and
               those
               of
               sound
               judgement
               too
               ,
               who
               have
               positively
               denied
               ,
               and
               strongly
               impugned
               the
               Immortality
               of
               the
               Soul
               ;
               and
               among
               therest
               ,
               my
               Master
               ,
               Epicurus
               ,
               who
               hath
               the
               reputation
               of
               one
               of
               the
               most
               piercing
               and
               sublime
               Wits
               among
               all
               the
               Ancients
               :
               and
               therefore
               this
               position
               of
               the
               Soul
               's
               Incorruptibility
               ▪
               seems
               not
               to
               be
               so
               Universal
               ,
               as
               you
               presume
               .
            
          
           
             
               Athanasius
               .
            
             
               But
               ,
               pray
               ,
               consider
               ;
               these
               Philosophers
               were
               but
               Men
               ,
               and
               so
               might
               erre
               ,
               in
               their
               solitary
               conceipts
               and
               opinions
               ,
               as
               well
               as
               the
               most
               rude
               and
               illiterate
               among
               the
               vulgar
               ;
               as
               is
               evident
               from
               hence
               ,
               that
               the
               same
               persons
               held
               many
               other
               opinions
               of
               things
               more
               obvious
               and
               familiar
               ,
               which
               yet
               are
               highly
               absurd
               and
               manifestly
               ridiculous
               .
               
               And
               what
               though
               Epicurus
               and
               some
               few
               other
               of
               the
               Grecian
               Scholiarchs
               asserted
               the
               Mortality
               of
               the
               Soul
               ;
               are
               there
               not
               ten
               times
               as
               many
               others
               ,
               as
               high
               in
               esteem
               for
               Solidity
               and
               Wit
               ,
               who
               have
               with
               excellent
               arguments
               defended
               the
               Immortality
               of
               it
               ?
            
          
           
             
               Lucretius
               .
            
             
               Let
               us
               leave
               your
               Assumption
               ,
               and
               reflect
               upon
               the
               validity
               of
               your
               Inference
               .
               Though
               all
               men
               living
               should
               be
               perswaded
               of
               the
               truth
               of
               this
               opinion
               ,
               That
               the
               Soul
               is
               Superiour
               to
               death
               and
               corruption
               ;
               yet
               would
               it
               not
               follow
               ,
               that
               therefore
               that
               perswasion
               is
               Natural
               and
               Congenial
               to
               our
               very
               Essence
               ,
               as
               you
               conclude
               .
               For
               ,
               it
               is
               not
               impossible
               that
               an
               Universal
               perswasion
               may
               be
               erroneous
               ,
               every
               man
               living
               being
               ,
               by
               the
               imperfection
               of
               his
               Nature
               ,
               obnoxious
               to
               Error
               ;
               and
               Cicero
               (
               deriding
               the
               vanity
               of
               Auspices
               ,
               which
               in
               his
               time
               were
               in
               great
               esteem
               among
               all
               Kings
               ,
               People
               ,
               and
               Nations
               )
               saith
               ,
               
                 quasi
                 quicquam
                 sit
                 tam
                 valde
                 ,
                 quâm
                 nihil
                 sapere
                 ,
                 vulgare
              
               ;
               Is
               any
               thing
               so
               perfectly
               common
               among
               men
               ,
               as
               to
               have
               foolish
               opinions
               ?
            
          
           
             
               Athanasius
               .
            
             
               Most
               evident
               it
               is
               ,
               that
               there
               is
               no
               better
               Criterion
               ,
               or
               truer
               and
               safer
               rule
               ,
               whereby
               to
               examine
               and
               confirm
               the
               truth
               of
               any
               thing
               belonging
               to
               Men
               in
               the
               General
               ,
               than
               the
               General
               Consent
               of
               Mankind
               concerning
               it
               .
               For
               ,
               as
               when
               it
               is
               enquired
               ,
               what
               belongs
               to
               
                 jus
                 Animale
              
               (
               vulgarly
               called
               
                 jus
                 Naturale
              
               )
               we
               perpend
               the
               matter
               
               by
               the
               observation
               of
               such
               things
               ,
               as
               are
               common
               to
               all
               Animals
               :
               Even
               so
               ,
               when
               we
               enquire
               ,
               what
               is
               
                 jus
                 Humanum
              
               ,
               or
               what
               by
               special
               right
               doth
               belong
               to
               Men
               ,
               as
               Men
               ,
               we
               must
               direct
               our
               judgement
               ,
               by
               what
               is
               allowed
               of
               by
               all
               Men.
               And
               doubtlesse
               this
               is
               to
               be
               accounted
               
                 Lex
                 Naturae
              
               ,
               the
               Law
               of
               Nature
               ,
               or
               
                 vox
                 Naturae
              
               ,
               the
               voice
               of
               Nature
               ;
               or
               else
               there
               is
               none
               at
               all
               .
               And
               ,
               as
               to
               Cicero's
               smart
               saying
               ;
               I
               confesse
               ,
               nothing
               is
               more
               common
               with
               the
               multitude
               ,
               than
               to
               be
               deluded
               with
               false
               opinions
               :
               But
               that
               is
               only
               in
               things
               Arbitrary
               ,
               and
               such
               whereof
               Nature
               hath
               implanted
               no
               setled
               Sense
               and
               Notion
               in
               their
               Minds
               .
               And
               ,
               in
               such
               things
               ,
               erroneous
               conceipts
               many
               times
               spread
               themselves
               abroad
               ,
               and
               diffuse
               by
               what
               subtle
               contagion
               I
               know
               not
               ;
               especially
               when
               they
               have
               been
               first
               taken
               up
               upon
               presumption
               of
               Authority
               ,
               Antiquity
               ,
               Utility
               and
               the
               like
               inducements
               to
               belief
               :
               but
               it
               is
               observable
               ,
               that
               such
               fallacies
               ,
               as
               they
               had
               no
               ground
               in
               Nature
               ,
               so
               by
               degrees
               ,
               in
               processe
               of
               i
               me
               ,
               they
               decay
               insensibly
               ,
               and
               at
               length
               come
               ttobe
               totally
               obliterated
               and
               forgotten
               .
               Of
               which
               sort
               ,
               was
               that
               of
               the
               usefulnesse
               of
               Auspices
               ,
               and
               other
               waies
               of
               Divination
               ,
               against
               which
               the
               Orator
               pleaded
               ;
               all
               which
               are
               long
               since
               laid
               aside
               ,
               and
               laughed
               at
               by
               every
               one
               .
               But
               ,
               as
               for
               such
               things
               ,
               of
               which
               Nature
               her self
               hath
               implanted
               a
               certain
               Knowledge
               in
               our
               Minds
               ;
               it
               is
               not
               vulgar
               for
               men
               to
               be
               mistaken
               in
               them
               :
               unlesse
               you
               will
               affirm
               that
               this
               natural
               Maxim
               ,
               
                 That
                 every
                 Father
                 ought
                 to
                 take
                 care
                 of
                 his
                 Children
              
               ;
               or
               this
               ,
               
                 That
                 every
                 man
                 is
                 bound
                 to
                 endeavour
                 his
                 own
              
               
               preservation
               ,
               and
               the
               like
               coessential
               Notions
               ,
               are
               vulgar
               mistakes
               .
               And
               of
               this
               sort
               ,
               certainly
               ,
               is
               the
               opinion
               of
               the
               
                 Soul's
                 Immortality
              
               ,
               as
               may
               be
               deduced
               from
               hence
               ,
               that
               it
               seems
               to
               have
               been
               connate
               to
               the
               first
               man
               ;
               and
               confirmed
               from
               the
               great
               antiquity
               of
               the
               opinion
               of
               Hell
               ;
               and
               from
               hence
               ,
               that
               it
               is
               so
               far
               from
               decaying
               ,
               by
               length
               of
               time
               ,
               that
               on
               the
               contrary
               it
               growes
               every
               day
               more
               strong
               and
               lively
               .
            
          
           
             
               Lucretius
               .
            
             
               This
               Tenent
               of
               the
               Soul's
               Immortality
               which
               you
               averr
               to
               be
               as
               ancient
               as
               Humanity
               itself
               ,
               and
               implanted
               by
               Naturein
               the
               Mind
               of
               every
               man
               ,
               may
               have
               been
               ,
               for
               ought
               we
               know
               ,
               the
               
                 politique
                 invention
                 of
                 the
                 First
                 Law-makers
                 :
              
               who
               ,
               observing
               that
               the
               punishments
               denounced
               upon
               capital
               Delinquents
               in
               this
               life
               were
               not
               sufficient
               to
               deterre
               them
               from
               committing
               enormities
               destructive
               to
               the
               common
               right
               and
               safety
               of
               Societies
               ;
               prudently
               perswaded
               men
               that
               their
               Souls
               were
               not
               obnoxious
               to
               dissolution
               together
               with
               their
               bodies
               ,
               but
               Immortal
               ,
               and
               so
               capable
               of
               torment
               ,
               after
               death
               ,
               for
               their
               evil
               deeds
               ;
               and
               of
               Felicity
               ,
               by
               way
               of
               reward
               for
               their
               good
               .
               Than
               which
               ,
               there
               could
               be
               no
               more
               powerfull
               consideration
               to
               coerce
               men
               ,
               who
               were
               not
               sensible
               of
               the
               present
               benefits
               of
               Virtue
               :
               it
               being
               in
               all
               times
               true
               ,
               that
               such
               audacious
               Malefactors
               ,
               as
               are
               not
               moved
               by
               the
               whole
               arme
               of
               the
               Civil
               Magistrate
               ,
               will
               yet
               tremble
               at
               the
               finger
               of
               Divinity
               .
               And
               this
               opinion
               could
               not
               but
               take
               so
               much
               the
               deeper
               root
               in
               mens
               breasts
               ,
               by
               how
               
               much
               the
               more
               agreeable
               it
               is
               to
               that
               desire
               and
               love
               of
               life
               ,
               which
               is
               naturall
               to
               us
               all
               :
               so
               that
               being
               the
               most
               gratefull
               and
               correspondent
               to
               our
               nature
               ,
               the
               promise
               of
               Eternal
               existence
               in
               our
               better
               part
               ,
               found
               a
               general
               belief
               ;
               and
               ,
               by
               common
               tradition
               ,
               came
               at
               length
               to
               be
               in
               a
               manner
               naturalized
               .
               But
               ,
               how
               it
               is
               otherwise
               Natural
               ,
               I
               profess
               ,
               I
               doe
               not
               yet
               comprehend
               .
            
          
           
             
               Athanasius
               .
            
             
               That
               this
               perswasion
               of
               the
               Soul's
               Eternity
               ,
               was
               the
               invention
               of
               the
               primitive
               Legislators
               ,
               the
               better
               to
               keep
               men
               in
               obedience
               to
               their
               Lawes
               ;
               hath
               ,
               I
               confess
               ,
               been
               often
               said
               ,
               but
               never
               proved
               :
               and
               what
               the
               first
               supposers
               thereof
               have
               told
               us
               ,
               of
               the
               manner
               of
               mens
               being
               convened
               into
               common
               societies
               ,
               after
               they
               had
               long
               lived
               abroad
               in
               the
               fields
               ,
               and
               upon
               mutuall
               spoyles
               ,
               rapine
               and
               slaughter
               ,
               after
               the
               manner
               of
               wild
               Beasts
               ;
               is
               altogether
               fabulous
               and
               unreasonable
               .
               Whereas
               ,
               on
               the
               contrary
               ,
               we
               are
               able
               to
               prove
               ,
               by
               those
               memorials
               that
               remain
               to
               us
               ,
               of
               the
               First
               Law-makers
               we
               read
               of
               in
               History
               ;
               that
               they
               found
               this
               Tenent
               of
               the
               Soul's
               Immortality
               setled
               and
               radicated
               in
               the
               hearts
               of
               the
               people
               ,
               from
               the
               very
               beginning
               of
               Mankind
               .
               I
               conceive
               it
               probable
               enough
               ,
               that
               the
               wisdom
               of
               these
               Law-makers
               might
               teach
               them
               to
               make
               use
               of
               this
               perswasion
               ,
               in
               order
               to
               their
               more
               facile
               governing
               and
               restraining
               the
               vulgar
               ,
               otherwise
               more
               prone
               to
               all
               kind
               of
               exorbitancy
               and
               violence
               ;
               and
               it
               was
               a
               piece
               of
               eminent
               prudence
               in
               them
               so
               to
               doe
               :
               but
               I
               have
               no
               reason
               ,
               to
               
               allow
               ,
               that
               therefore
               it
               is
               a
               meer
               politique
               Fiction
               ;
               unless
               you
               think
               it
               lawfull
               to
               conclude
               ,
               that
               because
               an
               Husbandman
               doth
               turn
               the
               streams
               of
               a
               river
               upon
               his
               grounds
               ,
               to
               make
               them
               the
               more
               fruitfull
               ,
               therefore
               the
               river
               is
               only
               a
               Fiction
               .
               Again
               ,
               though
               I
               concede
               ,
               that
               the
               belief
               of
               Immortality
               is
               very
               conformable
               and
               gratefull
               to
               our
               Nature
               ,
               which
               by
               instinct
               inclineth
               us
               to
               abhorr
               Dissolution
               :
               yet
               this
               conformity
               and
               gratefullness
               doth
               not
               arise
               to
               us
               from
               hence
               ,
               that
               Immortality
               is
               offered
               to
               us
               as
               undue
               by
               Nature
               (
               as
               Poets
               report
               of
               Chiron
               the
               great
               Chirurgeon
               ,
               who
               refused
               Immortality
               ,
               when
               proffered
               him
               by
               the
               Gods
               :
               and
               of
               Prometheus
               ,
               who
               exclamed
               against
               Iupiter
               ,
               for
               exempting
               him
               from
               death
               )
               but
               ,
               on
               the
               contrary
               ,
               because
               it
               is
               Natural
               ,
               and
               that
               we
               have
               the
               assurance
               of
               it
               engraven
               on
               our
               very
               essence
               ;
               and
               therefore
               it
               can
               be
               no
               Fiction
               ,
               as
               you
               would
               seem
               to
               imagine
               .
            
          
           
             
               Lucretius
               .
            
             
               It
               is
               possible
               (
               and
               experience
               saith
               ,
               frequent
               )
               that
               an
               Opinion
               may
               be
               General
               ,
               and
               possesse
               the
               minds
               of
               all
               men
               ,
               for
               many
               ages
               together
               without
               dispute
               ;
               which
               yet
               at
               length
               may
               be
               discovered
               to
               be
               false
               and
               absurd
               ,
               and
               the
               quite
               contrary
               succeed
               into
               the
               room
               thereof
               :
               as
               may
               be
               exemplified
               in
               that
               of
               the
               Antipodes
               ,
               and
               the
               
                 Circumvolution
                 of
                 the
                 Earth
              
               ;
               both
               which
               till
               of
               late
               years
               were
               held
               wholly
               unreasonable
               and
               Phantasticall
               .
               And
               perhaps
               this
               of
               the
               Soul's
               Eternity
               may
               have
               the
               same
               fate
               .
            
          
           
             
             
               Athanasius
               .
            
             
               If
               there
               be
               any
               Opinions
               ,
               which
               all
               men
               at
               some
               time
               maintain
               ;
               we
               are
               to
               judge
               of
               the
               Verity
               or
               Falsity
               of
               them
               ,
               by
               this
               general
               rule
               .
               If
               they
               be
               confirmed
               by
               the
               judgement
               of
               all
               ages
               ;
               and
               that
               the
               Mind
               find
               it self
               carried
               and
               inclined
               to
               them
               ,
               by
               secret
               assent
               and
               complacency
               ,
               as
               to
               things
               generally
               concerning
               every
               man
               alike
               :
               Then
               ,
               without
               doubt
               ,
               those
               Opinions
               are
               sound
               ,
               natural
               and
               congenial
               to
               man.
               But
               ,
               if
               otherwise
               there
               be
               a
               tacite
               Reluctancy
               in
               the
               Mind
               against
               the
               admission
               of
               them
               ;
               and
               that
               their
               importance
               or
               concernment
               is
               not
               equally
               diffusive
               to
               all
               men
               :
               they
               are
               false
               ,
               arbitrary
               ,
               and
               such
               as
               may
               be
               embraced
               ,
               or
               rejected
               indifferently
               ;
               for
               of
               themselves
               ,
               they
               neither
               promove
               ,
               nor
               impede
               Mans
               felicity
               (
               unlesse
               only
               by
               accident
               ,
               or
               as
               their
               speculation
               may
               be
               pleasant
               ,
               for
               the
               time
               )
               and
               it
               little
               relateth
               to
               mans
               happinesse
               ,
               whether
               there
               be
               Antipodes
               or
               not
               ,
               for
               we
               in
               our
               Hemisphere
               can
               live
               without
               commerce
               with
               them
               ;
               or
               whether
               the
               Earth
               ,
               or
               Sun
               be
               moved
               since
               all
               the
               Apparences
               are
               the
               same
               ,
               either
               way
               .
               But
               ,
               as
               for
               the
               Opinion
               of
               the
               Soul
               's
               surviving
               the
               body
               ;
               it
               is
               not
               indifferent
               ,
               wheit
               be
               true
               or
               not
               :
               Nor
               is
               Man
               destitute
               of
               a
               Natural
               propension
               to
               believe
               it
               ,
               when
               it
               relateth
               to
               his
               Supreme
               and
               everlasting
               Felicity
               .
            
          
           
             
               Isodicastes
               .
            
             
               From
               the
               Antiquity
               ,
               Universality
               ,
               and
               Perpetuity
               of
               any
               Opinion
               ,
               I
               think
               we
               may
               safely
               
               conclude
               upon
               the
               Verity
               of
               it
               .
               From
               the
               Antiquity
               of
               it
               ;
               because
               ,
               according
               to
               that
               Rule
               ,
               
                 Idem
                 esse
                 verum
                 ,
                 quodcunque
                 primum
                 ;
                 id
                 adulterinum
                 ,
                 quodcunque
                 posterius
                 ,
              
               that
               which
               is
               the
               most
               antient
               ,
               is
               likely
               to
               be
               the
               most
               true
               ,
               in
               respect
               of
               the
               purity
               and
               sincerity
               of
               mens
               Minds
               in
               the
               Primitive
               Age
               of
               the
               World
               ,
               their
               Understandings
               being
               then
               more
               clear
               &
               perspicacious
               ,
               and
               their
               judgements
               lesse
               perverted
               by
               irregular
               Affections
               and
               temporal
               Interest
               .
               From
               the
               Universality
               ,
               because
               it
               seems
               inconsistent
               with
               the
               Goodnesse
               of
               God
               ,
               to
               have
               made
               us
               of
               a
               Nature
               so
               subject
               to
               error
               ,
               as
               that
               All
               Mankind
               should
               be
               deluded
               .
               From
               the
               Perpetuity
               ,
               because
               ,
               as
               Cicero
               worthily
               noteth
               ,
               
                 Opinionum
                 commenta
                 delet
                 dies
                 ,
                 Naturae
                 judicia
                 confirmat
                 ,
              
               Time
               destroyeth
               all
               those
               fancies
               ,
               which
               have
               no
               other
               ground
               ,
               but
               only
               human
               opinion
               ;
               but
               it
               strengthneth
               all
               those
               judgements
               ,
               which
               are
               founded
               upon
               Truth
               and
               pure
               natural
               Reason
               .
               And
               therefore
               ,
               this
               Notion
               of
               the
               Souls
               Immortality
               ,
               being
               so
               Ancient
               ,
               as
               that
               it
               seems
               to
               have
               entered
               into
               the
               World
               together
               with
               the
               First
               Man
               ,
               and
               what
               Plutarch
               (
               out
               of
               Sophocles
               )
               saith
               of
               the
               Antiquity
               of
               Religious
               principles
               ,
            
             
               
                 Non
                 nunc
                 enim
                 ,
                 neque
                 heri
                 sunt
                 ista
                 prodita
                 ,
              
               
                 Semper
                 valuere
                 ,
                 nec
                 ,
                 quando
                 inierint
                 ,
                 liquet
                 ;
              
            
             
               may
               be
               most
               aptly
               accommodated
               thereunto
               :
               and
               so
               Universal
               ,
               as
               that
               the
               apprehension
               of
               a
               Deity
               (
               without
               which
               no
               man
               ever
               lived
               ,
               for
               ,
               as
               Tully
               remarketh
               ,
               
                 Multi
                 quidem
                 de
                 Diis
                 prava
              
               
               
                 sentiunt
                 ,
                 omnes
                 tamen
                 esse
                 vim
                 &
                 Naturam
                 Divinam
                 arbitrantur
              
               )
               seems
               not
               to
               have
               been
               more
               Common
               :
               And
               lastly
               so
               Perpetual
               ,
               as
               that
               Time
               doth
               rather
               confirm
               ,
               that
               decay
               it
               ;
               I
               must
               judge
               it
               ,
               to
               be
               a
               sound
               and
               proleptical
               truth
               ,
               especially
               when
               I
               reflect
               also
               upon
               that
               other
               Character
               Athanasius
               hath
               given
               of
               the
               verity
               and
               naturalnesse
               of
               a
               General
               Tenent
               ,
               viz.
               
                 that
                 the
                 concernment
                 of
                 it
                 ,
                 is
                 equally
                 diffusive
                 to
                 all
                 men
                 .
              
               And
               did
               I
               not
               know
               ,
               Lucretius
               ,
               that
               your
               present
               businesse
               is
               Contradiction
               ;
               I
               should
               a
               little
               wonder
               ,
               how
               you
               could
               alleage
               that
               so
               in-considerable
               an
               Objection
               ,
               of
               the
               opinion
               of
               the
               Soul's
               Immortality
               being
               a
               
                 Fiction
                 of
                 the
                 First
                 Law-makers
              
               .
               For
               ,
               you
               well
               understand
               from
               what
               incredible
               Authority
               that
               impious
               Whimsy
               was
               derived
               ,
               even
               from
               Euripides
               the
               Poet
               ;
               who
               suborning
               the
               Person
               of
               Sisyphus
               ,
               in
               his
               Tragedy
               ,
               to
               speak
               such
               Atheistical
               conceipts
               ,
               as
               otherwise
               he
               durst
               not
               vent
               ,
               introduceth
               him
               telling
               this
               formal
               tale
               .
               
                 That
                 the
                 life
                 of
                 men
                 in
                 old
                 time
                 ,
                 was
                 salvage
                 and
                 barbarous
                 ,
                 like
                 that
                 of
                 Wild
                 Beasts
                 ;
                 the
                 stronger
                 ,
                 by
                 violence
                 oppressing
                 the
                 weaker
                 ,
                 untill
                 at
                 last
                 ,
                 men
                 were
                 necessitated
                 to
                 devise
                 certain
                 severe
                 Laws
                 ,
                 for
                 the
                 suppressing
                 of
                 mutual
                 slaughter
                 ,
                 and
                 other
                 acts
                 of
                 injustice
                 .
                 But
                 ,
                 when
                 they
                 found
                 (
                 after
                 long
                 experience
                 )
                 that
                 all
                 those
                 Laws
                 were
                 ineffectual
                 to
                 the
                 coercing
                 men
                 from
                 enormities
                 and
                 outrages
                 ;
                 because
                 they
                 could
                 take
                 hold
                 of
                 only
                 open
                 and
                 publick
                 offences
                 ,
                 and
                 reached
                 not
                 to
                 close
                 and
                 secret
                 ones
                 :
                 There
                 arose
                 up
                 among
                 them
                 a
                 certain
                 subtle
                 and
                 politique
                 Governour
                 ,
                 
                 who
                 invented
                 a
                 mean
                 to
                 provide
                 against
                 that
                 mischief
                 also
                 ,
                 and
                 to
                 prevent
                 clandestine
                 and
                 secret
                 violations
                 of
                 common
                 Right
                 and
                 Justice
                 ,
                 as
                 well
                 as
                 manifest
                 and
                 notorious
                 .
                 And
                 that
                 was
                 ,
                 by
                 insinuating
                 into
                 the
                 peoples
                 heads
                 ,
              
            
             
               
                 Quod
                 sit
                 perenni
                 vita
                 vigens
                 aliquis
                 Deus
                 ,
              
               
                 Qui
                 cernat
                 ista
                 ,
                 &
                 audiat
                 ,
                 atque
                 intelligat
                 ,
                 &c.
                 
              
            
             
               
                 that
                 there
                 was
                 an
                 Immortal
                 Power
                 ,
                 or
                 Deity
                 above
                 them
                 ,
                 who
                 took
                 notice
                 of
                 all
                 their
                 most
                 secret
                 actions
                 ,
                 and
                 designes
                 ,
                 and
                 would
                 most
                 severely
                 punish
                 all
                 injustice
                 ,
                 in
                 another
                 life
                 ,
                 which
                 was
                 to
                 succeed
                 this
                 ,
                 and
                 to
                 continue
                 eternally
                 .
              
               The
               like
               to
               which
               is
               very
               solemnly
               told
               by
               Cicero
               ,
               in
               the
               person
               of
               Cotta
               ,
               in
               his
               first
               Book
               
                 de
                 Natura
                 Deorum
              
               ;
               and
               also
               by
               Seneca
               ,
               in
               his
               second
               Book
               of
               
                 Natural
                 Questions
              
               :
               But
               ,
               how
               contrary
               to
               Reason
               ,
               as
               well
               as
               to
               the
               authenticall
               Monuments
               (
               both
               Divine
               and
               Human
               )
               of
               Ancient
               times
               ,
               and
               the
               first
               foundation
               of
               Republicks
               ,
               or
               Societies
               ;
               is
               too
               well
               known
               ,
               even
               to
               your self
               ,
               Lucretius
               ,
               to
               need
               my
               further
               insisting
               thereupon
               .
               However
               ,
               this
               praise
               is
               due
               to
               you
               ,
               that
               you
               have
               omitted
               nothing
               ,
               that
               might
               impugne
               Athanasius
               his
               Argument
               of
               the
               Soul's
               Eternity
               ,
               desumed
               from
               the
               Universal
               belief
               of
               it
               by
               men
               of
               all
               Nations
               ,
               and
               in
               all
               Ages
               .
            
          
           
             
               Athanasius
               .
            
             
               Having
               received
               not
               only
               your
               Approbation
               ▪
               Noble
               Isodicastes
               ,
               but
               your
               Assistance
               also
               ,
               in
               this
               
               my
               First
               Moral
               Argument
               ;
               I
               need
               no
               other
               other
               encouragement
               to
               proceed
               to
               the
               Second
               ;
               which
               ariseth
               from
               
                 Mans
                 inbred
                 ,
                 or
                 rather
                 innate
                 ,
                 and
                 inseparable
                 Appetite
                 of
                 Immortality
                 .
              
            
             
               For
               ,
               there
               is
               no
               man
               who
               doth
               not
               desire
               to
               subsist
               Eternally
               ;
               nay
               ,
               not
               those
               very
               persons
               ,
               who
               seem
               to
               impugne
               and
               disavow
               that
               desire
               ,
               by
               a
               contrary
               opinion
               (
               as
               Epicurus
               and
               all
               his
               Sectators
               )
               could
               ever
               ▪
               suppress
               or
               extinguish
               it
               from
               glowing
               perpetually
               in
               their
               breast
               ,
               notwithstanding
               all
               their
               pretences
               of
               being
               free
               from
               any
               such
               expectation
               :
               as
               may
               be
               inferred
               from
               hence
               that
               they
               endeavoured
               to
               perpetuate
               their
               names
               and
               memories
               to
               all
               posterity
               ,
               by
               their
               Books
               and
               opinions
               .
               And
               ,
               therefore
               ,
               it
               is
               not
               needfull
               for
               us
               to
               confirme
               this
               Assertion
               ,
               by
               the
               Example
               of
               Cleombrotus
               ,
               and
               the
               Disciples
               of
               Hegesias
               ,
               who
               were
               so
               far
               transported
               with
               the
               force
               of
               Plato's
               and
               His
               discourses
               of
               the
               Souls
               eternal
               state
               after
               death
               ,
               that
               they
               could
               not
               forbear
               to
               lay
               violent
               hands
               upon
               themselves
               ,
               that
               so
               they
               might
               set
               their
               impatient
               souls
               at
               liberty
               from
               the
               wearisom
               prison
               of
               Flesh
               ,
               and
               emancipate
               them
               into
               that
               their
               more
               proper
               and
               delightfull
               mansion
               .
               All
               we
               shall
               urge
               ,
               is
               only
               this
               ,
               that
               
                 There
                 is
                 no
                 man
                 ,
                 who
                 thinks
                 himself
                 unconcerned
                 in
                 Futurity
                 .
              
               Witness
               that
               general
               ambition
               all
               men
               have
               ,
               to
               perpetuate
               their
               names
               in
               the
               records
               of
               immortal
               Fame
               ;
               some
               ,
               by
               the
               founding
               and
               institution
               of
               Common-wealths
               ,
               Sects
               ,
               Societies
               ,
               and
               the
               prescription
               of
               Lawes
               for
               the
               continuation
               of
               them
               ;
               others
               ,
               by
               valiant
               acts
               in
               warre
               ,
               even
               to
               the
               loss
               of
               health
               ,
               limbs
               ,
               and
               life
               
               itself
               ;
               others
               ,
               by
               erecting
               pyramids
               ,
               obeliks
               ,
               Tombs
               ,
               statues
               ,
               and
               other
               monuments
               of
               their
               greatness
               and
               heroical
               atcheivements
               ;
               others
               ,
               by
               writing
               learned
               and
               usefull
               Books
               ,
               and
               even
               such
               as
               import
               the
               contempt
               of
               posthume
               Glory
               and
               fame
               ;
               others
               ,
               by
               begetting
               of
               children
               ,
               adoption
               of
               heirs
               ,
               publick
               legacies
               of
               piety
               ,
               and
               the
               like
               :
               all
               which
               are
               strong
               and
               lively
               testimonies
               ,
               that
               this
               Appetite
               of
               surviving
               their
               funerals
               ,
               is
               implanted
               in
               their
               Minds
               ,
               by
               Nature's
               owne
               hand
               ,
               and
               so
               impossible
               ever
               to
               be
               totally
               eradicated
               .
               Now
               ,
               forasmuch
               as
               Nature
               doth
               institute
               nothing
               in
               vain
               ;
               and
               that
               it
               is
               unreasonable
               to
               conceive
               ,
               that
               she
               would
               infuse
               into
               us
               a
               continuall
               desire
               of
               ,
               and
               providence
               for
               ,
               such
               things
               in
               the
               future
               ,
               whereof
               we
               shall
               then
               have
               no
               sense
               :
               it
               is
               more
               than
               probable
               ,
               that
               our
               souls
               shall
               after
               death
               be
               invested
               in
               that
               state
               of
               Immortality
               ,
               which
               we
               so
               uncessantly
               aspire
               unto
               ,
               and
               to
               which
               we
               are
               carried
               by
               a
               secret
               and
               insuppressable
               tendency
               .
               To
               this
               purpose
               Cicero
               ,
               in
               the
               first
               of
               his
               Tusculans
               ,
               hath
               a
               remarkable
               saying
               ,
               which
               I
               shall
               therefore
               rehearse
               ,
               
                 Nescio
                 quomodo
                 inhaereat
                 in
                 mentibus
                 quasi
                 seculorum
                 quoddam
                 augurium
                 ,
                 idque
                 in
                 maximis
                 ingeniis
                 altissimisque
                 animis
                 existit
                 maximè
                 ,
                 &
                 apparet
                 facillime
                 :
                 quo
                 quidem
                 dempto
                 ,
                 quis
                 tam
                 esset
                 amens
                 ,
                 qui
                 semper
                 in
                 laboribus
                 &
                 periculis
                 viveret
                 .
              
               &c.
               
            
          
           
             
               Lucretius
               .
            
             
               This
               Affectation
               of
               Immortality
               ,
               I
               confess
               ,
               is
               very
               frequent
               ,
               and
               almost
               General
               ;
               yet
               doth
               it
               not
               appear
               to
               be
               so
               Essential
               or
               Natural
               ,
               as
               that
               
               it
               may
               not
               be
               vain
               ,
               and
               so
               Nature
               no
               waies
               obliged
               to
               provide
               for
               its
               satisfaction
               .
               For
               ,
               we
               have
               other
               Appetites
               ,
               that
               seem
               as
               Universal
               ,
               and
               consequently
               as
               Natural
               as
               this
               ;
               which
               yet
               import
               no
               necessity
               of
               satisfaction
               ,
               but
               rather
               an
               impossibility
               thereof
               .
               For
               example
               ,
               who
               doth
               not
               desire
               and
               wish
               perpetuity
               of
               youth
               ,
               strength
               ,
               and
               health
               ;
               and
               to
               be
               exempted
               from
               the
               stroke
               of
               that
               common
               enemy
               ,
               Death
               ?
               and
               yet
               't
               is
               well
               knowne
               to
               themselves
               ,
               that
               these
               desires
               are
               vain
               ,
               and
               such
               as
               Nature
               hath
               ordained
               an
               absolute
               impossibility
               of
               their
               satisfaction
               .
               Wherefore
               ,
               you
               cannot
               argue
               a
               necessity
               ,
               nay
               not
               a
               probability
               of
               the
               Soul
               's
               being
               Immortal
               ,
               from
               her
               affectation
               of
               Immortality
               .
            
          
           
             
               Athanasius
               .
            
             
               But
               ,
               pray
               ,
               observe
               the
               Disparity
               ;
               and
               let
               the
               institution
               of
               Nature
               itself
               be
               your
               rule
               ,
               in
               discerning
               ,
               what
               Appetite
               is
               vain
               ,
               and
               what
               capable
               of
               satisfaction
               .
               Some
               Appetites
               there
               are
               ,
               and
               those
               almost
               General
               too
               ,
               which
               yet
               are
               not
               inserted
               into
               us
               originally
               by
               Nature
               ,
               but
               arise
               from
               the
               presumption
               of
               some
               profit
               ,
               or
               pleasure
               :
               such
               is
               the
               desire
               of
               being
               able
               to
               flie
               in
               the
               aire
               like
               Birds
               ,
               which
               every
               man
               hath
               ;
               for
               ,
               who
               would
               not
               carry
               himselfe
               with
               all
               possible
               expedition
               to
               the
               place
               whither
               he
               intends
               to
               goe
               ?
               yet
               ,
               because
               Nature
               hath
               not
               furnished
               man
               with
               wings
               to
               that
               purpose
               ,
               it
               is
               manifest
               ,
               she
               did
               not
               implant
               that
               desire
               in
               our
               Minds
               ,
               and
               so
               is
               not
               bound
               to
               satisfy
               the
               same
               .
               Other
               Appetites
               there
               are
               ,
               which
               no
               prejudicate
               opinion
               ,
               or
               
               presumed
               cogitation
               ,
               but
               Nature
               herself
               hath
               created
               together
               with
               us
               ;
               and
               at
               the
               same
               time
               ordained
               means
               for
               our
               attaining
               to
               the
               fruition
               of
               them
               :
               such
               is
               our
               Appetite
               of
               constant
               Health
               and
               Indolency
               ,
               which
               as
               Nature
               hath
               implanted
               ,
               so
               doth
               she
               endeavour
               to
               satisfy
               ,
               and
               would
               really
               satisfy
               ,
               if
               it
               were
               not
               for
               our
               owne
               Intemperance
               and
               other
               Accidents
               ,
               that
               frustrate
               those
               her
               endeavours
               .
               Now
               of
               the
               Former
               sort
               ,
               are
               those
               Appetites
               of
               wealth
               ,
               power
               ,
               eternal
               youth
               ,
               exemption
               from
               death
               ,
               and
               the
               like
               :
               of
               the
               Latter
               sort
               ,
               is
               that
               of
               the
               immortal
               state
               of
               the
               Soul.
               For
               ,
               there
               being
               a
               twofold
               Immortality
               ,
               at
               which
               we
               aime
               ,
               the
               one
               of
               the
               Species
               or
               Kind
               ,
               the
               other
               of
               the
               Individual
               ;
               and
               we
               being
               certain
               that
               Nature
               hath
               provided
               for
               the
               satisfaction
               of
               the
               First
               ,
               by
               the
               Faculty
               of
               Generation
               :
               why
               should
               we
               not
               conclude
               ,
               that
               she
               hath
               likewise
               provided
               for
               the
               satisfaction
               of
               the
               other
               ,
               by
               giving
               our
               ▪
               Minds
               ,
               by
               which
               we
               are
               what
               we
               are
               ,
               an
               inexsoluble
               or
               incorporeal
               substance
               ?
            
          
           
             
               Lucretius
               .
            
             
               But
               ,
               doe
               we
               not
               all
               abhorre
               Death
               ?
            
          
           
             
               Athanasius
               .
            
             
               Yes
               ,
               generally
               we
               doe
               .
            
          
           
             
               Lucretius
               .
            
             
               Is
               that
               Abhorrence
               Natural
               ,
               or
               not
               ?
            
          
           
             
               Athanasius
               .
            
             
               Suppose
               it
               to
               be
               Natural
               ;
               what
               would
               you
               inferr
               ?
            
          
           
             
             
               Lucretius
               .
            
             
               Why
               then
               ,
               certainly
               ,
               Nature
               hath
               instituted
               two
               Affections
               in
               us
               ,
               the
               one
               point
               blank
               repugnant
               to
               the
               other
               ;
               For
               how
               can
               it
               consist
               with
               our
               desire
               and
               hope
               of
               Immortality
               ,
               that
               we
               should
               so
               much
               fear
               and
               abhor
               Death
               ,
               which
               must
               put
               us
               in
               possession
               of
               it
               ?
            
          
           
             
               Athanasius
               .
            
             
               The
               fear
               of
               Death
               ,
               Lucretius
               ,
               and
               the
               desire
               of
               Immortality
               ,
               seem
               to
               be
               rather
               one
               and
               the
               same
               natural
               Affection
               ,
               than
               two
               contrary
               ones
               ;
               for
               ,
               to
               desire
               Eternal
               subsistence
               ,
               is
               to
               covet
               Immortality
               .
               But
               ,
               our
               fear
               of
               Death
               ariseth
               only
               from
               our
               being
               more
               concerned
               in
               ,
               or
               moved
               by
               things
               present
               ,
               than
               by
               things
               to
               come
               .
               Which
               ,
               indeed
               ,
               is
               the
               main
               reason
               ,
               why
               men
               generally
               offend
               not
               only
               in
               the
               inordinate
               love
               of
               this
               life
               ,
               but
               in
               most
               other
               things
               appertaining
               to
               the
               same
               .
               Thus
               ,
               meeting
               with
               occasions
               of
               intemperance
               ,
               or
               incontinence
               ;
               we
               weigh
               not
               the
               losse
               of
               our
               health
               ,
               abbreviation
               of
               life
               ,
               and
               other
               evills
               consequent
               thereupon
               ,
               because
               our
               thoughts
               are
               wholly
               intent
               upon
               the
               present
               pleasure
               that
               offers
               it self
               to
               our
               sense
               :
               So
               that
               ,
               as
               this
               our
               pursuit
               of
               sensual
               and
               hurtful
               pleasures
               ,
               doth
               not
               hinder
               the
               desire
               of
               health
               and
               long
               life
               from
               being
               Natural
               to
               us
               ;
               so
               doth
               not
               our
               desire
               of
               perpetuity
               in
               this
               life
               ,
               hinder
               our
               desire
               of
               a
               better
               life
               after
               this
               ,
               from
               being
               likewise
               natural
               .
            
          
           
             
             
               Lucretius
               .
            
             
               The
               Induction
               you
               have
               here
               made
               ,
               seems
               to
               prove
               no
               more
               than
               this
               ,
               that
               men
               generally
               affect
               posthume
               Fame
               ,
               or
               Glory
               ;
               which
               may
               indeed
               be
               accounted
               a
               kind
               of
               life
               in
               death
               ,
               according
               to
               that
               of
               Ovid
               ,
            
             
               
                 Ore
                 legar
                 populi
                 ,
                 perque
                 omnia
                 secula
                 famâ
                 ,
              
               
                 Si
                 quid
                 habent
                 veri
                 vatum
                 presagia
                 ,
                 vivam
                 .
              
            
             
               But
               ,
               this
               is
               far
               from
               amounting
               to
               a
               real
               Immortality
               .
            
          
           
             
               Athanasius
               .
            
             
               It
               is
               enough
               ,
               if
               my
               Induction
               declare
               ,
               in
               the
               General
               ,
               that
               in
               this
               life
               ,
               we
               have
               a
               presension
               of
               some
               certain
               future
               state
               after
               death
               ,
               in
               which
               we
               shall
               have
               some
               sense
               of
               what
               we
               have
               been
               in
               this
               life
               ,
               and
               that
               accompanied
               with
               pleasure
               or
               pain
               .
               For
               ,
               as
               Hunger
               is
               an
               Appetite
               ,
               not
               of
               this
               or
               that
               particular
               dish
               of
               meat
               ,
               but
               only
               of
               meat
               in
               the
               General
               ;
               so
               though
               our
               opinion
               determine
               that
               general
               appetite
               to
               some
               one
               particular
               dish
               before
               all
               others
               ,
               which
               yet
               may
               be
               in
               it self
               lesse
               gratefull
               and
               wholsom
               ;
               yet
               that
               is
               evidence
               enough
               that
               we
               have
               an
               appetite
               to
               meat
               in
               the
               general
               ,
               and
               that
               our
               affecting
               a
               deceiptful
               dish
               ,
               doth
               not
               exclude
               our
               capacity
               of
               affecting
               a
               wholsome
               and
               more
               nutritive
               dish
               .
               In
               like
               manner
               ,
               it
               is
               apparent
               ,
               we
               have
               an
               Appetite
               of
               Immortality
               in
               the
               General
               ,
               or
               without
               determination
               to
               this
               or
               that
               particular
               state
               or
               
               condition
               therein
               .
               And
               though
               the
               mind
               perchance
               may
               pitch
               upon
               Immortal
               Fame
               ,
               as
               the
               most
               grateful
               means
               to
               satisfie
               that
               appetite
               ,
               which
               in
               it self
               is
               a
               meer
               vanity
               and
               deceiptful
               :
               yet
               that
               is
               sufficient
               to
               testifie
               ,
               that
               we
               have
               radicated
               in
               our
               Mind
               an
               Appetite
               of
               Immortality
               in
               the
               General
               ,
               and
               such
               a
               one
               as
               is
               true
               and
               germane
               .
               Whence
               ,
               that
               you
               may
               not
               urge
               the
               examples
               of
               Epicurus
               and
               others
               ,
               who
               believing
               the
               Souls
               of
               men
               to
               be
               Mortal
               ,
               did
               yet
               long
               labour
               in
               composing
               Books
               ,
               that
               might
               commend
               them
               to
               posterity
               after
               their
               death
               ;
               I
               say
               ,
               that
               these
               men
               did
               indirectly
               ,
               and
               upon
               consequence
               give
               testimony
               of
               the
               true
               Immortality
               ,
               in
               regard
               they
               were
               carried
               on
               ,
               by
               the
               secret
               impulse
               of
               nature
               ,
               to
               affect
               that
               vain
               and
               false
               one
               of
               Glory
               or
               Renown
               .
               For
               ,
               Nature
               hath
               not
               implanted
               in
               us
               any
               desire
               of
               things
               vain
               ;
               but
               it
               is
               our
               own
               folly
               and
               indiscretion
               ,
               which
               permitting
               our
               mind
               to
               be
               too
               deeply
               infected
               with
               things
               of
               this
               life
               ;
               averteth
               our
               studies
               and
               endeavours
               from
               the
               true
               and
               genuine
               scope
               of
               nature
               ,
               to
               erroneous
               hopes
               ,
               and
               delusive
               expectations
               .
               And
               now
               ,
               I
               hope
               ,
               you
               have
               not
               much
               left
               to
               say
               against
               this
               Argument
               of
               the
               Souls
               Immortality
               ,
               from
               our
               Appetite
               thereof
               .
            
          
           
             
               Isodicastes
               .
            
             
               Whether
               Lucretius
               be
               convinced
               of
               the
               force
               of
               this
               Reason
               ,
               or
               not
               ;
               it
               appears
               by
               his
               silence
               ,
               that
               he
               intends
               no
               longer
               to
               oppose
               it
               ,
               but
               is
               willing
               you
               should
               think
               you
               have
               made
               him
               
               your
               proselyte
               ,
               and
               so
               proceed
               to
               your
               last
               Moral
               consideration
               that
               remains
               .
            
          
           
             
               Athanasius
               .
            
             
               That
               may
               be
               desumed
               from
               the
               
                 Necessity
                 of
                 Divine
                 Iustice
              
               ;
               for
               ,
               as
               certain
               as
               God
               is
               ,
               so
               certain
               is
               it
               ,
               that
               He
               is
               just
               :
               and
               since
               it
               doth
               evidently
               consist
               with
               the
               method
               of
               Gods
               justice
               ,
               that
               it
               should
               be
               well
               with
               Good
               men
               ,
               and
               ill
               with
               evil
               men
               ;
               and
               we
               do
               not
               observe
               Good
               and
               Evil
               to
               be
               accordingly
               distributed
               in
               this
               life
               ,
               but
               rather
               the
               contrary
               ;
               Good
               men
               generally
               being
               even
               overwhelmed
               with
               afflictions
               ,
               and
               wicked
               men
               as
               generally
               swimming
               in
               pleasures
               :
               It
               follows
               ,
               that
               there
               must
               be
               another
               life
               ,
               wherein
               Virtue
               is
               to
               receive
               its
               reward
               ,
               and
               Vice
               its
               punishment
               .
               And
               ,
               if
               it
               were
               otherwise
               ,
               the
               gates
               of
               Piety
               would
               be
               shut
               up
               ,
               and
               those
               of
               Impiety
               opened
               ;
               all
               Religion
               be
               subverted
               ,
               all
               honesty
               destroyed
               ,
               and
               all
               Human
               Society
               dissolved
               .
            
          
           
             
               Lucretius
               .
            
             
               If
               this
               Reason
               be
               conclusive
               ,
               as
               to
               Men
               ,
               methinks
               ,
               it
               should
               be
               no
               lesse
               conclusive
               concerning
               Beasts
               also
               .
               For
               ,
               why
               should
               the
               harmlesse
               and
               patient
               sheep
               be
               worried
               by
               the
               noxious
               and
               bloody
               Wolf
               ?
               Or
               the
               innocent
               Dove
               become
               a
               prey
               to
               the
               greedy
               Falcon
               ?
               and
               no
               state
               remain
               after
               death
               ,
               for
               the
               reward
               of
               the
               sufferings
               of
               the
               one
               ,
               and
               punishment
               of
               the
               cruelty
               of
               the
               other
               ?
               How
               can
               this
               consist
               ,
               I
               pray
               ,
               with
               the
               method
               of
               Divine
               Justice
               :
               All
               Animals
               being
               the
               Creatures
               of
               God
               ,
               as
               well
               as
               Men
               ;
               and
               (
               for
               
               ought
               we
               know
               )
               as
               much
               the
               subjects
               of
               his
               Providence
               and
               Justice
               .
            
          
           
             
               Athanasius
               .
            
             
               Forasmuch
               as
               of
               all
               Animals
               ,
               Men
               only
               are
               capable
               of
               knowing
               ,
               revering
               ,
               worshiping
               and
               serving
               God
               ;
               it
               is
               manifest
               ,
               that
               They
               are
               as
               the
               principal
               care
               of
               his
               Providence
               ,
               so
               the
               only
               Object
               of
               his
               Justice
               .
               And
               though
               this
               be
               sufficient
               ,
               yet
               I
               shall
               add
               two
               other
               Reasons
               of
               weight
               and
               evidence
               enough
               to
               exclude
               the
               pretence
               of
               Brutes
               to
               a
               concernment
               in
               justice
               divine
               .
               The
               one
               is
               ,
               that
               among
               men
               in
               Societies
               ,
               there
               is
               a
               mutual
               Communion
               ,
               such
               as
               cannot
               be
               instituted
               among
               Beasts
               ,
               in
               regard
               they
               want
               reason
               to
               understand
               the
               benefit
               of
               such
               Communion
               :
               And
               ,
               that
               by
               this
               common
               compact
               ,
               men
               are
               obliged
               to
               do
               good
               and
               not
               harm
               each
               to
               other
               ,
               living
               in
               that
               communion
               ;
               but
               Beasts
               are
               not
               reciprocally
               obliged
               by
               any
               compact
               ,
               and
               so
               are
               incapable
               of
               doing
               or
               suffering
               injury
               (
               rightly
               so
               called
               )
               one
               from
               another
               .
               And
               ,
               therefore
               ,
               the
               actions
               of
               Men
               one
               towards
               another
               ,
               belong
               to
               the
               cognizance
               of
               Gods
               special
               Providence
               ;
               but
               not
               the
               actions
               of
               Beasts
               .
               The
               other
               is
               ,
               that
               it
               is
               Natures
               own
               institution
               ,
               that
               some
               Brute
               Animals
               should
               be
               Carnivorous
               ,
               some
               feed
               upon
               Herbs
               ,
               some
               upon
               fruits
               ,
               &c.
               and
               so
               such
               as
               are
               Carnivorous
               must
               destroy
               other
               weaker
               Animals
               ,
               or
               else
               they
               cannot
               subsist
               .
               To
               these
               ,
               if
               you
               please
               ,
               you
               may
               add
               also
               a
               third
               consideration
               ,
               which
               is
               ,
               that
               Man
               hath
               sentiments
               of
               a
               state
               after
               death
               ,
               and
               desires
               to
               be
               happy
               in
               that
               state
               ,
               and
               seems
               
               convulst
               at
               the
               fear
               of
               the
               contrary
               :
               But
               ,
               Beasts
               have
               no
               such
               thoughts
               ,
               no
               such
               desires
               ,
               no
               such
               fear
               ;
               so
               that
               it
               is
               no
               wonder
               ,
               that
               the
               provident
               Justice
               of
               God
               doth
               distribute
               Rewards
               and
               punishments
               to
               Men
               ,
               and
               to
               no
               other
               of
               his
               Creatures
               .
            
          
           
             
               Lucretius
               .
            
             
               As
               to
               this
               last
               Consideration
               ;
               is
               it
               not
               possible
               ,
               that
               Men
               ,
               casting
               about
               for
               various
               devices
               and
               imaginations
               to
               palliate
               and
               sweeten
               the
               sowrenesse
               of
               their
               Miseries
               ,
               in
               this
               life
               ,
               may
               have
               both
               invented
               this
               comfortable
               opinion
               of
               a
               state
               of
               future
               Immortality
               ;
               and
               introduced
               the
               supposition
               of
               this
               provident
               justice
               of
               God
               ,
               relating
               only
               to
               mens
               actions
               ,
               on
               purpose
               to
               support
               it
               :
               when
               other
               Animals
               ,
               being
               destitute
               of
               the
               like
               use
               of
               reason
               ,
               could
               have
               no
               such
               conceipt
               ?
            
          
           
             
               Athanasius
               .
            
             
               Impossible
               ;
               because
               the
               opinion
               of
               Immortality
               was
               before
               any
               sense
               of
               Misery
               ,
               and
               elder
               than
               all
               Memory
               ;
               and
               as
               it
               came
               into
               mens
               minds
               ,
               at
               first
               ,
               upon
               more
               weighty
               considerations
               ,
               than
               any
               temporal
               concernment
               :
               so
               must
               it
               have
               been
               ,
               as
               soon
               as
               there
               were
               men
               to
               entertain
               it
               .
               Wherefore
               ,
               as
               it
               is
               true
               ,
               that
               men
               who
               live
               in
               misery
               ,
               do
               more
               frequently
               fix
               their
               thoughts
               upon
               Immortality
               ,
               than
               those
               who
               live
               in
               happinesse
               :
               So
               is
               it
               equally
               true
               ,
               that
               not
               only
               miserable
               ,
               but
               many
               of
               the
               most
               prosperous
               and
               flourishing
               persons
               in
               the
               World
               ,
               do
               neverthelesse
               
               contemn
               the
               delights
               and
               pleasures
               of
               this
               transitory
               and
               umbratil
               life
               ,
               and
               account
               it
               the
               only
               satisfactory
               and
               comfortable
               entertainment
               of
               their
               thoughts
               ,
               to
               be
               constantly
               meditating
               upon
               that
               state
               of
               Immortality
               ,
               which
               shall
               receive
               them
               ,
               when
               all
               the
               pageant
               pleasures
               of
               the
               present
               life
               shall
               be
               ▪
               vanished
               away
               and
               come
               to
               not-hing
               .
            
          
           
             
               Lucretius
               .
            
             
               But
               ,
               is
               not
               Virtue
               ,
               on
               one
               side
               ,
               a
               sufficient
               recompence
               to
               it self
               ?
               and
               Vice
               ,
               on
               the
               other
               ,
               a
               sufficient
               punishment
               to
               it self
               ?
               and
               such
               ,
               than
               which
               no
               Executioner
               can
               inflict
               a
               more
               grievous
               and
               horrid
               ?
               What
               need
               ,
               therefore
               ,
               of
               any
               such
               state
               to
               come
               ,
               untill
               which
               the
               reward
               of
               Virtue
               ,
               and
               punishment
               of
               Vice
               ,
               is
               imagined
               to
               be
               deferred
               ?
            
          
           
             
               Athanasius
               .
            
             
               That
               virtue
               is
               not
               a
               sufficient
               recompence
               to
               itself
               ,
               may
               be
               naturally
               collected
               from
               hence
               ;
               that
               all
               virtuous
               persons
               have
               an
               eye
               of
               Affection
               constantly
               levelled
               at
               somewhat
               beyond
               it
               .
               For
               ,
               though
               the
               Stoicks
               affected
               this
               high-straind
               expression
               of
               the
               exceeding
               amiableness
               of
               virtue
               ;
               yet
               could
               they
               never
               perswade
               themselves
               ,
               or
               others
               ,
               but
               that
               Glory
               and
               Honour
               ,
               at
               least
               ,
               were
               lookt
               upon
               ,
               as
               the
               Consequents
               of
               Virtue
               :
               nor
               can
               it
               be
               affirmed
               ,
               that
               Glory
               doth
               alwayes
               seek
               out
               and
               court
               virtue
               ,
               of
               its
               owne
               accord
               ;
               forasmuch
               as
               really
               those
               persons
               were
               ever
               the
               most
               covetuous
               of
               Glory
               ,
               who
               have
               pretended
               
               the
               most
               to
               decline
               and
               avoid
               it
               .
               Yea
               ,
               the
               most
               Heroical
               among
               the
               Ancients
               seem
               to
               have
               proposed
               Glory
               ,
               and
               not
               barely
               Virtue
               itself
               ,
               as
               the
               guerdon
               of
               their
               most
               difficult
               enterprises
               and
               atcheivements
               ;
               which
               Cicero
               fully
               expresseth
               (
               
                 pro
                 Milone
              
               )
               in
               these
               elegant
               words
               :
               
                 Ex
                 omnibus
                 praemiis
                 virtutis
                 ,
                 amplissimum
                 est
                 praemium
                 Gloria
                 ,
                 quae
                 vitae
                 brevitatem
                 posteritatis
                 memoriâ
                 consolatur
                 ;
                 &
              
               (
               
                 pro
                 Arch.
              
               )
               
                 nullam
                 virtus
                 aliam
                 mercedem
                 laborum
                 ,
                 periculorumque
                 desiderat
                 ,
                 praeter
                 hanc
                 Laudis
                 &
                 Gloriae
                 ;
                 quâ
                 detractâ
                 ,
                 quid
                 est
                 in
                 hoc
                 tam
                 exiguo
                 vitae
                 curriculo
                 ,
                 &
                 tam
                 brevi
                 ,
                 quod
                 tantis
                 nos
                 in
                 laboribus
                 exerceamus
                 ?
              
               I
               add
               ,
               that
               according
               to
               this
               drie
               and
               uncomfortable
               lesson
               of
               the
               Stoicks
               ,
               a
               Prince
               would
               be
               unjust
               to
               expect
               honour
               from
               his
               subjects
               ,
               for
               his
               prudent
               and
               happy
               government
               ;
               a
               souldier
               unreasonable
               ,
               in
               hoping
               for
               any
               recompence
               for
               his
               valour
               and
               wounds
               ;
               an
               Artist
               worthy
               of
               blame
               in
               demanding
               a
               valuable
               price
               for
               an
               excellent
               piece
               of
               work
               ;
               a
               Physician
               unconscionable
               ,
               in
               receiving
               a
               fee
               for
               a
               Cure
               ,
               and
               the
               like
               :
               For
               if
               virtue
               ,
               or
               the
               doing
               of
               a
               good
               action
               be
               a
               competent
               reward
               to
               its
               self
               ;
               it
               must
               be
               (
               as
               I
               say
               )
               manifest
               injustice
               to
               require
               or
               receive
               any
               other
               .
               The
               same
               likewise
               may
               be
               said
               of
               Vice.
               For
               ,
               no
               man
               ,
               that
               doth
               an
               ill
               action
               ,
               fears
               only
               least
               that
               ill
               should
               torment
               him
               :
               but
               fears
               somthing
               beyond
               it
               ,
               and
               consequent
               upon
               it
               ,
               as
               infamy
               ,
               imprisonment
               ,
               torture
               and
               death
               .
               And
               these
               ,
               truly
               ,
               are
               more
               congruous
               punishments
               for
               vice
               ,
               than
               vice
               itself
               ;
               otherwise
               all
               Lawes
               would
               be
               unjust
               ,
               that
               inflict
               them
               .
               We
               may
               conclude
               ,
               therefore
               ,
               that
               since
               virtue
               doth
               
               frequently
               want
               its
               due
               reward
               ,
               in
               this
               life
               ;
               and
               vice
               as
               frequently
               goe
               without
               its
               due
               punishment
               :
               it
               followes
               ,
               that
               after
               death
               ,
               there
               is
               to
               succeed
               a
               certain
               immortal
               state
               ,
               in
               which
               both
               shall
               receive
               their
               due
               .
            
          
           
             
               Lucretius
               .
            
             
               Granting
               all
               this
               to
               be
               necessary
               ,
               in
               respect
               of
               Justice
               Divine
               ;
               yet
               I
               can
               see
               no
               necessity
               ,
               why
               the
               Rewards
               of
               the
               Virtuous
               ,
               and
               Punishment
               of
               the
               Vicious
               ,
               should
               be
               Eternal
               .
               For
               ,
               no
               Human
               action
               ,
               though
               highly
               good
               and
               commendable
               ,
               can
               yet
               be
               so
               meritorious
               ,
               as
               to
               deserve
               an
               Eternal
               recompence
               from
               God
               :
               as
               ,
               on
               the
               other
               side
               ,
               no
               action
               ,
               though
               superlatively
               criminal
               and
               detestable
               ,
               can
               yet
               be
               so
               bad
               ,
               as
               to
               require
               an
               everlasting
               punishment
               ;
               because
               neither
               the
               one
               ,
               nor
               the
               other
               is
               any
               thing
               but
               natural
               ,
               transitory
               ,
               and
               definite
               ,
               and
               so
               can
               hold
               no
               proportion
               to
               what
               is
               infinite
               .
            
          
           
             
               Athanasius
               .
            
             
               Though
               a
               Good
               action
               ,
               and
               so
               Virtue
               and
               Honesty
               ,
               considered
               Physically
               ,
               be
               but
               a
               slender
               thing
               ;
               yet
               ,
               because
               the
               worth
               or
               Merit
               of
               it
               is
               to
               be
               estimated
               according
               to
               the
               rule
               of
               Morality
               ,
               it
               comes
               to
               be
               of
               such
               excellency
               ,
               as
               that
               the
               Doer
               thereof
               ,
               freely
               and
               upon
               election
               endeavouring
               to
               compose
               and
               regulate
               himself
               ,
               by
               the
               best
               rules
               prescribed
               ,
               and
               so
               ennobling
               his
               actions
               with
               divine
               perfection
               ,
               as
               much
               as
               the
               frailty
               of
               his
               nature
               will
               permit
               ;
               may
               in
               justice
               hope
               for
               a
               reward
               proportionable
               
                 i.
                 e.
              
               an
               Eminent
               ,
               and
               
               Divine
               one
               ,
               such
               to
               which
               the
               Soul
               ,
               by
               its
               inherent
               appetite
               and
               tendency
               ,
               doth
               continually
               aspire
               .
               And
               this
               reward
               cannot
               be
               other
               but
               Everlasting
               ;
               because
               ,
               if
               it
               were
               only
               Temporal
               and
               Finite
               ,
               it
               could
               not
               deserve
               the
               name
               of
               a
               reward
               ,
               insomuch
               as
               the
               Fear
               of
               being
               once
               deprived
               of
               it
               again
               ,
               though
               after
               many
               myriads
               of
               years
               ,
               would
               destroy
               the
               pleasure
               of
               enjoying
               it
               .
               And
               the
               like
               may
               be
               said
               of
               the
               perpetuity
               of
               Punishments
               due
               to
               vicious
               persons
               so
               that
               there
               is
               no
               such
               disproportion
               as
               you
               surmise
               .
            
             
               And
               here
               ,
               if
               you
               please
               ,
               let
               us
               set
               bounds
               to
               our
               Debate
               concerning
               the
               Immortality
               of
               that
               noble
               Essence
               ,
               the
               Human
               Soul.
               For
               having
               run
               over
               the
               principal
               Physical
               Arguments
               ,
               that
               arise
               from
               the
               Operations
               of
               the
               Soul
               ,
               aswell
               in
               Volition
               ,
               as
               Intellection
               ,
               and
               also
               from
               the
               Nature
               and
               Universality
               of
               her
               Objects
               ;
               and
               added
               thereunto
               other
               Moral
               Considerations
               ,
               of
               high
               importance
               ,
               in
               order
               to
               the
               Conviction
               of
               this
               most
               comfortable
               and
               sacred
               Truth
               ,
               whose
               Assertion
               ,
               in
               obedience
               to
               your
               yesterdayes
               commands
               ,
               I
               assumed
               upon
               myself
               :
               I
               find
               the
               clue
               of
               all
               my
               Notions
               and
               Collections
               concerning
               this
               sublime
               subject
               ,
               now
               wholly
               unravelled
               .
               Nor
               ,
               after
               my
               solution
               of
               all
               your
               Scruples
               and
               Objections
               ,
               doth
               any
               thing
               remain
               for
               me
               longer
               to
               exercise
               your
               patience
               withall
               ,
               but
               only
               that
               I
               beg
               of
               you
               both
               your
               forgiveness
               ,
               in
               that
               I
               have
               thus
               long
               abused
               it
               already
               ;
               and
               that
               I
               render
               my
               thanks
               to
               you
               Lucretius
               ,
               for
               the
               advantage
               you
               were
               pleas'd
               to
               give
               me
               ,
               by
               your
               most
               ingenious
               and
               learned
               Opposition
               ,
               as
               you
               saw
               occasion
               ,
               in
               the
               process
               of
               my
               Discourses
               ;
               
               and
               to
               you
               ,
               Isodicastes
               ,
               for
               your
               most
               impartial
               and
               judicious
               turning
               the
               scales
               on
               the
               side
               of
               truth
               ,
               as
               often
               as
               Lucretius
               thought
               ,
               or
               seemed
               to
               think
               them
               ▪
               equilibrated
               betwixt
               his
               reasons
               and
               mine
               .
            
          
           
             
               Isodicastes
               .
            
             
               If
               I
               have
               been
               so
               happy
               ,
               Athanasius
               ,
               as
               to
               judge
               according
               to
               truth
               ;
               I
               assure
               you
               ,
               it
               was
               the
               clearness
               of
               your
               Reasonings
               alone
               ,
               that
               gave
               me
               light
               so
               to
               do
               :
               and
               therefore
               ,
               instead
               of
               that
               Forgiveness
               of
               your
               exercise
               of
               my
               patience
               ,
               (
               as
               you
               call
               it
               )
               which
               your
               modesty
               makes
               you
               require
               of
               me
               ;
               I
               must
               return
               you
               infinite
               thanks
               ,
               for
               your
               so
               fully
               compensating
               my
               patience
               and
               attention
               with
               such
               satisfaction
               ,
               as
               greater
               ought
               not
               to
               be
               expected
               ,
               concerning
               an
               argument
               of
               so
               much
               abstrusity
               and
               difficulty
               ,
               as
               this
               whereupon
               you
               have
               discoursed
               .
               And
               for
               Lucretius
               ,
               I
               think
               it
               now
               time
               for
               him
               ,
               to
               lay
               aside
               his
               disguise
               of
               a
               Contrary
               opinion
               which
               he
               put
               on
               only
               to
               experiment
               the
               strength
               of
               your
               Allegations
               ;
               for
               I
               must
               declare
               ,
               that
               in
               my
               judgement
               (
               which
               yet
               I
               doe
               not
               take
               to
               be
               definitive
               )
               he
               hath
               been
               too
               weak
               for
               you
               ,
               in
               all
               the
               passages
               of
               this
               contest
               ;
               yet
               rather
               from
               the
               weakness
               of
               the
               Cause
               he
               undertook
               ,
               than
               from
               any
               want
               of
               skill
               in
               himself
               to
               manage
               it
               to
               the
               utmost
               of
               its
               merit
               .
            
          
           
             
               Lucretius
               .
            
             
               We
               have
               yet
               an
               hour
               good
               ,
               before
               supper
               time
               ;
               and
               you
               were
               both
               pleased
               to
               devote
               this
               whole
               Evening
               to
               this
               particular
               Divertisement
               :
               
               And
               therefore
               ,
               if
               Athanasius
               be
               not
               tired
               with
               speaking
               ,
               nor
               you
               ,
               Isodicastes
               ,
               with
               hearing
               ;
               let
               me
               beseech
               you
               to
               continue
               your
               places
               a
               little
               longer
               ,
               while
               I
               propose
               some
               certain
               Objections
               ,
               long
               since
               made
               by
               Epicurus
               and
               some
               of
               my
               Fellow-Disciples
               ,
               against
               the
               Immortality
               of
               Mans
               Soul.
               For
               ,
               until
               Athanasius
               hath
               perfectly
               refuted
               them
               also
               ;
               if
               he
               thinks
               to
               Triumph
               ,
               it
               will
               be
               before
               he
               hath
               compleated
               his
               Victory
               .
            
          
           
             
               Athanasius
               .
            
             
               You
               are
               a
               politick
               Enemy
               ,
               Lucretius
               ,
               it
               seems
               :
               like
               experienced
               Generals
               ,
               you
               place
               your
               chiefest
               strength
               in
               a
               Reserve
               .
               But
               ,
               come
               ,
               draw
               up
               the
               remainder
               of
               your
               forces
               ;
               I
               doubt
               not
               of
               as
               good
               successe
               in
               the
               second
               charge
               ,
               as
               I
               have
               had
               in
               the
               first
               .
            
          
           
             
               Isodicastes
               .
            
             
               But
               ,
               pray
               ,
               Gentlemen
               ,
               let
               me
               conjure
               you
               both
               ,
               not
               to
               extend
               your
               Contract
               ,
               beyond
               eight
               a
               clock
               ;
               for
               ,
               at
               that
               hour
               ,
               I
               have
               appointed
               my
               Cook
               to
               furnish
               us
               with
               a
               short
               repast
               ;
               and
               my
               Watch
               saith
               ,
               it
               is
               almost
               seven
               already
               .
            
          
           
             
               Lucretius
               .
            
             
               Lesse
               than
               an
               hour
               will
               conclude
               our
               quarrel
               ,
               I
               promise
               you
               ,
               Isodicastes
               :
               but
               lest
               we
               lose
               time
               in
               preparatory
               circumstances
               ,
               I
               immediately
               addresse
               to
               the
               proposal
               of
               my
               intended
               Objections
               ,
               which
               have
               alwaies
               hitherto
               been
               accounted
               of
               of
               moment
               .
            
             
             
               The
               First
               is
               this
               ,
               that
               the
               Soul
               is
               generated
               ,
               grows
               up
               to
               maturity
               ,
               then
               again
               declines
               ,
               grows
               old
               ,
               and
               at
               length
               wholly
               decaies
               ,
               together
               with
               the
               body
               :
               So
               that
               ,
               if
               that
               Axiome
               be
               true
               ,
               
                 quitquid
                 natum
                 est
                 ,
                 possit
                 interire
                 ,
              
               the
               Soul
               being
               produced
               ,
               must
               be
               subject
               to
               dissolution
               .
            
          
           
             
               Athanasius
               .
            
             
               This
               Argument
               hath
               two
               parts
               ;
               the
               one
               supposing
               ,
               that
               the
               Soul
               is
               Generated
               :
               The
               other
               ,
               that
               it
               grows
               old
               and
               languid
               ,
               and
               decaies
               ,
               as
               the
               body
               doth
               ;
               and
               therefore
               I
               shall
               divide
               my
               Answer
               accordingly
               .
               To
               the
               First
               part
               I
               reply
               ,
               that
               that
               Axiome
               ,
               
                 quicquid
                 natum
                 est
                 ,
                 possit
                 interire
                 ,
              
               is
               true
               indeed
               concerning
               all
               things
               Corporeal
               and
               Compound
               ;
               but
               not
               concerning
               things
               Incorporeal
               and
               Simple
               ,
               such
               as
               I
               have
               already
               demonstrated
               the
               Soul
               to
               be
               :
               so
               that
               the
               Production
               of
               the
               Soul
               doth
               not
               necessitate
               her
               Dissolubility
               .
               That
               Incorporeal
               Natures
               are
               incapable
               of
               destruction
               ,
               I
               have
               formerly
               deduced
               from
               their
               want
               of
               parts
               into
               which
               they
               might
               be
               dissolved
               :
               all
               exsolubility
               consisting
               wholly
               in
               Partibility
               .
               And
               ,
               that
               Simple
               Natures
               are
               likewise
               incorruptible
               ,
               is
               manifest
               even
               from
               hence
               ,
               that
               the
               General
               and
               First
               Matter
               ,
               though
               Corporeal
               and
               produced
               from
               nothing
               by
               God
               at
               first
               ,
               doth
               persevere
               the
               very
               same
               for
               ever
               .
               So
               that
               Dissolubility
               belonging
               neither
               to
               Incorporiety
               ,
               nor
               Simplicity
               ;
               it
               is
               purely
               consequent
               ,
               that
               the
               Soul
               ,
               which
               is
               an
               essence
               Incorporeal
               and
               Simple
               ,
               cannot
               be
               obnoxious
               to
               Dissolution
               .
               And
               as
               to
               the
               Production
               of
               it
               ,
               though
               it
               be
               not
               easie
               for
               
               us
               (
               especially
               at
               the
               first
               thought
               )
               to
               conceive
               how
               an
               Incorporeal
               can
               be
               produced
               ,
               without
               perfect
               creation
               ,
               from
               which
               we
               have
               good
               cause
               to
               believe
               that
               God
               long
               since
               desisted
               ;
               yet
               that
               the
               Soul
               is
               produced
               ,
               we
               have
               the
               perswasion
               of
               sundry
               good
               reasons
               :
               As
               if
               it
               were
               improduct
               ,
               or
               eternal
               
                 à
                 parte
                 ante
              
               ,
               it
               would
               and
               must
               be
               so
               ,
               either
               as
               Coherent
               by
               it self
               ,
               and
               a
               substance
               sejoyned
               or
               severed
               from
               all
               other
               things
               ;
               or
               as
               a
               part
               adhaerent
               to
               another
               ,
               and
               deduced
               from
               that
               other
               ,
               when
               it
               is
               induced
               into
               the
               body
               .
               But
               ,
               that
               it
               is
               not
               a
               substance
               cohaerent
               
                 per
                 se
                 &
                 ab
                 aeterno
              
               ,
               may
               be
               inferred
               from
               hence
               ,
               that
               there
               is
               remaining
               in
               us
               no
               memory
               of
               any
               such
               eternal
               state
               ;
               that
               the
               University
               of
               things
               would
               want
               beginning
               ,
               and
               so
               could
               have
               neither
               Author
               ,
               nor
               Governour
               ,
               which
               is
               monstrous
               and
               absurd
               ,
               as
               I
               have
               demonstrated
               in
               my
               
                 Book
                 against
                 Atheism
              
               ;
               that
               if
               Men
               had
               been
               from
               all
               Eternity
               ,
               they
               must
               have
               been
               Infinite
               ,
               and
               so
               either
               there
               must
               have
               been
               an
               infinite
               multitude
               of
               Souls
               ,
               before
               all
               excogitable
               time
               ,
               or
               the
               same
               numerical
               Souls
               must
               have
               ,
               by
               transmigration
               ,
               been
               inservient
               to
               ,
               or
               informed
               successively
               ,
               not
               only
               many
               ,
               but
               infinite
               persons
               ;
               when
               yet
               it
               is
               repugnant
               ,
               that
               there
               should
               be
               an
               infinite
               number
               (
               lest
               therein
               should
               be
               admitted
               as
               many
               Binaries
               ,
               Denaries
               ,
               Millenaries
               ,
               &c.
               as
               Unities
               :
               and
               so
               somthing
               be
               allowed
               more
               infinite
               than
               an
               infinite
               ,
               which
               is
               absurd
               )
               And
               that
               our
               Souls
               were
               formerly
               in
               other
               men
               ,
               who
               lived
               before
               us
               ,
               we
               have
               no
               monument
               ,
               no
               record
               ,
               but
               those
               Fables
               of
               
                 Pythagoras
                 ,
                 Empedocles
              
               ,
               
               and
               the
               like
               .
               And
               ,
               that
               it
               is
               not
               a
               Particle
               desumed
               from
               another
               incorporeal
               ,
               is
               demonstrable
               from
               hence
               ,
               that
               an
               Incorporeal
               is
               uncapable
               of
               division
               into
               parts
               :
               Which
               reason
               is
               so
               plain
               and
               obvious
               ,
               that
               I
               cannot
               but
               wonder
               that
               Plato
               ,
               having
               asserted
               God
               to
               be
               a
               
                 Mind
                 Divine
                 and
                 Incorporeal
              
               ,
               should
               neverthelesse
               contradict
               himself
               in
               affirming
               ,
               that
               Mans
               Soul
               was
               
                 a
                 Particle
                 taken
                 from
                 the
                 substance
                 of
                 God
                 himself
              
               ;
               or
               how
               he
               could
               imagine
               the
               Soul
               to
               be
               Inexsoluble
               ,
               which
               he
               thought
               a
               part
               of
               an
               exsoluble
               nature
               .
               Wherefore
               ,
               seeing
               the
               Soul
               cannot
               possibly
               be
               Improduct
               ,
               either
               of
               these
               two
               waies
               (
               and
               certainly
               there
               can
               be
               no
               other
               )
               it
               must
               of
               necessity
               be
               Product
               ,
               whatsoever
               the
               Manner
               of
               its
               Production
               be
               .
               And
               here
               I
               might
               (
               as
               I
               suppose
               you
               expect
               I
               should
               )
               take
               occasion
               to
               engulph
               my self
               in
               that
               bottomlesse
               Sea
               of
               Difficulties
               ,
               concerning
               the
               Original
               and
               Extraduction
               of
               Mans
               Soul
               ;
               but
               being
               digressive
               from
               my
               present
               Theme
               ,
               and
               such
               whereof
               I
               am
               not
               yet
               able
               to
               give
               any
               other
               account
               ,
               than
               what
               you
               have
               met
               with
               ,
               in
               
                 Sennertus
                 ,
                 Harvey
              
               ,
               and
               other
               modern
               Physicians
               ,
               who
               have
               more
               expresly
               addicted
               themselves
               to
               enquire
               into
               the
               mysteries
               of
               Generation
               ;
               I
               think
               it
               prudence
               to
               wave
               the
               opportunity
               .
               Only
               thus
               much
               I
               may
               adventure
               to
               say
               ,
               and
               it
               is
               pertinent
               to
               my
               businesse
               in
               hand
               ,
               that
               the
               Production
               of
               the
               Soul
               cannot
               be
               from
               Matter
               ,
               because
               she
               is
               her self
               Immaterial
               ;
               nor
               from
               an
               Incorporeal
               ,
               by
               way
               of
               desumption
               or
               partition
               ,
               because
               Incorporiety
               and
               Divisibility
               are
               incompatible
               :
               So
               that
               they
               are
               not
               altogether
               destitute
               
               of
               reason
               ,
               who
               conceive
               that
               it
               is
               produced
               
                 ex
                 Nihilo
              
               ,
               and
               by
               such
               a
               Cause
               ,
               whose
               power
               is
               immense
               ,
               and
               superior
               to
               all
               the
               Energy
               of
               of
               Nature
               ,
               which
               must
               be
               God
               ,
               the
               Author
               of
               Nature
               .
               But
               ,
               however
               it
               is
               plain
               ,
               that
               though
               it
               hath
               its
               beginning
               and
               origine
               together
               with
               the
               body
               ;
               yet
               being
               Incorporeal
               ,
               it
               is
               not
               capable
               of
               perishing
               together
               with
               it
               ,
               as
               you
               would
               conclude
               .
               And
               thus
               much
               for
               the
               
                 First
                 part
              
               of
               your
               Argument
               .
            
             
               As
               for
               the
               Remainder
               of
               it
               ;
               to
               that
               Aristotle
               hath
               long
               since
               provided
               an
               Answer
               to
               my
               hand
               ,
               
                 in
                 the
                 fourth
                 Chapter
                 of
                 his
                 first
                 Book
                 de
                 Anima
                 ,
              
               which
               is
               a
               Text
               very
               apposite
               ,
               and
               memorable
               (
               however
               it
               either
               import
               a
               Contradiction
               in
               the
               Author
               himself
               ,
               or
               seem
               capable
               of
               their
               interpretation
               ,
               who
               alleage
               him
               as
               a
               defendant
               of
               the
               Mortality
               of
               the
               Soul
               )
               and
               therefore
               I
               shall
               recite
               it
               .
               
                 Innasci
                 autem
                 Intellectus
                 videtur
                 ,
                 &
                 substantia
                 quaedam
                 esse
                 ,
                 nec
                 corrumpi
                 ;
                 nam
                 si
                 corrumperetur
                 quidem
                 ,
                 id
                 maximè
                 fieret
                 ab
                 hebetatione
                 illa
                 ,
                 quae
                 in
                 senectute
                 contingit
                 :
                 nunc
                 autem
                 res
                 perinde
                 fit
                 ,
                 ac
                 in
                 ipsismet
                 sensuum
                 instrumentis
                 .
                 Si
                 enim
                 Senex
                 oculum
                 juvenilem
                 reciperet
                 ,
                 non
                 secus
                 ac
                 ipse
                 juvenis
                 videret
                 .
                 Unde
                 &
                 senectus
                 non
                 ex
                 eo
                 est
                 ,
                 quod
                 quidquam
                 passa
                 Anima
                 sit
                 ;
                 sed
                 quod
                 simile
                 aliquid
                 ,
                 ac
                 in
                 ebrietate
                 morbisque
                 eveniat
                 :
                 ipsaque
                 intelligendi
                 &
                 contemplandi
                 functio
                 propter
                 aliquid
                 aliud
                 interius
                 corruptum
                 marcescit
                 ,
                 cum
                 ipsum
                 interim
                 ,
                 cujus
                 est
                 ,
                 passionis
                 expers
                 maneat
                 .
              
               Which
               words
               considered
               ,
               we
               have
               good
               reason
               to
               afffirm
               ,
               that
               all
               that
               change
               ,
               which
               the
               Epicurean
               would
               have
               to
               be
               in
               the
               Rational
               Soul
               ,
               or
               
               Mind
               ,
               during
               the
               growth
               of
               the
               body
               in
               youth
               ,
               and
               decay
               of
               it
               in
               old
               age
               ;
               doth
               not
               proceed
               from
               any
               mutation
               in
               the
               Soul
               it self
               ,
               but
               in
               some
               other
               interior
               thing
               distinct
               from
               it
               ,
               as
               the
               Imagination
               ,
               or
               Organ
               of
               the
               Common
               Sense
               ,
               the
               Brain
               ,
               which
               being
               well
               or
               ill
               affected
               ,
               the
               Soul
               it self
               suffereth
               no
               whit
               at
               all
               ,
               but
               only
               the
               Functions
               of
               it
               flourish
               or
               decay
               accordingly
               .
               For
               ,
               since
               the
               Intellect
               is
               enshrined
               in
               the
               body
               ,
               for
               only
               this
               end
               ,
               that
               it
               might
               collect
               the
               Knowledge
               of
               things
               ,
               by
               the
               intercession
               of
               the
               Phansy
               ,
               into
               which
               the
               images
               of
               things
               are
               conveyed
               through
               the
               Senses
               ;
               and
               that
               in
               order
               to
               its
               reasoning
               concerning
               them
               ,
               it
               might
               receive
               hints
               from
               those
               images
               ,
               which
               residing
               in
               the
               Phansy
               ,
               are
               therefore
               (
               as
               we
               have
               said
               )
               called
               Phantasms
               :
               hence
               is
               it
               ,
               that
               the
               Soul
               ,
               in
               the
               beginning
               of
               its
               age
               ,
               or
               during
               Childhood
               ,
               doth
               reason
               but
               little
               ,
               because
               it
               hath
               then
               but
               few
               images
               or
               phantasms
               in
               store
               ,
               from
               which
               it
               might
               take
               occasion
               of
               composing
               discourses
               :
               but
               ,
               in
               processe
               of
               time
               ,
               it
               comes
               to
               ratiocinate
               more
               copiously
               and
               perfectly
               ,
               as
               having
               then
               both
               more
               ,
               and
               more
               clear
               and
               ordinate
               Phantasms
               ;
               and
               lastly
               in
               decrepite
               old
               age
               ,
               it
               again
               falls
               to
               reason
               but
               little
               and
               brokenly
               ,
               because
               ,
               by
               reason
               of
               the
               drinesse
               of
               the
               brain
               ,
               the
               Phantasms
               are
               then
               either
               wholly
               ,
               or
               for
               the
               most
               part
               obliterated
               ,
               and
               those
               few
               that
               remain
               ,
               are
               represented
               both
               obscurely
               and
               perturbedly
               .
               So
               that
               (
               as
               Aristotle
               saith
               )
               if
               it
               were
               possible
               to
               give
               an
               old
               man
               a
               young
               Eye
               ,
               and
               a
               young
               Imagination
               ;
               his
               Soul
               would
               soon
               declare
               ,
               by
               exquisite
               vision
               ,
               
               and
               quick
               reasoning
               ,
               that
               it
               was
               not
               she
               ,
               that
               had
               grown
               old
               ,
               but
               her
               Organs
               ;
               and
               that
               she
               is
               capable
               of
               no
               more
               change
               from
               the
               impairment
               of
               the
               body
               by
               old
               age
               ,
               than
               is
               usually
               observed
               to
               arise
               (
               
                 pro
                 tempore
              
               )
               from
               a
               fit
               of
               drunkennesse
               ,
               or
               some
               disease
               of
               the
               brain
               .
               For
               ,
               as
               when
               the
               malignity
               of
               the
               Spirits
               of
               Wine
               is
               overcome
               by
               sleep
               ,
               and
               dispelled
               by
               sweat
               ;
               or
               the
               violence
               of
               a
               disease
               possessing
               the
               brain
               ,
               or
               seat
               of
               reason
               ,
               is
               abated
               ;
               a
               man
               doth
               no
               longer
               suffer
               a
               delirium
               ,
               but
               returns
               to
               the
               clear
               use
               of
               his
               reasoning
               Faculty
               ,
               as
               before
               his
               head
               was
               disordered
               :
               So
               ,
               if
               the
               Brain
               and
               Phansy
               were
               youthfully
               affected
               in
               an
               old
               man
               ,
               the
               Soul
               would
               no
               longer
               seem
               to
               doat
               ,
               but
               reason
               as
               perfectly
               as
               ever
               before
               in
               the
               vigour
               and
               flourishing
               state
               of
               youth
               .
               From
               whence
               it
               is
               evident
               ,
               that
               whatever
               of
               change
               men
               have
               thought
               to
               be
               in
               the
               Soul
               ,
               by
               reason
               of
               that
               great
               decay
               generally
               attending
               old
               age
               ;
               is
               not
               really
               in
               the
               Soul
               ,
               but
               only
               in
               the
               Imagination
               ,
               and
               the
               Organ
               thereof
               ,
               which
               is
               not
               so
               well
               disposed
               ,
               as
               in
               the
               vigour
               of
               life
               .
               And
               this
               might
               be
               conveniently
               explained
               by
               the
               similitude
               of
               a
               Scribe
               ,
               who
               cannot
               write
               so
               smooth
               and
               fine
               a
               hand
               ,
               with
               an
               old
               and
               blunted
               pen
               ,
               as
               with
               a
               new
               and
               sharp
               one
               :
               But
               the
               thing
               is
               of
               it self
               too
               clear
               ,
               to
               need
               the
               illustration
               of
               Comparisons
               .
               And
               this
               may
               suffice
               to
               dissolve
               your
               mighty
               Argument
               objected
               .
            
          
           
             
               Lucretius
               .
            
             
               My
               SECOND
               Argument
               is
               desumed
               from
               hence
               ,
               that
               the
               Soul
               is
               not
               only
               distempered
               and
               
               misaffected
               with
               diseases
               of
               her
               owne
               ,
               but
               infected
               and
               touch't
               also
               by
               those
               of
               the
               body
               :
               and
               what
               is
               capable
               of
               disease
               or
               misaffection
               ,
               either
               protopathically
               ,
               or
               sympathically
               ,
               is
               doubtless
               capable
               of
               dissolution
               .
               This
               you
               may
               remember
               ,
               was
               long
               since
               urged
               by
               Panaetius
               of
               Epicurus
               sect
               ;
               for
               ,
               
                 Cicero
                 (
                 primo
                 Tuscul.
              
               )
               speaking
               of
               him
               ,
               saith
               ;
               
                 alteram
                 autem
                 rationem
                 affert
                 ,
                 nihil
                 esse
                 quod
                 dole
                 at
                 ,
                 quin
                 id
                 aegrum
                 esse
                 quoque
                 possit
                 :
                 quod
                 autem
                 in
                 morbum
                 cadat
                 ,
                 id
                 etiam
                 interiturum
                 ;
                 dolere
                 autem
                 Animos
                 ,
                 ergo
                 etiam
                 interire
                 .
              
            
          
           
             
               Athanasius
               .
            
             
               As
               for
               such
               Diseases
               of
               the
               body
               ,
               which
               you
               suppose
               extend
               to
               the
               discomposure
               of
               the
               Soul
               ,
               by
               way
               of
               sympathy
               ;
               as
               particulary
               the
               Phrensy
               ,
               Madnesse
               ,
               Hypochondriacall
               Melancholy
               ,
               the
               Lethargy
               ,
               Hydrophobia
               ,
               and
               others
               which
               work
               upon
               the
               brain
               ,
               and
               perturb
               the
               Animal
               Faculties
               :
               the
               same
               Answer
               will
               serve
               to
               exempt
               the
               Soul
               from
               suffering
               any
               detriment
               from
               them
               ,
               which
               I
               just
               now
               alleaged
               against
               her
               decay
               in
               old
               age
               .
               For
               ,
               though
               in
               truth
               the
               Mind
               cannot
               exercise
               its
               proper
               functions
               duely
               and
               rightly
               ,
               in
               fits
               of
               Delirium
               ,
               the
               Phrensy
               ,
               and
               the
               like
               ;
               nor
               at
               all
               in
               Lethargies
               ,
               and
               Apoplexies
               :
               yet
               this
               ought
               not
               to
               be
               ascribed
               to
               any
               depravation
               or
               change
               in
               the
               substance
               of
               the
               Mind
               itself
               ,
               but
               only
               to
               an
               indisposition
               in
               the
               Phansy
               and
               Animal
               Organs
               .
            
             
               And
               ,
               as
               for
               Passions
               of
               Grief
               ,
               Fear
               ,
               Remorse
               &c.
               which
               are
               reputed
               the
               proper
               Diseases
               of
               the
               Mind
               ;
               in
               the
               first
               place
               ,
               we
               may
               derive
               our
               
               Answer
               concerning
               them
               ,
               from
               the
               place
               of
               Aristotle
               newly
               cited
               .
               For
               ,
               he
               there
               subjoyns
               ,
               
                 Amores
                 ,
                 odium
                 ,
                 &
                 alia
                 ,
                 passiones
                 esse
                 non
                 intellectûs
                 ,
                 sed
                 corporis
                 ipsum
                 habentis
                 ;
                 esse
                 enim
                 fortè
                 Intellectum
                 aliquid
                 divinum
                 &
                 passionis
                 expers
                 .
              
               By
               which
               ,
               his
               meaning
               is
               ,
               that
               the
               proper
               Function
               of
               the
               Intellect
               ,
               is
               to
               understand
               and
               reason
               (
               though
               he
               was
               pleased
               to
               reckon
               Cogitation
               among
               the
               Passions
               )
               and
               that
               all
               Passions
               belong
               to
               the
               Appetite
               either
               Concupiscible
               or
               Irascible
               ,
               which
               is
               a
               Corporeal
               Faculty
               .
               For
               ,
               though
               Passion
               be
               posterior
               to
               Cognition
               ,
               and
               dependent
               thereupon
               ;
               so
               that
               it
               may
               seem
               to
               be
               received
               in
               the
               subject
               ,
               to
               which
               Cognition
               doth
               belong
               ,
               that
               is
               to
               the
               Mind
               :
               nevertheless
               ,
               because
               the
               Mind
               ,
               while
               resident
               in
               the
               body
               ,
               doth
               make
               use
               of
               corporeal
               Images
               pre-admitted
               into
               the
               Imagination
               ;
               and
               in
               the
               mean
               while
               the
               Phansy
               ,
               in
               imagining
               what
               things
               are
               ,
               doth
               co-operate
               together
               with
               the
               Mind
               ,
               and
               the
               motion
               of
               the
               Corporeal
               or
               Sensitive
               Faculty
               followeth
               after
               the
               perception
               of
               objects
               by
               the
               Phansy
               ;
               thence
               it
               comes
               ,
               that
               the
               whole
               Commotion
               ,
               or
               Passion
               doth
               belong
               to
               the
               Appetite
               and
               Body
               ,
               the
               Mind
               all
               that
               while
               remain
               free
               and
               unmoved
               ,
               after
               the
               same
               manner
               ,
               as
               a
               Master
               and
               servant
               travelling
               together
               ,
               the
               servant
               carries
               the
               burden
               ,
               and
               the
               Master
               goes
               light
               and
               free
               ,
               and
               unconcerned
               in
               the
               weight
               and
               trouble
               thereof
               .
               But
               ,
               forasmuch
               as
               we
               must
               admit
               a
               certain
               Appetite
               properly
               competent
               to
               the
               Soul
               itself
               ,
               viz.
               the
               Rational
               Appetite
               (
               from
               the
               name
               of
               its
               action
               ,
               usually
               denominated
               the
               Will
               )
               by
               which
               we
               find
               ourselves
               
               secretly
               inclined
               and
               carried
               towards
               things
               Honest
               and
               Divine
               ,
               and
               which
               ought
               to
               remain
               in
               the
               Soul
               even
               after
               death
               ,
               since
               it
               must
               then
               be
               sensible
               either
               of
               pleasure
               in
               the
               state
               of
               felicity
               ,
               or
               of
               pain
               in
               the
               state
               of
               misery
               :
               therefore
               ,
               I
               confess
               ,
               we
               cannot
               deny
               but
               there
               are
               some
               certain
               Motions
               in
               the
               Soul
               itself
               ,
               which
               in
               respect
               of
               the
               analogy
               they
               seem
               to
               hold
               to
               those
               of
               the
               sensual
               or
               Corporeal
               Appetite
               ,
               and
               that
               we
               cannot
               otherwise
               express
               them
               ,
               may
               well
               enough
               be
               called
               Passions
               ,
               yet
               these
               are
               not
               to
               be
               conceived
               to
               arise
               from
               any
               dilatation
               ,
               compression
               ,
               solution
               of
               continuity
               ,
               and
               the
               like
               violent
               motions
               ,
               that
               might
               adferr
               any
               harme
               or
               detriment
               to
               the
               substance
               of
               the
               Soul.
               Nor
               ,
               indeed
               ,
               ought
               this
               to
               seem
               strange
               or
               difficult
               ,
               in
               a
               thing
               that
               is
               Incorporeal
               ;
               since
               even
               among
               Corporeals
               ,
               we
               observe
               some
               ,
               that
               have
               a
               substance
               unalterable
               ,
               and
               so
               inconsumable
               ,
               by
               the
               most
               violent
               motions
               in
               Nature
               ,
               as
               Gold
               ,
               Amianthus
               ,
               and
               the
               like
               ;
               and
               that
               Aristotle
               makes
               the
               substance
               of
               Heavenly
               bodies
               ,
               such
               as
               that
               it
               cannot
               be
               altered
               ,
               heated
               ,
               or
               dissolved
               by
               the
               heat
               of
               the
               Sun
               ,
               as
               all
               sublunary
               bodies
               are
               .
            
          
           
             
               Lucretius
               .
            
             
               What
               think
               you
               then
               ,
               Athanasius
               ,
               of
               Drunkeness
               ,
               wherein
               both
               the
               Rational
               Faculty
               is
               highly
               perturbed
               ,
               and
               the
               Motive
               as
               much
               enfeebled
               :
               neither
               of
               which
               could
               be
               ,
               if
               the
               Soul
               did
               not
               suffer
               from
               the
               violence
               of
               the
               wine
               ;
               and
               what
               is
               capable
               of
               suffering
               such
               damage
               from
               external
               causes
               ,
               cannot
               be
               incapable
               of
               totall
               
               dissolution
               from
               the
               same
               ,
               in
               case
               their
               force
               and
               activity
               become
               more
               intense
               .
               Therefore
               the
               soul
               is
               Mortal
               .
            
          
           
             
               Athanasius
               .
            
             
               Why
               ,
               truly
               ,
               I
               think
               this
               Argument
               as
               light
               and
               trivial
               as
               your
               former
               ,
               and
               that
               the
               same
               solution
               will
               serve
               to
               both
               .
               For
               ,
               it
               is
               not
               the
               Mind
               ,
               which
               is
               overwhelmed
               with
               the
               deluge
               of
               Wine
               ,
               but
               the
               brain
               and
               seat
               or
               instrument
               of
               the
               Phansy
               ,
               whose
               images
               being
               beclouded
               and
               confused
               by
               the
               fumes
               or
               spirits
               of
               the
               wine
               ,
               brought
               thither
               by
               the
               arteries
               ;
               it
               is
               impossible
               the
               Mind
               should
               make
               use
               of
               them
               with
               that
               clearness
               and
               distinction
               ,
               as
               when
               they
               were
               pure
               and
               in
               order
               .
               And
               ,
               as
               for
               that
               general
               weakness
               ,
               which
               remaines
               for
               a
               while
               after
               the
               drunken
               fit
               is
               over
               ,
               in
               all
               the
               members
               of
               the
               body
               ;
               this
               is
               not
               to
               be
               referred
               to
               the
               Mind
               neither
               ,
               but
               to
               the
               Motive-Faculty
               ,
               whose
               instruments
               ,
               and
               principally
               the
               Nerves
               ,
               are
               then
               misaffected
               ,
               and
               in
               a
               manner
               relaxed
               ,
               so
               as
               they
               become
               indisposed
               to
               the
               regiment
               of
               the
               Mind
               .
            
             
               The
               best
               Lutenist
               in
               the
               world
               ,
               you
               know
               ,
               cannot
               play
               a
               tune
               upon
               a
               Lute
               ,
               whose
               strings
               are
               relaxed
               by
               moisture
               ,
               or
               otherwise
               altered
               from
               their
               requisite
               temper
               :
               and
               yet
               his
               skill
               in
               musick
               never
               a
               whit
               the
               less
               :
               why
               then
               should
               you
               conceive
               ,
               that
               the
               soul
               should
               be
               able
               to
               conserve
               the
               harmony
               of
               voluntary
               motions
               in
               the
               sinewes
               ,
               muscles
               ,
               and
               members
               of
               the
               body
               ,
               when
               the
               requisite
               tenour
               of
               those
               her
               instruments
               is
               depraved
               ,
               by
               the
               stupefactive
               and
               relaxing
               force
               of
               
               the
               Wine
               ,
               drank
               in
               excesse
               ?
               The
               Members
               of
               the
               body
               are
               fit
               instruments
               ▪
               to
               execute
               the
               motions
               by
               the
               Soul
               impressed
               upon
               them
               ;
               but
               when
               they
               are
               surrounded
               with
               the
               malignant
               and
               Narcotical
               vapours
               of
               Wine
               ,
               and
               thereby
               relaxed
               or
               oppressed
               ;
               they
               become
               uncapable
               of
               the
               Souls
               mandates
               and
               government
               ,
               till
               those
               vapours
               being
               again
               discussed
               ,
               they
               have
               recovered
               their
               natural
               temper
               ,
               and
               due
               disposition
               :
               and
               yet
               the
               Soul
               it self
               all
               that
               while
               remain
               vigorous
               and
               strong
               ,
               as
               in
               Sobriety
               ;
               contrary
               to
               what
               this
               your
               Objection
               supposeth
               .
            
          
           
             
               Lucretius
               .
            
             
               Since
               you
               so
               easily
               expede
               your self
               from
               the
               Objections
               drawn
               from
               Diseases
               ,
               and
               Ebriety
               ;
               I
               shall
               urge
               you
               with
               one
               ,
               that
               seems
               more
               tough
               and
               knotty
               ,
               and
               that
               is
               this
               .
               As
               the
               Body
               ,
               so
               also
               the
               Soul
               or
               Mind
               is
               capable
               of
               being
               cured
               or
               rectified
               by
               the
               Art
               of
               Medicine
               ;
               and
               if
               so
               ,
               there
               must
               be
               either
               an
               addition
               to
               ,
               or
               a
               detraction
               of
               somwhat
               from
               the
               Soul
               ;
               Physick
               being
               a
               Detraction
               of
               what
               is
               superfluous
               ,
               and
               an
               addition
               of
               what
               is
               deficient
               in
               mans
               Nature
               :
               And
               therefore
               the
               Soul
               ,
               being
               capable
               of
               addition
               and
               detraction
               ,
               is
               capable
               likewise
               of
               destruction
               .
            
          
           
             
               Athanasius
               .
            
             
               Alas
               ,
               Lucretius
               ,
               this
               is
               still
               a
               branch
               of
               the
               same
               stock
               ;
               and
               to
               it
               I
               may
               easily
               accommodate
               an
               Answer
               ,
               out
               of
               what
               I
               even
               now
               replied
               to
               
               your
               supposed
               sympathy
               of
               the
               Soul
               with
               the
               body
               ,
               in
               some
               Diseases
               .
               For
               ,
               albeit
               ,
               it
               be
               most
               true
               ,
               that
               by
               Hellebor
               and
               other
               Antimelancholical
               remedies
               ,
               we
               Physicians
               usually
               cure
               Madnesse
               ,
               called
               Insania
               ,
               and
               Amentia
               ,
               Unsoundness
               or
               Distraction
               of
               the
               Mind
               :
               Yet
               is
               it
               as
               true
               ,
               that
               this
               Cure
               is
               wrought
               only
               upon
               the
               brain
               ,
               or
               seat
               of
               the
               Imagination
               ,
               which
               being
               purged
               of
               that
               adust
               and
               blackish
               humour
               ,
               which
               oppressed
               it
               ,
               and
               altered
               from
               the
               distemper
               therein
               caused
               by
               the
               noxious
               and
               intoxicating
               qualities
               of
               that
               humour
               ;
               the
               Mind
               doth
               soon
               return
               to
               perform
               all
               its
               proper
               Functions
               as
               regularly
               and
               exactly
               ,
               as
               at
               any
               time
               before
               the
               patient
               was
               invaded
               with
               that
               distemper
               of
               his
               brain
               ,
               and
               depravation
               of
               his
               Phansy
               .
               So
               that
               ,
               as
               when
               a
               man
               go's
               haulting
               ,
               because
               one
               of
               his
               shooes
               is
               higher
               than
               the
               other
               ,
               we
               may
               well
               enough
               say
               ,
               that
               man
               doth
               hault
               ,
               though
               all
               the
               cause
               of
               his
               haulting
               be
               only
               the
               inequality
               of
               his
               shooes
               ;
               and
               to
               make
               him
               go
               right
               again
               ,
               there
               needs
               no
               more
               ,
               but
               to
               moke
               his
               shooes
               equally
               high
               :
               So
               ,
               when
               a
               man
               haults
               ,
               as
               it
               were
               ,
               in
               his
               Reason
               ,
               or
               fails
               in
               the
               evennesse
               and
               decorum
               of
               his
               Discourse
               ;
               we
               may
               say
               ,
               that
               man
               is
               Unsound
               or
               lame
               in
               his
               Mind
               ,
               though
               that
               unsoundnesse
               consist
               only
               in
               his
               Brain
               or
               Imagination
               ,
               and
               to
               restore
               him
               to
               the
               right
               and
               becomming
               manage
               of
               his
               reason
               ,
               there
               needs
               no
               more
               ,
               but
               to
               rectify
               his
               Phansy
               or
               Brain
               ,
               in
               whose
               preternatural
               distemper
               alone
               his
               madnesse
               doth
               consist
               .
            
             
               Again
               ,
               forasmuch
               as
               there
               are
               (
               as
               it
               were
               
               some
               certain
               diseases
               peculiar
               only
               to
               the
               Mind
               ;
               at
               lest
               in
               that
               Metaphorical
               sense
               ,
               I
               have
               already
               explained
               :
               And
               that
               these
               depravities
               ,
               commonly
               called
               
                 Diseases
                 of
                 the
                 Mind
              
               ,
               are
               capable
               of
               cure
               by
               ,
               that
               which
               is
               truly
               the
               Physick
               of
               the
               Mind
               ,
               
                 viz.
                 Moral
                 Philosophy
              
               :
               Therefore
               ought
               we
               to
               conceive
               ,
               that
               as
               the
               Mind
               is
               subject
               to
               those
               its
               Affections
               ,
               without
               any
               the
               least
               detriment
               or
               alteration
               of
               its
               substance
               ;
               so
               also
               may
               it
               be
               cured
               of
               them
               again
               ,
               without
               any
               alteration
               ,
               addition
               ,
               or
               detraction
               substantial
               .
               For
               ,
               since
               the
               Diseases
               of
               the
               Mind
               are
               nothing
               else
               but
               certain
               Evill
               or
               
                 vitious
                 Habits
              
               ,
               contracted
               by
               custom
               ;
               and
               those
               Habits
               are
               nothing
               else
               but
               certain
               Modes
               or
               
                 Manners
                 of
                 its
                 standing
                 affected
              
               to
               such
               or
               such
               objects
               :
               Thence
               comes
               it
               ,
               that
               those
               Vicious
               Habits
               may
               be
               sensibly
               expelled
               by
               the
               induction
               of
               contrary
               Habits
               ,
               that
               is
               of
               Virtuous
               ones
               ;
               like
               as
               a
               Crooked
               staffe
               may
               be
               made
               streight
               ,
               only
               by
               bowing
               it
               the
               contrary
               way
               .
               And
               though
               no
               similitude
               be
               exactly
               congruous
               in
               this
               case
               ,
               because
               the
               Affections
               of
               Corporeal
               Natures
               hold
               no
               correspondence
               with
               those
               of
               Incorporeals
               :
               Yet
               I
               choose
               to
               make
               use
               of
               this
               ,
               of
               the
               rectification
               of
               a
               crooked
               staff
               ,
               because
               the
               Crookednesse
               of
               the
               staff
               doth
               in
               some
               sort
               represent
               the
               Curvity
               of
               a
               Mind
               misaffected
               by
               vicious
               Habits
               ;
               and
               the
               Rectitude
               of
               a
               staff
               ,
               equally
               represent
               that
               Rightnesse
               of
               the
               Mind
               ,
               which
               is
               acknowledged
               in
               the
               Soveraignty
               and
               Habit
               of
               Virtue
               .
               And
               thus
               you
               see
               ,
               that
               the
               Curability
               of
               the
               Mind
               by
               the
               prescripts
               of
               
               Morality
               ,
               doth
               not
               import
               its
               dissolubility
               ,
               as
               you
               infer
               ,
               but
               rather
               the
               Contrary
               ;
               for
               no
               Moral
               precept
               can
               be
               applied
               to
               ,
               or
               work
               upon
               a
               Corporeal
               or
               Dissoluble
               essence
               .
            
          
           
             
               Lucretius
               .
            
             
               From
               Diseases
               and
               Remedies
               both
               of
               Body
               and
               Mind
               ,
               let
               us
               have
               recourse
               to
               Death
               ,
               and
               see
               if
               from
               the
               manner
               of
               its
               Tyranny
               we
               can
               raise
               an
               Objection
               or
               two
               against
               your
               opinion
               of
               the
               Souls
               being
               naturally
               exempted
               from
               the
               same
               .
               It
               is
               observed
               ,
               that
               Men
               generally
               die
               Membratim
               ,
               limb
               after
               limb
               ,
               death
               advancing
               by
               sensible
               degrees
               from
               the
               extream
               parts
               to
               the
               Central
               and
               more
               noble
               :
               as
               if
               the
               Soul
               were
               not
               a
               substance
               intirely
               collected
               into
               it self
               ,
               or
               resident
               in
               any
               one
               particular
               place
               of
               the
               body
               (
               as
               you
               seem
               to
               conceive
               )
               but
               diffused
               and
               scatter'd
               in
               several
               pieces
               ,
               and
               so
               subject
               to
               dissipation
               part
               after
               part
               .
            
          
           
             
               Athanasius
               .
            
             
               The
               Solution
               of
               this
               is
               far
               from
               being
               difficult
               .
               For
               ,
               conceiving
               the
               soul
               ,
               as
               Incorporeal
               ,
               to
               be
               diffused
               through
               the
               whole
               body
               ,
               not
               by
               Extension
               of
               bulk
               ,
               but
               by
               Replication
               ,
               or
               (
               as
               the
               Schools
               speak
               )
               by
               
                 position
                 of
                 the
                 same
                 Entity
                 in
                 each
                 part
                 of
                 the
                 body
              
               ;
               it
               is
               easy
               to
               understand
               ,
               that
               the
               soul
               ,
               when
               the
               members
               grow
               cold
               and
               mortified
               ,
               doth
               then
               ,
               indeed
               ,
               instantly
               cease
               to
               be
               in
               them
               :
               
               yet
               is
               not
               cut
               off
               piece-meal
               ,
               or
               diminished
               ,
               and
               so
               sensibly
               or
               gradually
               dissipated
               ,
               as
               you
               suppose
               ;
               but
               the
               whole
               of
               it
               remains
               in
               so
               much
               of
               the
               body
               ,
               as
               yet
               continues
               warme
               ,
               and
               perfused
               by
               the
               vital
               Heat
               ,
               untill
               ceasing
               longer
               to
               animate
               the
               principal
               seat
               or
               throne
               of
               its
               residence
               (
               whether
               the
               Brain
               ,
               or
               Heart
               )
               it
               at
               length
               bid
               adieu
               to
               the
               whole
               ,
               and
               withdraw
               itself
               intire
               and
               perfect
               .
               What
               I
               here
               say
               ,
               of
               the
               
                 Constitution
                 of
                 the
                 whole
                 Soul
                 in
                 the
                 whole
                 body
                 ,
                 and
                 the
                 whole
                 Soul
                 in
                 every
                 part
                 of
                 the
                 body
                 ,
                 by
                 way
                 of
                 Replication
                 ,
                 or
                 Position
                 of
                 the
                 same
                 Entity
                 in
                 divers
                 places
                 at
                 the
                 same
                 time
              
               ;
               is
               ,
               I
               confess
               ,
               som
               what
               obscure
               ,
               and
               the
               imperfection
               of
               our
               knowledge
               in
               the
               affections
               of
               Immateriall
               natures
               ,
               will
               hardly
               permit
               us
               to
               illustrate
               it
               :
               yet
               ,
               lest
               you
               should
               think
               it
               meerly
               imaginary
               and
               sophisticall
               ,
               I
               may
               assert
               the
               possibility
               and
               reasonableness
               of
               it
               ,
               by
               a
               similitude
               of
               an
               
                 intentional
                 species
              
               ,
               or
               
                 visible
                 Image
              
               ;
               Which
               all
               men
               allow
               so
               to
               be
               diffused
               through
               the
               whole
               medium
               or
               space
               ,
               as
               that
               it
               is
               at
               the
               same
               time
               whole
               in
               every
               part
               of
               that
               space
               :
               because
               in
               what
               part
               soever
               of
               the
               space
               the
               eye
               of
               the
               spectatour
               be
               posited
               ,
               the
               whole
               Image
               is
               still
               visible
               therein
               .
               Now
               ,
               if
               this
               manner
               of
               total
               diffusion
               ,
               without
               fraction
               or
               division
               ,
               be
               competent
               to
               the
               visible
               species
               ,
               which
               is
               Corporeal
               ,
               as
               I
               have
               amply
               proved
               in
               my
               Physiology
               ,
               where
               I
               treated
               expresly
               of
               the
               nature
               of
               Vision
               :
               certainly
               it
               must
               ,
               with
               more
               reason
               ,
               be
               competent
               to
               the
               Soul
               ,
               which
               is
               Incorporeal
               .
               And
               as
               for
               what
               you
               observe
               ,
               of
               the
               
               gradual
               encroachment
               of
               Death
               ,
               and
               the
               sensible
               mortification
               of
               one
               limb
               after
               another
               ,
               beginning
               at
               the
               feet
               and
               other
               extremities
               of
               the
               body
               ,
               and
               creeping
               along
               to
               the
               heart
               ;
               the
               reason
               thereof
               is
               only
               this
               ,
               that
               the
               Vital
               Heat
               or
               Flame
               ,
               being
               almost
               either
               suffocated
               by
               putrefaction
               of
               the
               blood
               (
               the
               only
               fewel
               by
               which
               it
               is
               maintained
               )
               in
               Diseases
               ,
               or
               exhausted
               by
               old
               age
               ,
               goes
               out
               ,
               like
               a
               Lamp
               ,
               by
               degrees
               ;
               ceasing
               first
               to
               enliven
               or
               irradiate
               the
               parts
               that
               are
               most
               remote
               from
               the
               Focus
               ,
               or
               Heart
               ,
               and
               then
               failing
               in
               its
               conserving
               influence
               more
               and
               more
               ,
               untill
               at
               length
               suffering
               a
               total
               extinction
               in
               the
               very
               Heart
               (
               as
               it
               were
               in
               the
               socket
               )
               it
               leave
               that
               also
               cold
               and
               livelesse
               .
               So
               that
               Death
               is
               an
               extinction
               only
               of
               the
               
                 Vital
                 Flame
              
               ,
               not
               of
               the
               Soul
               ,
               which
               as
               Solomon
               calls
               it
               ,
               
                 is
                 the
                 brightnesse
                 of
                 the
                 Everlasting
                 Light
                 ,
                 the
                 unspoited
                 mirrour
                 of
                 the
                 power
                 of
                 God
                 ,
                 and
                 the
                 Image
                 of
                 his
                 Goodnesse
                 ;
                 and
                 being
                 but
                 one
                 ,
                 she
                 can
                 do
                 all
                 things
                 ,
                 and
                 remaining
                 in
                 her self
                 ,
                 she
                 maketh
                 all
                 things
                 new
                 .
              
            
          
           
             
               Lucretius
               .
            
             
               There
               is
               another
               Argument
               of
               the
               Soul's
               Mortality
               drawn
               from
               hence
               ;
               that
               the
               Soul
               is
               as
               well
               a
               part
               of
               the
               Body
               ,
               as
               the
               Eye
               ,
               Ear
               ,
               or
               the
               other
               Sensitive
               Organs
               :
               But
               these
               are
               no
               sooner
               separated
               from
               the
               whole
               ,
               than
               they
               become
               incapable
               of
               all
               Sense
               ;
               And
               therefore
               the
               Soul
               ,
               when
               once
               separate
               from
               the
               Body
               ,
               must
               likewise
               become
               destitute
               of
               Sense
               .
            
          
           
             
               Athanasius
               .
            
             
               The
               Mind
               or
               Soul
               cannot
               ,
               without
               great
               impropriety
               ,
               be
               said
               to
               be
               a
               part
               of
               the
               Body
               ,
               as
               the
               Eyes
               and
               Ears
               ,
               and
               other
               Organs
               of
               Sense
               are
               ;
               
               insomuch
               as
               these
               belong
               to
               the
               Integrality
               of
               the
               Body
               ,
               and
               the
               Soul
               belongs
               to
               the
               Integrality
               of
               the
               
                 Totum
                 Compositum
              
               ,
               and
               is
               the
               Essence
               or
               Form
               of
               Man
               :
               And
               the
               Soul
               ,
               indeed
               ,
               is
               in
               them
               all
               ,
               and
               in
               all
               the
               rest
               of
               the
               Body
               ,
               but
               none
               of
               them
               is
               in
               the
               Soul.
               So
               that
               for
               this
               reason
               alone
               ,
               you
               ought
               not
               to
               conceive
               a
               parity
               betwixt
               the
               Soul
               and
               the
               Instruments
               of
               sense
               ,
               as
               to
               their
               incapacity
               of
               Sensation
               ,
               after
               their
               division
               from
               the
               body
               :
               being
               the
               Soul
               is
               the
               very
               Principle
               of
               Sense
               ,
               and
               the
               Organs
               can
               have
               no
               Sensation
               without
               Her.
               But
               ,
               not
               to
               insist
               upon
               this
               ,
               I
               deny
               the
               Soul
               to
               be
               a
               part
               ,
               as
               the
               instruments
               of
               sense
               are
               ;
               because
               ,
               otherwise
               than
               those
               all
               are
               ,
               she
               is
               Incorporeal
               ,
               and
               is
               to
               her self
               ,
               and
               hath
               ,
               both
               in
               her self
               ,
               and
               from
               her self
               ,
               the
               principle
               of
               all
               her
               actions
               and
               energy
               ,
               which
               none
               of
               those
               can
               pretend
               to
               .
               For
               ,
               she
               doth
               not
               borrow
               or
               derive
               from
               any
               other
               principle
               her
               power
               of
               Understanding
               or
               Reasoning
               ,
               as
               the
               eye
               doth
               its
               Faculty
               of
               seeing
               ,
               &
               the
               Ear
               its
               faculty
               of
               Hearing
               :
               but
               hath
               it
               immediately
               and
               solely
               from
               her self
               ;
               and
               therefore
               it
               is
               no
               wonder
               ,
               if
               the
               Eye
               or
               Ear
               ,
               once
               disjoyned
               from
               the
               body
               ,
               can
               see
               ,
               nor
               hear
               no
               longer
               ,
               &c.
               but
               the
               Soul
               ,
               when
               separated
               from
               the
               body
               ,
               can
               understand
               and
               Reason
               of
               and
               within
               her self
               .
            
          
           
             
               Lucretius
               .
            
             
               But
               ,
               pray
               Sir
               ,
               reflect
               a
               little
               upon
               this
               ;
               that
               the
               Soul
               and
               Body
               are
               mutually
               connected
               and
               as
               it
               were
               United
               by
               so
               neer
               a
               relation
               or
               Necessitude
               ,
               as
               that
               look
               how
               the
               body
               ,
               being
               once
               destitute
               of
               the
               soul
               ,
               can
               no
               longer
               performe
               any
               vital
               Action
               :
               so
               neither
               can
               the
               soul
               ,
               when
               once
               
               departed
               from
               the
               body
               ,
               and
               mixt
               with
               the
               Aer
               ,
               performe
               any
               action
               vital
               ,
               or
               Animal
               ;
               unless
               you
               please
               to
               give
               yourself
               the
               liberty
               of
               imagining
               ,
               that
               she
               doth
               then
               animate
               that
               part
               of
               Aer
               ,
               in
               which
               she
               doth
               take
               up
               her
               new
               lodging
               ,
               and
               of
               that
               forme
               herself
               instruments
               fit
               for
               the
               execution
               of
               her
               faculties
               .
            
          
           
             
               Athanasius
               .
            
             
               However
               the
               Conjunction
               of
               the
               Soul
               and
               body
               be
               very
               intimate
               ;
               and
               the
               most
               part
               of
               vital
               and
               Animal
               actions
               belong
               to
               the
               
                 Totum
                 Compositum
              
               ,
               or
               whole
               Composition
               :
               yet
               from
               thence
               it
               doth
               not
               follow
               ,
               that
               though
               the
               body
               be
               incapable
               of
               any
               of
               those
               actions
               ,
               without
               the
               Soul
               ;
               therefore
               the
               in
               capacity
               is
               reciprocall
               ,
               and
               the
               soul
               can
               doe
               no
               actions
               ,
               without
               the
               body
               ;
               because
               the
               soul
               is
               the
               Principle
               of
               life
               and
               activity
               to
               the
               body
               ,
               but
               not
               the
               contrary
               .
               When
               we
               behold
               a
               souldier
               fighting
               with
               a
               sword
               or
               other
               weapon
               ,
               we
               cannot
               justly
               say
               ,
               that
               when
               he
               is
               deprived
               of
               those
               weapons
               ,
               he
               can
               no
               longer
               strike
               a
               blow
               :
               because
               ,
               though
               his
               weapons
               be
               gone
               ,
               he
               hath
               still
               his
               armes
               and
               hands
               ,
               wherewith
               he
               can
               strike
               ,
               when
               and
               as
               often
               as
               he
               pleaseth
               .
               So
               ,
               when
               the
               Soul
               is
               every
               way
               provided
               of
               Members
               and
               Organs
               ,
               as
               it
               were
               with
               a
               Panoplie
               or
               complete
               armour
               ,
               and
               therewith
               performs
               several
               actions
               ,
               vital
               ,
               and
               Animal
               ;
               we
               cannot
               say
               ,
               that
               if
               once
               it
               devest
               itself
               of
               that
               armour
               ,
               and
               become
               naked
               ,
               it
               can
               no
               longer
               exercise
               its
               proper
               functions
               of
               Intellection
               and
               Ratiocination
               ;
               because
               ,
               though
               the
               instruments
               ,
               by
               the
               mediation
               whereof
               she
               doth
               commonly
               understand
               and
               reason
               in
               the
               
               body
               ,
               be
               taken
               away
               ,
               yet
               still
               she
               retains
               her
               Faculties
               .
               Nor
               will
               it
               be
               therefore
               necessary
               ,
               that
               when
               the
               soul
               is
               departed
               from
               the
               body
               ,
               and
               breathed
               forth
               into
               the
               Aer
               (
               as
               you
               ,
               with
               the
               vulgar
               ,
               seem
               to
               conceive
               )
               that
               aer
               should
               be
               thereby
               Animated
               :
               because
               it
               is
               essential
               to
               it
               ,
               then
               to
               act
               ,
               
                 i.
                 e.
              
               to
               understand
               and
               reason
               ,
               without
               the
               mediation
               of
               any
               organs
               at
               all
               ;
               and
               neither
               in
               the
               aer
               ,
               nor
               any
               other
               body
               whatever
               can
               the
               soul
               either
               meet
               with
               ,
               or
               create
               those
               dispositions
               ,
               that
               are
               requisite
               to
               vital
               information
               .
               This
               Comparison
               ,
               I
               have
               here
               made
               betwixt
               the
               Soul
               and
               a
               Souldier
               ,
               is
               I
               confess
               incongruous
               ,
               as
               to
               the
               point
               of
               Information
               ;
               yet
               it
               holds
               with
               conveniency
               enough
               ,
               as
               to
               the
               point
               of
               Operation
               (
               and
               your
               question
               doth
               chiefly
               concerne
               that
               )
               :
               the
               weapons
               of
               the
               souldier
               are
               as
               much
               dead
               and
               useless
               instruments
               ,
               without
               the
               hands
               ,
               that
               are
               to
               manage
               them
               ,
               as
               the
               members
               of
               the
               body
               are
               without
               the
               Soul
               ;
               and
               as
               these
               are
               Animated
               by
               the
               soul
               ,
               so
               are
               those
               in
               a
               manner
               ,
               Animated
               by
               the
               hands
               of
               the
               Souldier
               .
               And
               this
               may
               be
               extended
               also
               to
               the
               solution
               of
               that
               so
               famous
               an
               Objection
               of
               Aristotle
               (
               1.
               
                 de
                 Anim.
              
               8.
               )
               where
               he
               saith
               ;
               
                 Esse
                 quidem
                 Animam
                 separabilem
                 ,
                 si
                 aliquam
                 functionem
                 habeat
                 ,
                 quam
                 sine
                 corpore
                 exerceat
                 ,
                 v.
                 c.
                 Intellectionem
                 ,
                 quae
                 est
                 ipsius
                 maxime
                 propria
                 ,
                 si
                 modo
                 ea
                 quaepiam
                 Imaginatio
                 non
                 sit
                 ,
                 aut
                 sine
                 Imaginatione
                 fiat
                 :
                 necesse
                 autem
                 est
                 ,
                 eum
                 ,
                 qui
                 speculatur
                 ,
                 speculari
                 simul
                 aliquod
                 phantasma
                 ;
                 Ergo
              
               &c.
               
               
                 The
                 soul
                 is
                 to
                 be
                 accounted
                 separable
                 ,
                 if
                 it
                 hath
                 any
                 function
                 ,
                 which
                 it
                 can
                 exercise
                 without
                 the
                 body
                 ,
                 namely
                 Intellection
                 ,
                 provided
                 that
                 be
                 not
                 a
                 
                 certain
                 kind
                 of
                 Imagination
                 ,
                 or
                 can
                 be
                 performed
                 without
                 Imagination
                 :
                 but
                 experience
                 testifieth
                 ,
                 that
                 no
                 man
                 can
                 speculate
                 ,
                 or
                 understand
                 ,
                 without
                 Phantasms
                 ;
                 and
                 therefore
                 it
                 is
                 not
                 likely
                 ,
                 that
                 the
                 soul
                 is
                 a
                 distinct
                 substance
                 and
                 separable
                 from
                 the
                 body
                 .
              
               For
               ,
               the
               ground
               hereof
               is
               false
               ,
               viz
               that
               
                 there
                 is
                 no
                 Intellection
                 ,
                 but
                 what
                 is
                 either
                 direct
                 Imagination
                 ,
                 or
                 done
                 by
                 Imagination
              
               ;
               as
               we
               have
               formerly
               proved
               ;
               and
               that
               with
               no
               sparing
               hand
               ,
               so
               that
               we
               need
               not
               here
               repeat
               it
               .
               Nor
               had
               I
               here
               remembred
               this
               Argument
               of
               Aristotle
               ,
               but
               that
               this
               you
               now
               urge
               is
               very
               neer
               of
               kin
               thereunto
               ,
               as
               to
               its
               force
               and
               importance
               ,
               and
               so
               put
               me
               in
               mind
               of
               it
               afresh
               .
            
          
           
             
               Lucretius
               .
            
             
               An
               Eighth
               Objection
               may
               be
               made
               from
               hence
               ;
               that
               the
               Soul
               being
               once
               expired
               ,
               the
               body
               soon
               corrupts
               ,
               stinks
               ,
               and
               resolves
               to
               dust
               :
               I
               say
               ,
               expired
               ,
               or
               like
               a
               vapour
               exhaled
               through
               the
               conduits
               and
               pores
               of
               the
               body
               ;
               and
               therefore
               so
               divided
               into
               small
               portions
               or
               particles
               ,
               as
               that
               in
               that
               very
               Egression
               or
               Expiration
               ,
               it
               must
               be
               wholly
               comparated
               to
               Dispersion
               ;
               and
               what
               is
               capable
               of
               such
               dispersion
               ,
               is
               capable
               of
               totall
               dissolution
               .
            
          
           
             
               Athanasius
               .
            
             
               You
               might
               well
               ,
               Lucretius
               ,
               have
               spared
               yourself
               and
               me
               the
               trouble
               of
               this
               impertinent
               objection
               ,
               had
               you
               thought
               my
               Answer
               to
               your
               Fifth
               ,
               worthy
               your
               memory
               .
               For
               ,
               since
               you
               could
               not
               then
               deny
               ,
               that
               the
               soul
               ,
               as
               Incorporeal
               ,
               is
               diffused
               through
               the
               whole
               body
               ;
               and
               therefore
               may
               issue
               out
               of
               it
               intire
               and
               unimpaired
               ,
               as
               possessing
               no
               place
               ,
               and
               in
               that
               respect
               ,
               
               as
               capable
               of
               passing
               through
               the
               solid
               and
               compacted
               parts
               ,
               as
               through
               the
               conduits
               and
               pores
               :
               why
               should
               you
               now
               resume
               that
               gross
               conception
               ,
               of
               the
               Souls
               expiring
               from
               the
               body
               ,
               like
               a
               vapour
               ,
               or
               exhalation
               ?
               And
               ,
               as
               for
               the
               Putrefaction
               of
               the
               Body
               ,
               after
               the
               Soul
               hath
               withdrawn
               itself
               from
               it
               (
               though
               it
               nothing
               at
               all
               concern
               the
               buisiness
               in
               hand
               )
               I
               say
               ,
               the
               Cause
               thereof
               is
               the
               defect
               of
               that
               vital
               Agitation
               of
               the
               Heart
               ,
               Blood
               ,
               and
               spirits
               ,
               by
               which
               the
               Humours
               most
               prone
               to
               putrifaction
               ,
               were
               partly
               kept
               from
               subsiding
               and
               fermenting
               ,
               and
               partly
               so
               extenuated
               ,
               as
               to
               be
               discussed
               and
               expelled
               .
            
          
           
             
               Lucretius
               .
            
             
               A
               Ninth
               from
               hence
               ;
               that
               in
               Lipothymies
               or
               swooning
               fits
               ,
               the
               vigour
               of
               the
               Soul
               is
               so
               much
               abated
               and
               brought
               low
               ,
               as
               that
               it
               would
               be
               totally
               dissolved
               and
               extinguished
               ,
               in
               case
               the
               Causes
               of
               those
               its
               Failings
               or
               Dejections
               ,
               were
               yet
               more
               violent
               ,
               as
               frequently
               they
               are
               ,
               and
               then
               they
               cause
               sudden
               death
               .
            
          
           
             
               Athanasius
               .
            
             
               Here
               you
               recur
               to
               the
               Symptomes
               of
               bodily
               Diseases
               again
               ;
               but
               I
               wish
               I
               could
               as
               easily
               remove
               them
               from
               the
               body
               ,
               as
               you
               from
               defending
               the
               Mortality
               of
               the
               Soul
               ,
               by
               any
               considerations
               drawn
               from
               them
               ,
               and
               their
               most
               fatal
               effects
               .
               For
               ,
               as
               to
               Lipothymies
               ,
               which
               according
               to
               the
               Etymologie
               of
               the
               word
               ,
               you
               call
               
                 Failings
                 of
                 the
                 Soul
              
               ;
               they
               are
               in
               truth
               only
               Failings
               of
               the
               Heart
               ,
               or
               vital
               influence
               ;
               arising
               from
               the
               preclusion
               or
               stopping
               of
               those
               passages
               ,
               ordained
               for
               the
               continual
               transmission
               of
               vital
               Spirits
               ;
               which
               as
               servants
               ,
               the
               Soul
               makes
               use
               of
               to
               Life
               ,
               Sense
               ,
               
               and
               Motion
               .
               And
               ,
               therefore
               ,
               reflecting
               upon
               what
               I
               have
               already
               said
               ,
               it
               is
               obvious
               to
               conceive
               ,
               that
               the
               whole
               Soul
               being
               diffused
               through
               the
               whole
               body
               ;
               all
               the
               failing
               in
               Swooning
               fits
               doth
               fall
               ,
               not
               upon
               her Self
               ,
               but
               upon
               the
               Vital
               Organs
               ,
               which
               at
               that
               time
               are
               rendred
               unfit
               for
               the
               uses
               and
               actions
               ,
               to
               which
               they
               were
               framed
               and
               accommodated
               .
               And
               ,
               if
               the
               Causes
               of
               such
               Failings
               should
               chance
               to
               be
               so
               violent
               ,
               as
               to
               induce
               suddain
               death
               ;
               then
               the
               Soul
               ,
               indeed
               ,
               would
               and
               must
               wholly
               depart
               :
               yet
               not
               by
               reason
               of
               any
               dissolution
               of
               its
               substance
               ,
               or
               exceeding
               imbecility
               in
               it self
               ;
               but
               only
               for
               want
               of
               those
               Dispositions
               in
               the
               Organs
               of
               life
               ,
               by
               which
               she
               was
               enabled
               to
               enliven
               the
               body
               .
               And
               here
               I
               could
               mind
               you
               of
               a
               certain
               sort
               of
               Lypothymies
               ,
               that
               happen
               in
               Ecstasies
               of
               some
               Holy
               men
               ,
               when
               the
               Soul
               being
               transported
               with
               the
               superlative
               beauty
               and
               excellency
               of
               Divine
               Objects
               ,
               in
               abstracted
               contemplations
               ,
               doth
               so
               much
               neglect
               her
               inferior
               functions
               ,
               as
               that
               the
               body
               all
               that
               while
               seems
               senselesse
               and
               livelesse
               :
               And
               yet
               this
               an
               argument
               rather
               of
               the
               strength
               of
               the
               Soul
               ,
               than
               of
               any
               Failing
               or
               Defection
               in
               it self
               .
               I
               could
               also
               insist
               upon
               this
               ,
               that
               in
               sleep
               there
               is
               a
               kind
               of
               Defection
               of
               the
               influence
               of
               the
               Soul
               upon
               her
               corporeal
               Organs
               ,
               especially
               those
               inservient
               to
               Sense
               and
               Motion
               ▪
               and
               yet
               the
               Soul
               is
               then
               most
               her self
               ,
               as
               Cyrus
               long
               since
               observed
               ,
               in
               one
               of
               Xenophons
               Orations
               ,
               in
               these
               most
               elegant
               words
               ;
               
                 Dormientium
                 Animi
                 maximè
                 declarant
                 Divinitatem
                 suam
                 ;
                 multa
                 enim
                 ,
                 eum
                 remissi
                 ac
                 liberi
                 sunt
                 ,
                 futura
                 prospiciunt
                 :
                 ex
                 quo
                 intelligitur
                 ,
                 quales
                 futuri
                 sint
                 ,
                 cum
                 se
                 planè
                 corporis
              
               
               
                 vinculis
                 relaxaverint
              
               .
               But
               the
               Objection
               ,
               being
               otherwise
               refuted
               ,
               doth
               require
               neither
               .
            
          
           
             
               Lucretius
               .
            
             
               Experience
               teacheth
               ,
               that
               no
               man
               ,
               when
               dying
               ,
               findeth
               his
               Soul
               to
               depart
               out
               of
               his
               body
               whole
               and
               at
               once
               ;
               but
               rather
               to
               fail
               by
               degrees
               within
               his
               breast
               ,
               just
               as
               he
               doth
               his
               Sense
               ,
               in
               each
               proper
               Organ
               :
               Which
               he
               would
               not
               do
               ,
               in
               case
               his
               Soul
               took
               her
               flight
               whole
               and
               intire
               ,
               out
               of
               his
               breast
               ,
               as
               a
               bird
               out
               of
               a
               Cage
               ;
               and
               therefore
               it
               is
               probable
               that
               the
               Soul
               ,
               being
               dissolved
               at
               the
               instant
               of
               death
               ,
               is
               breathed
               out
               in
               dispersed
               Atoms
               together
               with
               the
               Aer
               expired
               from
               the
               Lungs
               .
            
          
           
             
               Athanasius
               .
            
             
               You
               must
               needs
               be
               streightned
               for
               Objections
               ,
               Lucretius
               ,
               when
               you
               fly
               to
               uncertain
               Experiments
               ,
               and
               incompetent
               conceptions
               of
               vulgar
               heads
               ;
               and
               therefore
               I
               hope
               ,
               you
               cannot
               much
               longer
               hold
               out
               against
               truth
               .
               I
               say
               ,
               
                 to
                 uncertain
                 experiments
              
               ;
               because
               ,
               since
               it
               is
               impossible
               that
               any
               man
               ,
               in
               the
               extream
               moment
               of
               life
               ,
               wherein
               his
               Soul
               ceaseth
               to
               be
               either
               in
               his
               breast
               ,
               or
               any
               other
               part
               of
               his
               body
               ,
               should
               say
               to
               the
               standers
               by
               ,
               
                 Now
                 I
                 am
                 sensible
                 of
                 the
                 egresse
                 or
                 flight
                 of
                 my
                 Soul
                 ,
              
               and
               I
               perceive
               how
               it
               departs
               ;
               because
               while
               he
               is
               able
               to
               speak
               ,
               or
               be
               sensible
               of
               any
               thing
               ,
               the
               Soul
               is
               still
               in
               the
               body
               ,
               and
               at
               the
               instant
               of
               its
               departure
               ,
               the
               Speech
               &
               all
               Sense
               fail
               for
               ever
               :
               The
               experience
               you
               alleage
               is
               uncertain
               and
               so
               no
               experience
               at
               all
               .
               
                 To
                 incompetent
                 Conceptions
                 of
                 vulgar
                 heads
              
               ;
               because
               the
               common
               people
               ,
               not
               being
               able
               to
               understand
               the
               nature
               of
               an
               Incorporeal
               ;
               and
               how
               possessing
               no
               place
               ,
               no
               body
               
               can
               hinder
               its
               passage
               or
               trajection
               ;
               have
               a
               certain
               grosse
               apprehension
               ,
               that
               the
               Soul
               must
               issue
               out
               of
               the
               breast
               ,
               the
               same
               way
               that
               the
               breath
               doth
               out
               of
               the
               lungs
               .
               And
               as
               for
               its
               Dispersion
               into
               Atoms
               ;
               you
               do
               ill
               to
               suppose
               it
               to
               be
               Corporeal
               ,
               when
               you
               have
               been
               so
               often
               beaten
               from
               that
               starting
               hole
               .
               These
               Impertinences
               are
               much
               below
               so
               great
               a
               wit
               ,
               as
               yours
               ,
               Lucretius
               ;
               and
               I
               should
               very
               much
               wonder
               how
               you
               could
               fall
               upon
               them
               ,
               but
               that
               I
               ascribe
               it
               to
               your
               present
               humour
               of
               Contradiction
               ,
               which
               doth
               many
               times
               transport
               even
               wise
               men
               themselves
               to
               gross
               extravagancies
               .
            
          
           
             
               Lucretius
               .
            
             
               If
               the
               Soul
               were
               Immortal
               ,
               and
               conscious
               of
               its
               Immortality
               ,
               as
               you
               have
               affirmed
               ;
               certainly
               it
               would
               not
               grieve
               to
               leave
               the
               body
               ,
               which
               is
               rather
               its
               prison
               ,
               than
               delightful
               Mansion
               ;
               but
               rather
               rejoyce
               to
               be
               set
               at
               liberty
               ,
               and
               exult
               ,
               as
               a
               snake
               doth
               to
               cast
               her
               slough
               ,
               or
               a
               stagg
               his
               old
               horns
               .
            
          
           
             
               Athanasius
               .
            
             
               To
               this
               I
               prepared
               a
               Solution
               ,
               when
               I
               proved
               the
               Appetite
               of
               Immortality
               to
               be
               Natural
               to
               the
               Soul
               ,
               however
               this
               present
               life
               cause
               in
               us
               a
               love
               of
               it self
               ,
               above
               that
               we
               ought
               to
               have
               of
               our
               future
               state
               ;
               just
               as
               the
               Appetite
               or
               love
               of
               Health
               doth
               not
               cease
               to
               be
               Natural
               ,
               however
               the
               blandishments
               of
               Sense
               ,
               and
               flattering
               baits
               of
               some
               present
               pleasure
               ,
               that
               impugnes
               health
               ,
               may
               create
               in
               us
               a
               stronger
               desire
               ,
               for
               the
               time
               :
               and
               therefore
               you
               might
               have
               well
               omitted
               here
               to
               argue
               the
               Mortality
               of
               the
               Soul
               ,
               from
               its
               reluctancy
               against
               death
               ,
               and
               unwillingnesse
               to
               
               leave
               its
               old
               companion
               ,
               the
               body
               .
               However
               ,
               without
               insisting
               upon
               this
               ,
               that
               many
               men
               even
               in
               this
               life
               ,
               long
               used
               to
               a
               mean
               and
               turbulent
               state
               or
               condition
               ,
               become
               so
               depraved
               and
               abject
               in
               their
               judgement
               and
               affection
               ,
               as
               to
               refuse
               to
               change
               it
               for
               a
               better
               ,
               if
               they
               might
               :
               To
               what
               I
               have
               said
               formerly
               of
               the
               Universal
               desire
               of
               Immortality
               ,
               I
               shall
               annex
               this
               one
               both
               pertinent
               and
               memorable
               consideration
               ,
               out
               of
               
                 Cicero
                 (
                 in
                 Catone
                 majore
                 )
                 Quid
                 ,
                 quod
                 sapientissimus
                 quisque
                 aequissimo
                 animo
                 moritur
                 ,
                 stultissimus
                 iniquissimo
                 ?
                 Nonne
                 nobis
                 videtur
                 Animus
                 is
                 ,
                 qui
                 plus
                 cernat
                 ,
                 &
                 longiùs
                 ,
                 videre
                 se
                 ad
                 meliora
                 proficisci
                 :
                 ille
                 autem
                 ,
                 cujus
                 obtusior
                 sit
                 acies
                 ,
                 non
                 videre
                 ?
                 Equidem
                 efferor
                 studio
                 patres
                 vestros
                 quos
                 colui
                 ,
                 &
                 dilexi
                 ,
                 videndi
                 .
                 Neque
                 verò
                 eos
                 solùm
                 convenire
                 aveo
                 ,
                 sed
                 illos
                 etiam
                 ,
                 de
                 quibus
                 audivi
                 &
                 legi
                 ,
                 &
                 ipse
                 conscripsi
                 .
                 Quò
                 quidem
                 me
                 proficisceutem
                 ,
                 haud
                 scio
                 quis
                 facile
                 retraxerit
                 ,
                 &
                 tanquam
                 Peliam
                 recoxerit
                 .
                 Quod
                 si
                 quis
                 Deus
                 mihi
                 largiatur
                 ,
                 ut
                 ex
                 hac
                 aetate
                 repuerascam
                 ,
                 &
                 in
                 cunis
                 vagiam
                 ,
                 valde
                 recusem
                 ;
                 nec
                 verò
                 velim
                 ,
                 quasi
                 decurso
                 spatio
                 à
                 calce
                 ad
                 carceres
                 revocari
                 .
              
               
                 Doth
                 not
                 every
                 wise
                 man
                 die
                 with
                 extream
                 content
                 and
                 serenity
                 of
                 mind
                 ;
                 and
                 only
                 Fools
                 with
                 disquiet
                 ,
                 impatience
                 ,
                 and
                 reluctancy
                 ?
                 Is
                 not
                 that
                 mind
                 to
                 be
                 accounted
                 the
                 most
                 clear
                 sighted
                 ,
                 which
                 seeth
                 things
                 afar
                 off
                 ,
                 and
                 discerns
                 that
                 it
                 is
                 to
                 be
                 translated
                 into
                 a
                 better
                 state
                 :
                 and
                 that
                 dim
                 and
                 weak
                 ,
                 which
                 doth
                 not
                 look
                 beyond
                 things
                 present
                 ,
                 and
                 discern
                 nothing
                 of
                 its
                 future
                 condition
                 ?
                 For
                 my
                 part
                 ,
                 truly
                 ,
                 I
                 am
                 even
                 transported
                 with
                 vehement
                 longing
                 to
                 behold
                 again
                 the
                 faces
                 of
                 those
                 brave
                 men
                 ,
                 your
                 Fathers
                 ,
                 whom
                 ,
                 in
                 their
                 lives
                 ,
                 I
                 so
                 much
                 loved
                 and
                 honored
                 .
                 
                 And
                 not
                 only
                 them
                 ,
                 but
                 some
                 other
                 worthy
                 persons
                 also
                 ,
                 whose
                 fame
                 I
                 have
                 heard
                 and
                 read
                 of
                 ,
                 and
                 celebrated
                 in
                 my
                 own
                 writings
                 .
                 And
                 ,
                 if
                 I
                 were
                 so
                 happy
                 once
                 ,
                 as
                 to
                 be
                 on
                 my
                 journey
                 toward
                 those
                 Heroes
                 ;
                 I
                 know
                 none
                 ,
                 that
                 should
                 easily
                 draw
                 me
                 back
                 again
                 ,
                 or
                 retard
                 my
                 speed
                 ,
                 by
                 restoring
                 my
                 youth
                 ,
                 like
                 Pelias
                 .
                 If
                 any
                 of
                 the
                 Gods
                 should
                 think
                 to
                 do
                 me
                 a
                 favour
                 ,
                 in
                 making
                 me
                 young
                 again
                 ,
                 now
                 after
                 I
                 have
                 attained
                 to
                 this
                 my
                 declining
                 age
                 :
                 I
                 profess
                 ,
                 I
                 would
                 refuse
                 the
                 proffer
                 ;
                 nor
                 would
                 I
                 ,
                 having
                 run
                 over
                 the
                 stage
                 of
                 life
                 ,
                 be
                 brought
                 back
                 again
                 to
                 the
                 post
                 ,
                 from
                 which
                 I
                 first
                 set
                 forth
                 .
              
               Hereunto
               I
               might
               add
               also
               that
               patheticall
               Exclamation
               of
               that
               Emperour
               of
               wisedom
               ,
               
                 Marcus
                 Antoninus
                 ;
                 Ecquando
                 futura
                 es
                 ,
                 O
                 Anima
                 ,
                 bona
                 simplex
                 ,
                 una
                 ,
                 nuda
                 ,
                 corpore
                 te
                 ambiente
                 dilucidior
                 ?
                 Ecquando
                 dispositionem
                 dilectioni
                 et
                 affectui
                 genuino
                 deditam
                 degustabis
                 ?
                 Ecquando
                 futura
                 es
                 plena
                 ,
                 rei
                 nullius
                 indiga
                 ,
                 nihil
                 desiderans
                 ulterius
                 ,
                 nihil
                 expetens
              
               &c.
               As
               if
               He
               were
               angry
               ,
               and
               passionately
               expostulating
               with
               his
               soul
               ,
               that
               she
               staid
               so
               long
               in
               the
               indigent
               and
               vexatious
               condition
               of
               this
               life
               ,
               and
               had
               omitted
               opportunities
               of
               translating
               herself
               into
               a
               better
               ,
               in
               which
               she
               would
               be
               intirely
               Herself
               ,
               and
               injoy
               those
               pleasures
               ,
               that
               are
               more
               genuine
               and
               agreeable
               to
               her
               immortal
               nature
               .
               But
               ,
               so
               clear
               a
               truth
               ,
               as
               this
               of
               the
               Souls
               desire
               of
               an
               Immortal
               state
               ,
               after
               death
               ,
               notwithstanding
               the
               unwillingness
               of
               some
               abject
               minds
               (
               loaden
               with
               earthy
               and
               base
               affections
               )
               to
               submit
               to
               the
               stroke
               of
               Death
               ,
               which
               alone
               can
               transport
               them
               into
               that
               state
               :
               doth
               need
               no
               further
               testimonies
               ,
               or
               illustration
               .
            
          
           
             
             
               Lucretius
               .
            
             
               If
               the
               Soul
               survive
               the
               body
               ,
               and
               be
               Cognoscent
               or
               Knowing
               ,
               after
               death
               ;
               doubtless
               it
               must
               be
               furnished
               with
               senses
               ,
               that
               so
               she
               may
               see
               ,
               hear
               ,
               &c.
               in
               order
               to
               her
               knowledge
               :
               but
               ,
               when
               once
               divorced
               from
               her
               Copartner
               ,
               the
               body
               ,
               she
               neither
               hath
               ,
               nor
               can
               have
               Organs
               for
               any
               such
               uses
               at
               all
               ;
               and
               therefore
               she
               can
               have
               no
               knowledge
               .
            
          
           
             
               Athanasius
               .
            
             
               Here
               again
               you
               touch
               upon
               that
               so
               often
               rejected
               confusion
               of
               Knowledge
               and
               Sensation
               ,
               as
               if
               they
               were
               one
               and
               the
               same
               thing
               ;
               when
               from
               sundry
               passages
               in
               my
               precedent
               discourses
               ,
               you
               might
               have
               easily
               collected
               ,
               that
               the
               sense
               ascribed
               to
               the
               Soul
               ,
               is
               neither
               Hearing
               ,
               nor
               seeing
               ,
               nor
               &c.
               but
               the
               very
               power
               of
               Understanding
               ,
               or
               Intellection
               itself
               :
               which
               is
               indeed
               called
               many
               times
               [
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ]
               Sense
               ,
               in
               a
               general
               acceptation
               of
               the
               word
               ;
               because
               Cognition
               is
               a
               Perception
               ,
               and
               because
               it
               comprehends
               ,
               in
               way
               of
               Eminency
               ,
               all
               the
               subordinate
               senses
               ,
               or
               Faculties
               of
               sensation
               ,
               i.
               e.
               by
               itself
               it
               knowes
               Colours
               ,
               as
               the
               Eye
               ;
               sounds
               ,
               as
               the
               Eare
               ;
               and
               so
               of
               the
               rest
               .
               And
               this
               is
               the
               proper
               prerogative
               of
               superior
               Faculties
               ,
               that
               besides
               their
               owne
               higher
               and
               nobler
               Functions
               ,
               they
               comprehend
               likewise
               all
               the
               Functions
               of
               Inferiors
               ,
               and
               that
               in
               a
               transcendent
               and
               more
               excellent
               manner
               ,
               as
               I
               have
               already
               explained
               .
               But
               ,
               as
               for
               the
               particular
               manner
               of
               the
               Souls
               Knowledge
               ,
               after
               death
               ;
               I
               remit
               you
               to
               
                 Sr.
                 Kenelme
                 Digbies
              
               sublime
               Speculations
               concerning
               the
               condition
               of
               a
               separate
               Soul
               ;
               in
               which
               ,
               though
               perhaps
               you
               may
               not
               meet
               with
               such
               satisfaction
               ,
               as
               you
               expect
               :
               yet
               you
               will
               
               meet
               with
               more
               than
               I
               can
               now
               give
               you
               ,
               without
               repeating
               his
               notions
               .
            
          
           
             
               Lucretius
               .
            
             
               Well
               ,
               Athanasius
               ,
               you
               would
               not
               have
               referred
               me
               to
               another
               ,
               but
               that
               you
               are
               almost
               exhausted
               and
               wearied
               with
               speaking
               thus
               long
               yourself
               ;
               and
               therefore
               it
               becomes
               me
               in
               civility
               to
               consider
               the
               weakness
               of
               your
               lungs
               ,
               and
               slowness
               of
               your
               tongue
               (
               of
               both
               which
               I
               remember
               ,
               you
               have
               many
               years
               since
               often
               complained
               )
               and
               to
               ease
               you
               of
               this
               penance
               my
               curiosity
               put
               upon
               you
               ,
               as
               soon
               as
               I
               have
               proposed
               one
               Objection
               more
               ,
               which
               wiser
               men
               than
               myself
               have
               thought
               not
               a
               little
               difficult
               to
               be
               solved
               ;
               and
               that
               ,
               in
               short
               ,
               is
               this
               .
               Considering
               the
               vast
               disparity
               and
               (
               in
               truth
               )
               absolute
               incompossibility
               betwixt
               the
               affections
               of
               a
               Corporeal
               and
               Incorporeal
               Nature
               ;
               it
               seems
               unreasonable
               to
               conceive
               ,
               that
               they
               can
               be
               conjoyned
               in
               one
               Composition
               ,
               such
               as
               Man
               is
               ,
               if
               (
               as
               you
               affirme
               )
               his
               soul
               be
               an
               Immortal
               substance
               ,
               and
               his
               Body
               a
               Mortal
               .
               Pray
               ,
               therefore
               ,
               make
               good
               the
               possibility
               of
               such
               a
               Conjunction
               :
               and
               ,
               if
               you
               can
               ,
               explain
               what
               is
               the
               common
               caement
               or
               Glew
               ,
               that
               unites
               and
               holds
               them
               together
               ;
               and
               then
               I
               have
               done
               opposing
               you
               .
            
          
           
             
               Athanasius
               .
            
             
               You
               very
               well
               understand
               Epicurus
               doctrine
               of
               an
               Eternal
               and
               Incorporeal
               Inanity
               ,
               or
               space
               diffused
               through
               the
               world
               ,
               and
               commixed
               with
               all
               Bodies
               or
               Concretions
               ,
               which
               are
               yet
               dissoluble
               :
               and
               doe
               you
               pretend
               after
               this
               ,
               that
               you
               cannot
               conceive
               it
               reasonable
               ,
               that
               an
               Incorporeal
               should
               be
               conjoyned
               to
               a
               Corporeal
               ?
               But
               ,
               
               suppose
               you
               really
               cannot
               conceive
               it
               reasonable
               ;
               must
               it
               therefore
               be
               unreasonable
               ,
               when
               so
               many
               and
               so
               eminent
               Philosophers
               have
               understood
               ,
               and
               allowed
               the
               reasonableness
               of
               this
               Conjunction
               ?
               What
               think
               you
               ,
               in
               the
               first
               place
               ,
               of
               
                 Plato
                 ,
                 Aristotle
              
               ,
               and
               all
               their
               sectators
               ,
               who
               unanimously
               held
               the
               
                 Anima
                 Mundi
              
               ,
               or
               Universal
               Soul
               ,
               and
               that
               being
               diffused
               through
               all
               parts
               of
               the
               Universe
               ,
               it
               associateth
               and
               mixeth
               itself
               with
               all
               things
               ,
               and
               
                 totam
                 intus
                 agitat
                 molem
              
               ?
               And
               then
               what
               think
               you
               of
               those
               words
               of
               the
               great
               Hermes
               ,
               quoted
               by
               Lactantius
               ;
               when
               discoursing
               of
               the
               Nature
               of
               Man
               ,
               and
               how
               he
               was
               Created
               by
               God
               ,
               he
               saith
               :
               
                 Ac
                 idem
                 ex
                 utraque
                 natura
                 ,
                 immortali
                 putà
                 ,
                 ac
                 mortali
                 ,
                 unam
                 hominis
                 naturam
                 texebat
                 ,
                 ipsum
                 quadamtenus
                 immortalem
                 ,
                 quadamtenus
                 mortalem
                 faciens
                 ;
                 ac
                 eundem
                 accipiens
                 ,
                 in
                 medio
                 quasi
                 interstitio
                 ,
                 heinc
                 divinae
                 ,
                 immortalisque
                 ;
                 illeinc
                 mortalis
                 obnoxiaeque
                 mutationi
                 naturae
                 constituit
                 ,
                 ut
                 in
                 omnia
                 intuens
                 ,
                 omnia
                 miraretur
                 .
              
               And
               thus
               Trismegistus
               ;
               from
               whence
               it
               came
               ,
               that
               Man
               was
               esteemed
               as
               it
               were
               the
               
                 Horizon
                 of
                 the
                 Universe
              
               ,
               in
               whom
               Supreme
               natures
               are
               joyned
               to
               the
               most
               Low
               ,
               and
               the
               Heavenly
               to
               the
               Earthy
               :
               and
               this
               with
               admirable
               correspondency
               ,
               and
               as
               beseems
               the
               perfection
               of
               the
               Universe
               ;
               because
               ,
               since
               there
               are
               some
               Natures
               purely
               Incorporeal
               and
               Immortal
               ,
               and
               others
               purely
               Corporeal
               and
               Mortal
               ;
               that
               these
               Extremes
               might
               not
               be
               without
               a
               Mean
               ,
               nothing
               seems
               more
               congruous
               ,
               than
               that
               there
               should
               be
               a
               certain
               sort
               of
               third
               Natures
               ,
               so
               mixed
               and
               compound
               of
               both
               the
               others
               ,
               as
               to
               be
               Incorporeal
               and
               Immortal
               ,
               on
               one
               part
               ,
               and
               Corporeal
               and
               Mortal
               ,
               on
               the
               other
               .
               
               Again
               ,
               whereas
               you
               imagine
               it
               absurd
               ,
               that
               natures
               so
               extremely
               different
               should
               concur
               to
               constitute
               one
               Composition
               ;
               I
               beseech
               you
               ,
               Lucretius
               ,
               are
               not
               Heat
               ,
               and
               Cold
               ,
               white
               and
               black
               ,
               as
               different
               each
               from
               other
               ,
               as
               Immortal
               and
               Mortal
               ?
               and
               yet
               you
               see
               ,
               they
               are
               often
               conjoyned
               together
               ,
               so
               as
               that
               a
               Middle
               or
               Third
               nature
               doth
               result
               from
               their
               union
               ,
               as
               in
               particular
               ,
               warme
               ,
               from
               Heat
               and
               Cold
               ,
               and
               Grey
               or
               browne
               ,
               from
               white
               and
               black
               .
               Nay
               ,
               there
               seems
               so
               much
               the
               less
               repugnancy
               betwixt
               Immortal
               and
               Mortal
               ,
               Incorporeal
               and
               Corporeal
               natures
               ;
               by
               how
               much
               they
               are
               the
               less
               Different
               and
               Incompossible
               because
               they
               are
               only
               as
               it
               were
               Disparate
               among
               themselves
               ,
               and
               capable
               of
               conserving
               a
               whole
               nature
               :
               but
               Heat
               and
               Cold
               ,
               Whiteness
               and
               Blackness
               ,
               are
               absolute
               Contraries
               ,
               and
               cannot
               consist
               together
               ,
               without
               reciprocal
               destruction
               ,
               or
               maintain
               a
               durable
               Union
               .
               And
               thus
               much
               for
               the
               First
               part
               of
               your
               Demand
               ,
               viz
               ,
               the
               Possibility
               of
               a
               Conjunction
               betwixt
               an
               Incorporeal
               and
               a
               Corporeal
               Nature
               .
            
             
               As
               for
               the
               remainder
               ,
               viz
               ,
               what
               is
               the
               
                 Common
                 Medium
                 ,
                 Cement
              
               or
               Glew
               ,
               by
               which
               two
               such
               different
               natures
               are
               married
               and
               united
               into
               one
               Compositum
               ;
               I
               Answer
               ,
               that
               I
               conceive
               it
               to
               be
               the
               Blood
               ,
               especially
               the
               spiritual
               and
               most
               elaborate
               or
               refined
               part
               thereof
               :
               according
               to
               that
               ancient
               opinion
               of
               
                 Critias
                 ,
                 Sentire
                 ,
                 maximè
                 proprium
                 esse
                 Animae
                 ;
                 atqe
                 hoc
                 inesse
                 propter
                 sanguinis
                 naturam
              
               ;
               commemorated
               by
               Aristotle
               (
               though
               with
               dissent
               )
               
                 in
                 the
              
               2
               
                 Ch.
                 of
                 his
              
               1.
               
               
                 Book
                 de
                 Anima
              
               ;
               and
               with
               the
               testimony
               of
               sundry
               admirable
               Experiments
               ,
               both
               revived
               and
               asserted
               by
               our
               perspicacious
               
               Contryman
               ,
               
                 Dr.
                 Harvey
              
               ,
               in
               his
               
                 Exercitations
                 concerning
                 the
                 Generation
                 of
                 Animals
                 .
              
               For
               ,
               since
               the
               visible
               observations
               of
               the
               Manner
               and
               process
               of
               Nature
               ,
               in
               the
               production
               of
               the
               Chicken
               in
               and
               from
               the
               Egg
               ,
               doe
               assure
               that
               the
               Blood
               is
               the
               part
               of
               the
               body
               ,
               which
               is
               first
               generated
               ,
               nourished
               ,
               and
               moved
               ;
               and
               that
               the
               Soul
               is
               Excited
               and
               as
               it
               were
               Enkindled
               first
               from
               the
               blood
               :
               doubtless
               ,
               the
               blood
               is
               that
               ,
               in
               which
               the
               operations
               vegetative
               and
               sensitive
               do
               first
               manifest
               themselves
               ;
               that
               ,
               in
               which
               the
               vital
               Heat
               ,
               (
               the
               primary
               and
               immediate
               instrument
               of
               the
               Soul
               ,
               especially
               as
               to
               Animation
               )
               is
               innate
               and
               congenial
               ;
               that
               ,
               which
               is
               the
               Common
               Vinculum
               ,
               or
               Caement
               of
               the
               Soul
               and
               body
               ;
               and
               that
               ,
               by
               the
               mediation
               whereof
               ,
               as
               a
               vehicle
               ,
               the
               Soul
               doth
               transmit
               her
               conserving
               and
               invigorating
               influence
               into
               all
               parts
               of
               the
               body
               .
               Nay
               ,
               considering
               that
               the
               Blood
               ,
               by
               perpetual
               Circulation
               ,
               doth
               flow
               (
               like
               a
               river
               of
               Living
               water
               )
               round
               the
               body
               ,
               penetrating
               into
               and
               irrigating
               the
               substance
               of
               all
               the
               parts
               ,
               and
               at
               the
               same
               time
               communicating
               to
               them
               both
               Heat
               and
               Life
               ;
               and
               that
               the
               Heart
               is
               framed
               for
               no
               other
               end
               ,
               but
               that
               by
               perpetual
               pulsation
               (
               together
               with
               the
               concurrence
               of
               the
               veins
               and
               arteries
               )
               it
               may
               receive
               this
               blood
               ,
               and
               againe
               propell
               it
               into
               all
               the
               body
               :
               I
               say
               ,
               these
               things
               duely
               considered
               ,
               it
               can
               be
               but
               
                 a
                 Paradox
              
               at
               most
               ,
               to
               affirme
               ,
               that
               the
               Soul
               having
               its
               first
               ,
               and
               perhaps
               principal
               residence
               in
               the
               Blood
               ,
               may
               very
               well
               be
               conceived
               to
               be
               ,
               in
               respect
               thereof
               ,
               
                 Tota
                 in
                 toto
                 ,
                 and
                 tota
                 in
                 qualibet
                 parte
                 .
              
               And
               ,
               lastly
               ,
               concerning
               the
               Manner
               of
               this
               Conjunction
               of
               the
               Soul
               and
               body
               ,
               
               by
               the
               Mediation
               of
               this
               vital
               Nectat
               ,
               the
               Blood
               ;
               it
               is
               not
               necessary
               ,
               with
               the
               Vulgar
               ,
               to
               imagine
               ,
               that
               they
               should
               mutually
               touch
               ,
               and
               by
               hooks
               take
               reciprocall
               hold
               each
               of
               other
               ,
               in
               order
               to
               Cohaesion
               and
               constant
               Union
               ;
               for
               ,
               that
               is
               competent
               only
               to
               Corporeals
               ;
               but
               that
               Incorporeals
               should
               be
               conjoyned
               either
               one
               :
               to
               another
               ,
               or
               to
               Corporeals
               ,
               no
               more
               is
               required
               but
               an
               
                 Intimate
                 Praesence
              
               ,
               which
               is
               yet
               a
               kind
               of
               Contact
               ,
               and
               so
               may
               serve
               in
               stead
               of
               mutual
               Apprehension
               and
               Continency
               .
               So
               that
               this
               
                 special
                 Manner
                 of
                 Praesence
              
               is
               that
               and
               only
               that
               ,
               by
               which
               an
               Incorporeal
               Entity
               may
               be
               united
               to
               a
               Corporeal
               .
               And
               now
               I
               have
               explained
               those
               difficulties
               concerning
               the
               Conjunction
               of
               the
               Soul
               and
               Body
               ,
               the
               one
               an
               Incorporeal
               and
               Immortal
               Being
               ,
               the
               other
               Corporeal
               and
               Mortal
               ▪
               which
               you
               seemed
               to
               think
               in-explicable
               .
               I
               expect
               you
               should
               be
               as
               good
               as
               your
               promise
               ,
               no
               longer
               to
               oppose
               me
               ,
               but
               hereafter
               concurr
               with
               me
               in
               opinion
               ,
               that
               
                 The
                 Soul
                 is
                 an
                 Immortal
                 substance
                 :
              
               and
               that
               
                 its
                 Immortality
                 is
                 not
                 only
                 credible
                 by
                 Faith
                 ,
                 or
                 upon
                 Authority
                 Divine
                 ;
                 but
                 also
                 Demonstrable
                 by
                 Reason
                 ,
                 or
                 the
                 Light
                 of
                 Nature
                 .
              
            
          
           
             
               Lucretius
               .
            
             
               You
               may
               remember
               ,
               Sr
               :
               I
               told
               you
               in
               the
               beginning
               ,
               that
               though
               I
               am
               an
               Epicurean
               ,
               in
               many
               things
               concerning
               Bodies
               ;
               yet
               ,
               as
               a
               Christian
               ,
               I
               detest
               and
               utterly
               renounce
               the
               doctrine
               of
               that
               Sect
               ,
               concerning
               Mens
               Souls
               :
               and
               that
               I
               askt
               your
               permission
               to
               interrupt
               you
               sometimes
               in
               your
               discourses
               ,
               by
               intermixing
               such
               Doubts
               ,
               and
               Objections
               ,
               as
               seemed
               to
               render
               the
               Demonstration
               of
               the
               Souls
               Immortality
               ,
               by
               meet
               ▪
               Reason
               ,
               
               exceeding
               difficult
               ,
               if
               not
               altogether
               impossible
               ;
               to
               this
               end
               only
               ,
               that
               I
               might
               the
               more
               fully
               experiment
               the
               strength
               of
               your
               Arguments
               to
               the
               Contrary
               .
               So
               that
               notwithstanding
               all
               my
               Contradiction
               ,
               you
               ought
               to
               believe
               me
               still
               as
               strongly
               perswaded
               of
               the
               truth
               of
               what
               you
               have
               asserted
               ,
               as
               if
               I
               had
               acted
               your
               part
               ,
               and
               undertaken
               the
               assertion
               of
               the
               same
               myself
               :
               my
               diffidence
               being
               not
               of
               the
               Souls
               Incorruptibility
               ,
               but
               of
               the
               possibility
               of
               its
               Demonstration
               ,
               by
               you
               or
               any
               man
               else
               .
               And
               now
               ,
               though
               you
               have
               brought
               ,
               I
               confess
               ,
               most
               excellent
               Arguments
               to
               prove
               it
               ,
               and
               both
               satisfied
               all
               my
               Doubts
               ,
               and
               solved
               all
               my
               Objections
               :
               yet
               whether
               you
               have
               so
               Demonstrated
               it
               ,
               as
               to
               exclude
               all
               Dubiosity
               ,
               and
               compell
               assent
               (
               which
               is
               the
               propriety
               of
               perfect
               Demonstration
               )
               in
               a
               pure
               Natural
               Philosopher
               ,
               who
               refuseth
               to
               admit
               any
               other
               conviction
               ,
               but
               from
               the
               Light
               of
               Nature
               ;
               I
               must
               leave
               to
               the
               judgement
               of
               our
               Arbiter
               ,
               the
               noble
               Isodicastes
               ,
               who
               will
               not
               ,
               I
               am
               well
               assured
               ,
               deliver
               any
               but
               an
               equitable
               Censure
               in
               the
               Cause
               .
            
          
           
             
               Athanasius
               .
            
             
               And
               you
               may
               remember
               too
               ,
               Lucretius
               ,
               how
               in
               the
               beginning
               I
               advertised
               you
               of
               the
               Unreasonableness
               of
               such
               over-curious
               Wits
               ,
               as
               expect
               Mathematicall
               Demonstrations
               in
               Metaphysicall
               Subjects
               ,
               which
               are
               really
               incapable
               of
               them
               ;
               and
               gave
               you
               an
               undeniable
               Reason
               thereof
               .
               So
               that
               considering
               my
               timely
               prevention
               of
               your
               expectation
               in
               that
               kind
               ;
               and
               your
               owne
               confession
               that
               I
               have
               satisfied
               all
               your
               Scruples
               ,
               and
               solved
               all
               your
               Objections
               :
               I
               cannot
               
               but
               wonder
               at
               your
               obstinacy
               in
               your
               old
               opinion
               ,
               that
               it
               is
               not
               possible
               to
               convince
               a
               meer
               Natural
               man
               ,
               of
               the
               Souls
               Immortality
               ,
               by
               the
               testimony
               of
               pure
               Reason
               .
               Nevertheless
               ,
               I
               freely
               joyn
               with
               you
               ,
               in
               your
               Appeal
               to
               the
               verdict
               of
               Isodicastes
               ,
               than
               whom
               certainly
               no
               man
               can
               be
               more
               judicious
               ,
               no
               man
               more
               just
               .
            
          
           
             
               Isodicastes
               .
            
             
               The
               matter
               now
               at
               last
               in
               dispute
               betwixt
               you
               ,
               seems
               to
               be
               this
               ;
               
                 whether
                 in
                 a
                 Thesis
                 ,
                 or
                 Proposition
                 ,
                 which
                 is
                 not
                 capable
                 of
                 being
                 evinced
                 by
                 a
                 Geometrical
                 Demonstration
              
               (
               as
               this
               of
               the
               Souls
               Immortality
               seems
               not
               to
               be
               )
               
                 there
                 can
                 yet
                 be
                 expected
                 such
                 substantiall
                 and
                 satisfactory
                 Reasons
                 ,
                 Physical
                 or
                 Moral
                 ,
                 or
                 both
                 ,
                 as
                 may
                 suffice
                 to
                 the
                 full
                 establishment
                 of
                 it's
                 Truth
                 ,
                 in
                 the
                 mind
                 of
                 a
                 reasonable
                 man
                 ?
              
               And
               therefore
               (
               that
               I
               may
               give
               you
               my
               opinion
               ,
               in
               a
               word
               )
               I
               say
               ;
               that
               though
               in
               things
               belonging
               to
               the
               eognizance
               of
               a
               pure
               Philosopher
               ,
               every
               one
               ought
               to
               seek
               for
               the
               best
               assurance
               ,
               of
               which
               the
               nature
               of
               that
               thing
               ,
               into
               which
               he
               enquireth
               ,
               will
               possibly
               admit
               ;
               and
               that
               the
               way
               of
               Demonstration
               ,
               
                 More
                 Geometrico
              
               ,
               is
               of
               all
               others
               the
               most
               convincing
               and
               scientificall
               :
               yet
               ,
               since
               many
               things
               not
               only
               in
               Metaphysicks
               ,
               but
               even
               in
               Physicks
               ,
               are
               of
               so
               retired
               and
               abstruse
               a
               nature
               ,
               as
               not
               to
               be
               brought
               under
               the
               strict
               laws
               and
               rules
               of
               Geometry
               ,
               of
               which
               notwithstanding
               we
               may
               acquire
               a
               competent
               certitude
               ,
               by
               well
               examining
               their
               Effects
               and
               constant
               Operations
               ;
               as
               on
               one
               side
               ,
               we
               ought
               not
               to
               require
               absolute
               Demonstrations
               ,
               where
               the
               Condition
               of
               the
               subject
               doth
               exclude
               them
               ;
               so
               on
               the
               other
               ,
               we
               ought
               not
               to
               deny
               the
               force
               of
               all
               other
               testimonies
               ,
               
               that
               right
               Reason
               offereth
               in
               evidence
               of
               its
               verity
               asserted
               ,
               especially
               when
               all
               that
               can
               be
               said
               against
               it
               ,
               shall
               be
               found
               vain
               and
               light
               ,
               in
               comparison
               of
               what
               is
               alleaged
               in
               defence
               of
               it
               .
               This
               considered
               ,
               though
               Athanasius
               hath
               not
               precisely
               (
               according
               to
               the
               rigorous
               acceptation
               of
               the
               word
               )
               Demonstrated
               the
               Immortality
               of
               Mans
               Soul
               ;
               yet
               forasmuch
               as
               He
               hath
               proved
               it
               by
               good
               and
               important
               Reasons
               ,
               aswell
               Physical
               as
               Moral
               ,
               such
               as
               are
               not
               much
               inferiour
               to
               absolute
               Demonstrations
               ,
               and
               such
               as
               by
               vast
               excesses
               transcend
               the
               weight
               of
               all
               your
               opposite
               Allegations
               ,
               Lucretius
               :
               truely
               ,
               I
               think
               you
               ought
               to
               rest
               satisfied
               ,
               that
               He
               hath
               discharged
               himself
               of
               his
               Undertaking
               to
               the
               Full
               ;
               especially
               since
               it
               would
               be
               a
               very
               hard
               task
               for
               you
               to
               maintain
               ,
               that
               all
               the
               beams
               of
               the
               Light
               of
               Nature
               do
               concentre
               only
               in
               Mathematical
               Demonstrations
               ,
               and
               that
               we
               can
               know
               nothing
               ,
               which
               is
               not
               Demonstrable
               .
               And
               now
               Gentlemen
               ,
               if
               you
               please
               ,
               let
               us
               be
               going
               towards
               my
               house
               ,
               where
               I
               am
               sure
               we
               were
               expected
               at
               least
               an
               hour
               agoe
               ,
               and
               where
               I
               shall
               have
               leasure
               to
               thank
               you
               more
               solemnely
               for
               the
               infinite
               content
               I
               have
               received
               from
               your
               Conversation
               .
            
          
           
             
               Athanasius
               .
            
             
               We
               are
               ready
               to
               attend
               you
               ,
               Noblest
               Isodicastes
               ;
               and
               shall
               ever
               be
               as
               ready
               to
               acknowledg
               the
               singular
               Honour
               you
               have
               done
               us
               ,
               in
               losing
               this
               Evening
               upon
               persons
               so
               unable
               to
               merit
               your
               attention
               ,
               as
               we
               have
               now
               shewne
               ourselves
               .
            
          
        
         
           FINIS
           .