CHAP.
I.
What
may
be
the
Mechanism
in
the
Beginning
,
and
in
the
Progress
of
a
Lively
and
quick
Nature
,
common
both
to
Plants
and
to
Animals
;
the
Parity
of
their
Organical
Particles
,
towards
the
Discharge
of
some
Functions
.
WE
commonly
distinguish
in
Animals
different
Things
:
First
,
They
are
of
a
lively
and
a
quick
Nature
;
they
are
both
Nourished
,
Growing
,
and
able
to
produce
Seeds
,
and
those
things
they
have
in
common
with
Plants
:
The
Principle
,
or
the
Power
to
perform
the
said
Actions
,
is
call'd
a
Faculty
.
In
an
Animal
,
besides
these
three
Faculties
,
we
have
a
local
Motion
and
Sensation
,
which
suppose
,
some
other
kind
of
Faculty
or
Power
:
Furthermore
,
to
have
a
Deliberation
,
and
a
Will
to
act
,
according
to
some
Rules
and
Laws
of
Justice
and
Equity
,
settled
for
our
own
Safety
,
and
for
the
Safety
of
others
;
it
is
a
thing
common
neither
to
Plant
,
nor
Animal
,
but
it
belongs
to
Man
alone
.
No
doubt
,
these
aforesaid
Faculties
depend
upon
a
certain
Figure
,
certain
Order
,
and
certain
Position
of
their
Particles
,
which
joined
together
with
a
Liquid
,
compose
a
single
Body
,
very
fit
for
some
intended
Action
,
by
the
Inventer
of
it
;
and
this
is
called
a
Mechanism
,
and
Men
are
a
kind
of
Machine
at
this
rate
.
According
to
this
Notion
,
the
Body
of
a
Man
,
which
is
used
to
perform
some
of
these
Actions
,
common
to
Plants
,
and
to
the
generality
of
Animals
,
hath
probably
some
Organical
Particles
,
and
bigger
Parts
,
very
like
the
Particles
and
Part
of
these
said
Creatures
.
From
the
Likeness
of
them
:
If
there
is
any
,
without
any
danger
of
Prevention
,
we
may
judge
they
are
intended
towards
the
Performance
of
a
likelihood
of
Action
:
To
go
another
way
,
and
to
determine
at
random
,
about
the
peculiar
use
of
a
great
many
Kinds
of
different
Parts
and
Particles
,
joined
together
promiscuously
;
but
intended
,
in
the
mean
time
,
for
different
occasions
;
to
pronounce
,
I
say
,
of
their
peculiar
Use
,
without
a
good
President
;
gives
occasion
to
Confusion
,
Prejudice
,
and
Mistake
;
and
one
may
attribute
unto
one
part
,
an
Office
which
belongs
to
another
:
The
best
way
therefore
to
avoid
any
Error
in
this
point
,
is
,
when
we
have
a
Mind
to
know
,
which
of
the
Particles
in
an
Animal
,
are
the
true
Organ
intended
,
for
the
Faculty
of
Nurture
,
of
Growing
,
of
Producing
Seed
.
For
fear
of
Mistake
,
let
us
lay
aside
the
more
Compounded
Mechanical
Body
at
present
:
And
Consider
,
First
,
the
Structure
of
a
Plant
,
which
is
a
more
Simple
Mechanical
Body
;
a
very
good
President
in
the
Case
.
There
we
are
certain
to
find
no
Part
nor
Particle
subservient
to
the
Faculty
of
Local
Motion
,
or
of
Sensation
;
and
consequently
,
no
fear
of
a
Mistake
;
and
having
had
a
view
of
their
Shape
,
Figure
,
Order
,
Position
,
Junction
,
together
with
their
Juices
,
which
things
are
sufficient
enough
,
(
as
Experience
shews
)
to
the
performance
of
all
the
Actions
of
a
Plant
:
As
long
as
we
shall
find
such
like
Organical
Particles
,
and
Juices
,
in
an
Animal
,
I
think
there
is
no
Reason
to
attribute
their
lively
and
quick
Action
to
any
other
,
whatsoever
kind
of
Particles
,
Parts
,
or
sort
of
Juice
and
Liquid
,
but
rather
stick
to
these
,
which
having
been
sufficient
in
Plants
,
to
the
same
Action
,
may
be
able
to
perform
the
same
in
an
Animal
.
We
have
to
say
beside
;
to
do
otherwise
,
and
to
consult
at
first
the
more
Compounded
Body
,
may
bring
us
into
a
Mistake
,
to
attribute
to
one
part
,
an
Office
which
belongeth
to
another
;
this
we
may
easily
prove
by
a
Tryal
of
it
in
Anatomy
.
There
every
one
looking
in
Globo
,
into
the
Composition
of
Man's
Body
,
thinks
sure
he
does
know
enough
of
it's
true
Organical
Parts
intended
to
serve
to
the
Welfare
of
its
lively
and
quick
Actions
;
because
he
himself
has
seen
an
indefinite
number
of
Vessels
,
called
Arteries
,
which
having
received
into
their
own
Cavity
a
full
quantity
of
Juice
,
from
the
Food
out
of
the
Stomach
,
through
Lacteal
Veins
,
Thorachick
Lacteal
Veins
,
seems
to
be
of
no
other
use
,
than
to
carry
what
they
have
receiv'd
,
towards
the
smallest
and
most
remotest
Particles
of
our
Body
,
to
furnish
them
Nurture
with
it
;
but
it
may
prove
the
thing
to
be
otherwise
.
The
first
Conjecture
I
had
about
it
,
was
in
the
Year
1684.
and
I
gave
then
to
the
Publick
,
in
a
French
Letter
,
directed
to
the
most
ingenious
Squire
Boyle
,
Printed
in
London
,
this
Notion
of
mine
there
in
P.
36.
viz.
I
say
there
that
the
Chyle
was
immediately
carried
into
Womens
Breast
to
produce
Milk
,
without
need
to
go
into
the
Heart
,
and
into
the
Arteries
first
,
and
that
after
the
like
manner
,
this
same
Chyle
may
be
distributed
into
every
one
Particle
of
our
Body
to
furnish
them
Nurture
.
Now
what
I
called
then
Chyle
,
I
do
reduce
it
since
to
a
Juice
of
no
Colour
,
whereas
the
Chyle
is
whitish
;
and
this
Juice
of
no
Colour
,
is
the
Original
of
all
the
Liquid
of
our
Body
;
of
which
we
have
more
to
say
hereafter
.
In
this
said
Letter
,
Directed
to
the
said
Squire
Robert
Boyle
,
I
did
use
some
Arguments
to
prove
,
That
Blood
was
not
the
Fountain
,
from
whence
the
Particles
of
our
Body
received
their
Nurture
and
their
Growth
:
To
these
Arguments
I
have
yet
seen
no
Answer
.
If
the
Arguments
are
good
,
to
prove
what
I
did
intend
,
Blood
being
excluded
accordingly
from
the
Office
of
Nurture
,
the
Arteries
,
at
the
same
time
,
must
by
all
means
,
fall
short
of
their
supposed
Function
,
viz.
To
carry
Blood
every
where
,
upon
an
Account
of
a
Liquid
,
intended
to
be
a
Matter
,
desighed
for
the
Nurture
of
every
Particle
of
our
Body
.
This
seems
to
me
the
more
probable
,
because
Plants
which
have
the
Benefit
of
Nurture
,
have
none
of
their
Organical
Particles
,
after
the
Likeness
of
an
Artery
,
or
a
Vein
.
Moreover
,
in
Man's
Body
,
a
great
many
Parts
want
these
Vessels
,
and
consequently
do
not
use
them
,
to
receive
Nurture
through
their
Cavity
.
Now
it
remains
that
we
enquire
,
which
way
then
the
Parts
and
Particles
of
our
Body
may
receive
their
Food
,
when
the
Arteries
are
excluded
:
This
Query
does
totally
depend
upon
the
Knowledge
,
one
may
Borrow
from
the
Structure
of
Plants
,
and
from
the
way
of
Distribution
of
their
Nourishing
Juice
,
all
over
their
Body
.
Towards
this
Structure
we
do
receive
,
for
granted
,
what
we
had
out
of
those
Books
Published
a
great
many
Years
ago
,
by
the
Ingenious
Malpegius
,
Dr.
Grew
,
and
the
Abbot
Marriot
,
three
Eminent
Men
;
who
diligently
applyed
themselves
to
look
into
Plants
with
a
Magnifying
Glass
,
and
do
agree
together
,
That
they
have
seen
nothing
else
,
in
the
Texture
of
Plants
,
but
some
Pores
,
some
Fibres
,
some
little
Fistula's
,
some
little
Bladders
,
some
short
and
scanty
Holes
,
like
Store
Houses
,
without
any
Artery
,
or
any
Vein
.
Upon
Examination
of
a
great
many
Parts
of
Man's
Body
,
as
Bones
,
Gristles
,
Teeth
,
Nails
,
we
find
them
to
have
some
Organical
Particle
,
like
Plants
,
but
nothing
of
Artery
,
or
Vein
.
The
Structure
then
of
Bones
,
of
Gristles
,
of
Teeth
,
of
Nails
,
being
very
like
the
Structure
of
a
Plant
,
and
both
having
alike
,
their
Nurture
,
their
Growth
,
without
any
Artery
,
we
may
conclude
the
said
Pores
,
Fibres
,
&c.
to
be
,
alone
,
the
true
Organical
Particles
of
both
these
Mechanical
Bodies
,
and
consequently
Arteries
are
to
be
excused
of
this
Function
.
To
come
to
the
way
of
Distribution
of
the
Nourishing
Juice
,
it
must
be
all
alike
in
both
of
them
:
No
doubt
,
Nourishing
Juice
may
get
into
the
hardest
piece
of
Wood
,
into
the
Texture
of
a
Rocky
Bone
,
Tooth
,
&c.
and
this
must
be
a
way
something
like
Filtration
;
and
if
it
is
plain
,
as
it
is
,
that
these
hard
Bodies
receive
their
Food
by
such
ways
,
from
Pore
to
Pore
,
from
Fibre
to
Fibre
,
&c.
Why
should
we
not
think
that
it
is
a
way
common
to
a
soft
part
of
Flesh
,
as
well
as
to
an
hard
Bone
,
or
to
a
piece
of
Wood
?
It
seems
to
be
so
much
the
rather
,
because
the
Rarity
of
the
Texture
of
a
soft
part
lies
more
open
to
the
admission
of
any
Liquid
;
if
then
we
do
not
see
any
Contradiction
to
it
,
it
will
be
unreasonable
to
suppose
,
that
our
Wise
Maker
would
have
multiplied
a
Being
,
without
Necessity
.
The
little
Organical
Particles
,
as
we
have
said
,
are
alone
sufficient
enough
for
the
Work
in
a
Plant
,
and
in
a
great
many
parts
of
our
Body
,
without
the
help
of
any
Artery
:
And
it
would
be
against
this
said
Rule
of
Wisdom
,
to
join
an
Artery
to
other
Organs
,
without
any
Necessity
;
and
when
the
thing
may
be
done
as
well
without
it
.
Finally
,
we
do
not
pretend
,
for
all
this
,
that
the
Arteries
should
not
have
some
Influence
into
the
Functions
of
Nurture
,
and
others
:
It
may
be
like
the
Sun's
promoting
these
Actions
in
raising
up
the
Juice
out
of
the
Earth
,
and
qualifying
it
,
by
the
Vertue
of
its
Beams
;
they
both
open
the
Passages
,
and
procure
a
free
Course
to
the
Liquid
,
to
go
every
where
:
Such
like
Office
we
may
allow
to
the
Arteries
;
which
is
a
thing
quite
different
from
carrying
into
its
Cavity
the
Food
it self
●o
be
applied
for
Nurture
to
every
part
.
And
this
is
that
which
I
oppose
.
We
do
conclude
then
,
(
from
the
Parity
of
these
said
Organical
Particles
,
from
the
likeness
of
the
nourishing
Juice
,
and
from
the
Parity
of
the
Actions
,
which
we
have
proved
in
Plants
and
Animals
,
to
be
totally
the
same
kind
)
that
the
presence
of
such
like
Causes
must
be
attended
with
the
same
Effect
,
and
that
the
same
Effect
is
to
be
supposed
to
come
from
the
same
Cause
,
when
so
many
Things
,
in
all
Circumstances
,
do
agree
so
well
together
.
CHAP.
II.
What
may
be
the
Nature
of
the
Faculty
,
or
Power
,
which
hath
the
greatest
Share
in
any
Action
;
and
what
may
be
the
Nature
,
of
that
which
is
called
a
Soul
in
a
Plant
,
in
Brutes
,
and
in
Mankind
.
NO
Body
knows
better
,
the
Darkness
,
the
narrow
Limits
,
the
Vanity
of
Learning
,
than
those
who
did
apply
themselves
to
the
attaining
of
it
,
and
dived
into
the
Mystery
of
Nature
.
Ancient
Philosophers
,
surprised
to
a
wonderful
Admiration
,
about
the
Regular
Motion
of
Heavenly
Things
,
would
have
them
to
be
Ruled
by
some
Intelligent
Being
;
at
this
Rate
,
every
individual
Creature
below
,
having
its
different
Degrees
of
Perfections
,
should
deserve
as
well
the
Patronage
,
and
the
Presence
of
an
Intelligent
Being
,
to
assist
at
its
admirable
Actions
,
as
things
above
should
pretend
to
.
No
wonder
then
,
if
it
has
been
thought
on
,
that
something
extraordinary
,
besides
the
gross
Parts
,
and
Juices
of
a
Plant
,
and
of
an
Animal
,
should
work
out
in
them
these
Actions
of
Nurture
,
Growth
,
and
producing
Seed
,
and
this
hath
been
called
the
first
kind
of
Soul
in
Plants
;
now
to
an
Animal
,
which
hath
over
and
above
a
Plant
,
the
Priviledge
of
Local
Motion
,
and
what
is
called
Sensation
,
must
be
allowed
another
distinct
Soul
,
to
rule
ov'r
these
different
Actions
;
and
this
will
be
a
second
kind
of
Soul
.
It
is
a
very
hard
Matter
,
to
give
a
just
definition
of
these
pretended
Beings
,
and
we
think
convenient
,
to
inquire
,
if
such
like
Beings
are
in
Nature
,
to
be
distinctly
perceived
from
the
Organical
Particles
or
Parts
,
from
their
Position
,
Order
,
Figure
,
Juice
,
joined
together
in
a
Plant
,
or
Animal
.
To
this
end
,
we
think
fit
to
Consult
what
is
nearest
to
them
,
viz.
some
more
simple
and
less
Compounded
Machine
,
plainly
known
to
Mankind
.
No
doubt
Man
may
say
,
he
knows
a
Thing
,
when
he
is
in
a
Capacity
to
compose
it
,
to
set
it
in
a
way
to
play
the
Work
,
he
will
have
it
to
play
;
accordingly
,
a
Watch-maker
may
be
said
to
have
a
perfect
Knowledge
of
a
Machine
we
call
a
Watch
,
this
piece
of
Workmanship
hath
its
Organical
Parts
,
made
out
of
Metals
;
to
bring
things
nearer
related
to
Plants
,
and
Animals
.
Let
us
suppose
a
Machine
composed
with
the
Metallical
Particles
,
and
Liquids
,
to
have
Share
in
these
Actions
.
An
Ingenious
Man
got
the
Art
to
compose
a
Bird
,
which
could
walk
alone
,
and
pick
up
with
its
Bill
any
Seed
,
Corn
,
or
Gravel
,
that
is
usual
to
this
sort
of
Creature
;
the
Natural
and
the
Artificial
both
could
Pick
up
Grains
,
let
them
go
down
their
Throat
,
into
their
Belly
;
and
from
thence
,
let
them
out
,
after
the
manner
of
Excrements
.
Such
a
Piece
of
Workmanship
is
easie
to
be
known
from
Top
to
Bottom
,
and
is
very
much
Inferiour
to
the
Mechanism
of
a
Plant
,
or
of
an
Animal
;
but
nevertheless
,
it
will
look
mighty
strange
and
wonderful
to
an
American
,
of
no
Experience
:
He
would
think
with
himself
,
that
such
Machine
had
in
its
Bowels
some
kind
of
Animals
,
which
should
Govern
its
rare
Motions
.
Now
,
if
a
poor
Mortal
hath
the
Skill
to
work
out
such
Machines
,
fit
to
perform
these
said
Actions
,
in
which
we
know
of
a
certainty
,
that
there
is
no
other
Power
,
Faculty
or
Soul
,
but
the
Management
of
so
many
pieces
joined
together
,
to
work
out
of
Necessity
,
such
an
effect
,
which
we
have
foreseen
,
and
do
expect
to
come
.
What
can
we
say
,
about
the
Skill
of
our
Great
Master
,
the
Omnipotent
and
Wife
Maker
of
this
World
?
Shall
we
reduce
him
,
to
the
necessity
of
calling
in
,
viz.
(
to
work
out
the
Function
of
any
part
of
a
Plant
,
or
Animal
;
)
any
further
Agent
then
their
first
Organical
Particles
,
and
their
Juices
,
which
Things
he
knew
from
Eternity
,
sufficient
to
perform
the
work
,
as
we
did
observe
in
workmanship
:
Doubtless
it
would
be
inglorious
to
his
Infinite
Wisdom
,
to
use
unnecessary
means
,
to
perform
Actions
,
which
can
be
done
without
them
.
We
must
confess
a
great
Disparity
between
the
Work
of
God
and
Man
.
Our
Mechanical
Piece
,
does
borrow
a
great
many
things
from
its
Prototype
of
God's
Work
;
and
ours
is
very
far
distant
from
its
Perfections
;
for
God's
Work
and
Machine
hath
the
Faculty
to
receive
into
its
most
intimate
Parts
,
a
repairing
Nourishing
Juice
,
and
doth
change
it
into
its
own
Substance
,
to
build
out
of
it
a
new
Structure
,
or
at
least
to
enlarge
it
,
in
its
Dimensions
,
which
we
call
Growth
;
and
further
,
to
produce
out
of
its
own
Bosom
,
Seeds
,
and
young
ones
of
the
same
Nature
.
This
must
be
the
Finger
of
God
,
and
in
some
way
a
continual
work
of
a
Creation
above
the
Strength
of
Humane
Power
:
Let
all
Mens
Workmanship
then
,
and
Men
together
,
bow
before
the
Throne
of
the
Almighty
,
to
Worship
and
give
him
Glory
.
He
is
the
true
Original
of
all
Power
and
Knowledge
,
the
Light
and
the
Living
for
ever
.
In
reference
to
him
,
Men
,
and
their
best
Works
,
are
but
Blind
and
Dead
Idols
:
Shall
we
then
pretend
to
go
beyond
him
,
to
compose
a
Mechanical
Body
,
able
to
perform
its
Actions
,
according
to
the
Combination
of
its
Particles
,
and
other
Things
,
which
we
have
foreseen
,
to
be
sufficient
to
do
the
Work
alone
,
without
any
other
Agent
;
to
pretend
to
out-do
God
himself
in
his
Work
,
and
to
be
Wiser
than
He
,
which
is
the
Eternal
Wisdom
it self
?
This
would
be
against
all
Reason
;
for
who
can
deny
to
allow
him
the
same
thing
with
us
,
who
has
not
only
power
to
make
a
Machine
fit
for
all
the
Actions
,
our
Artificial
Machine
is
Capable
of
,
but
to
raise
it
also
besides
to
these
Perfections
,
(
above
our
Artificial
,
of
receiving
Nurture
,
Growth
,
and
producing
Seed
.
)
These
things
being
well
considered
,
we
will
lay
aside
the
thought
of
a
Soul
;
and
as
no
Body
yet
hath
medled
with
it
in
Physick
,
viz.
to
get
any
Instruction
from
it
,
to
redress
what
is
missing
and
out
of
Order
,
in
Animal
,
we
must
rank
the
Soul
in
Plants
,
and
in
Animals
,
amongst
the
Imaginary
Beings
,
which
are
Productions
not
of
Nature
,
but
of
Fancy
only
.
It
is
no
matter
then
,
for
Physicians
to
be
busie
about
a
thing
of
no
use
at
all
;
all
our
Measures
and
Indications
,
by
which
we
set
into
their
former
Order
,
any
of
these
Mechanical
Beings
,
will
be
in
such
one
of
their
Organical
Particles
and
Parts
,
Number
,
Position
,
Figure
,
Order
,
and
the
true
qualification
of
their
Juice
,
in
fine
to
amend
what
may
be
wanting
;
this
I
say
must
be
all
the
Care
of
a
Physician
,
and
the
true
Bounds
of
his
Knowledge
and
acting
.
What
we
have
said
against
this
imaginary
Being
,
a
Soul
in
the
Mechanism
of
a
Plant
,
and
of
an
Animal
in
general
,
must
not
be
extended
further
,
then
the
Bodily
Shape
of
a
Man
;
which
to
the
performance
of
these
Actions
,
of
Nuture
,
Growth
,
producing
Seed
,
is
a
simple
Machine
without
any
Soul
,
like
a
Plant
,
or
other
Animal
;
and
therefore
,
after
the
same
manner
in
the
Performance
of
Local
Motion
and
Sensation
,
he
wants
,
by
no
means
,
the
help
of
a
Soul
.
But
since
in
Mankind
,
there
are
some
Extraordinary
Actions
,
which
are
not
common
to
other
Animals
,
as
an
indefinite
Knowledge
of
all
sorts
of
means
,
to
serve
his
Designs
,
whereas
Brutes
have
their
bounds
and
limits
,
every
one
in
a
small
Compass
:
A
Notion
we
have
in
the
heart
of
Justice
and
Equity
,
the
precision
of
Times
,
of
what
is
Past
,
or
present
,
and
what
is
to
Come
;
the
large
Instrument
of
Reason
,
to
go
from
Step
to
Step
,
till
we
can
discover
Truth
;
to
know
the
Causes
by
their
Effects
,
and
from
the
Effects
to
come
back
to
their
Causes
;
to
know
the
Propriety
,
Relation
,
and
degrees
of
Parity
and
Disparity
in
the
Nature
of
Numbers
and
Measures
;
above
all
,
to
Confess
and
Worship
our
.
Omnipotent
Maker
,
and
to
be
sensible
together
of
our
own
Weakness
;
to
be
in
a
Capacity
to
feel
an
internal
Joy
,
distinct
from
what
is
produced
in
us
,
by
external
and
Organical
Sensations
,
to
think
,
and
to
make
Reflections
with
our selves
.
All
these
Perfections
,
prove
another
sort
of
Power
in
Man
,
then
what
is
common
to
Animals
in
general
,
Local
Motions
and
Sensations
;
this
Power
or
Faculty
we
call
a
Humane
Soul
,
to
discourse
about
whose
Nature
it
is
a
very
hard
Task
;
the
most
Ingenious
Philosophers
of
Old
,
have
had
but
very
dark
Notions
about
it
,
they
are
the
most
part
incertain
and
wavering
in
their
Opinions
,
about
this
Matter
;
and
I
think
the
Attainment
of
it
to
be
above
our
Human
Reach
:
To
this
we
have
for
Witness
the
Incapacity
of
our
Fore-fathers
,
which
aimed
at
it
,
and
have
done
nothing
at
all
;
the
Modern
Authors
of
themselves
,
have
had
I
think
as
little
Success
.
In
my
Opinion
the
true
Cause
of
it
is
,
we
would
heartily
know
a
thing
of
our selves
,
which
is
beyond
the
bounds
of
Humane
Capacity
;
for
the
first
Man
himself
being
made
by
the
Power
of
his
Omnipotent
Maker
;
and
adorned
with
the
best
Faculty
for
Discovery
,
suppose
he
should
have
had
a
mind
to
enquire
about
the
proceeding
of
his
Production
,
a
thousand
thoughts
might
have
come
into
his
mind
,
about
different
Causes
he
could
point
at
;
but
they
would
have
been
altogether
uncertain
and
wavering
Opinions
,
having
nothing
of
Reality
in
them
;
for
in
matter
of
Fact
unparalel
,
as
this
is
one
,
(
how
and
which
way
the
first
Man
was
made
)
since
he
was
not
in
Being
,
before
he
was
framed
,
all
his
Care
for
a
Discovery
thereof
would
have
been
needless
,
the
perception
of
a
thing
done
,
and
the
way
of
its
doing
,
before
his
coming
into
this
World
,
was
a
piece
of
work
above
his
reach
,
he
could
not
be
a
competent
Judge
of
it
,
the
only
way
to
make
him
sensible
of
it
,
was
the
way
of
Narration
:
Accordingly
,
it
pleased
the
Lord
God
to
teach
our
first
Parents
,
and
to
reveal
to
them
,
what
we
have
out
of
the
Book
of
Genesis
,
that
God
formed
Man
of
the
Dust
of
the
Ground
,
and
breathed
into
his
Nostrils
the
Breath
of
Life
,
and
Man
became
a
Living
Soul
:
This
Soul
we
have
above
and
over
what
we
mention'd
before
,
viz.
what
Mechanism
,
the
Plants
and
Animals
,
have
in
common
with
us
;
this
Frame
,
alike
theirs
,
God
gave
us
out
of
the
Dust
,
and
directed
all
our
Organical
Parts
and
Particles
,
with
their
Juices
,
to
his
Ends
and
Intention
,
without
any
other
Agent
distinct
from
them
.
For
besides
the
reason
we
have
given
of
Conveniency
,
which
shows
it
would
be
below
the
Infinite
Wisdom
,
to
give
to
his
Machine
an
unnecessary
Soul
;
in
short
to
determine
all
the
difficulty
about
it
;
God
has
not
only
revealed
to
Man
his
own
Production
,
but
gave
him
an
account
,
how
he
proceeded
in
the
making
of
Plants
and
Animals
;
there
the
distinction
is
plain
;
we
have
not
a
word
of
breathing
into
their
Nostrils
the
Breath
of
Life
,
a
Living
Soul
;
then
we
conclude
well
,
that
they
have
none
,
and
that
for
certain
we
have
one
,
because
it
pleaseth
God
to
inform
us
of
it
,
this
Faculty
,
or
Power
,
hath
something
in
its
being
totally
distinct
from
the
Machine
;
and
no
wonder
if
the
Ancient
Philosophers
have
had
but
a
wavering
Opinion
about
it
,
since
they
went
a
wrong
way
,
to
get
a
solid
and
real
Knowledge
of
their
manner
of
making
;
and
this
being
a
manner
of
Fact
done
,
before
we
had
any
kind
of
perception
,
it
is
only
to
be
known
by
way
of
revelation
,
which
in
this
present
cause
proves
to
be
of
an
absolute
necessity
;
upon
which
only
we
rely
for
the
exclusion
of
any
,
being
called
a
Soul
in
Plants
and
Animals
,
and
for
asserting
a
Living
Soul
in
the
Breast
of
Man
.