Observations upon a sermon intituled, A confutation of atheism from the faculties of the soul, alias̀, Matter and motion cannot think preached April 4, 1692 : by way of refutation.
OBSERVATIONS upon a Sermon Intituled, A Confutation of Atheism from the Faculties of the Soul, aliàs, Matter and Motion cannot think: Preached April 4. 1692. By way of REFUTATION.
OBSERVATIONS upon a Sermon Entitled, A Confutation of Atheism from the Faculties of the Soul, alias, Matter and Motion cannot think: Preached April 4. 1692. By Way of REFUTATION.
THE whole Sermon is comprehended in 39 pages, the first 12 of which, or to page 12, are employed as an Introduction or Apparatus to his Text and Design:
THE Whole Sermon is comprehended in 39 pages, the First 12 of which, or to page 12, Are employed as an Introduction or Apparatus to his Text and Design:
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I have denied this his Assertion, That the thing is self-evident. Why, but says he, There is something in Man's Composition that thinks, deliberates, consents and actuates all humane Sensations and Powers;
I have denied this his Assertion, That the thing is self-evident. Why, but Says he, There is something in Man's Composition that thinks, deliberates, consents and actuates all humane Sensations and Powers;
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these Activities cannot come from nothing, therefore they come from an immaterial Soul or Spirit in Man. To this I answer, his Consequence is not good;
these Activities cannot come from nothing, Therefore they come from an immaterial Soul or Spirit in Man. To this I answer, his Consequence is not good;
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ergo, Man may perform all his natural Functions by the like means of a Material Spirit, inspiring and acting the proper Organs which God hath made apt for such purposes.
ergo, Man may perform all his natural Functions by the like means of a Material Spirit, inspiring and acting the proper Organs which God hath made apt for such Purposes.
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I take a second Exception to his saying, there is something in Man's Composition that thinks, argues, &c. He says there is no Man so sceptical as to deny this, or to doubt of it;
I take a second Exception to his saying, there is something in Man's Composition that thinks, argues, etc. He Says there is no Man so sceptical as to deny this, or to doubt of it;
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for I do believe, that there is not any particular thing in Man's composition that thinks, argues, &c. but that it is the Man himself, viz. the whole Composition of Soul and Body by a divine and admirable Contexture united, which thinks, argues,
for I do believe, that there is not any particular thing in Man's composition that thinks, argues, etc. but that it is the Man himself, viz. the Whole Composition of Soul and Body by a divine and admirable Contexture united, which thinks, argues,
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for that cannot act without the bodily Organs, not think without the Brain, nor remember without the Organ of Memory, any more than see without an Eye,
for that cannot act without the bodily Organs, not think without the Brain, nor Remember without the Organ of Memory, any more than see without an Eye,
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And this needs be no news to our Preacher, for his Master Aristotle, in his treatise of the Soul, lib. 2. cap. 5. counts it a great impropriety of speaking to say, that the Soul is sorrowful, fearful, sensitive or rational, angry or the like;
And this needs be no news to our Preacher, for his Master Aristotle, in his treatise of the Soul, lib. 2. cap. 5. counts it a great impropriety of speaking to say, that the Soul is sorrowful, fearful, sensitive or rational, angry or the like;
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but of him who hath the Soul. In his 1. cap. dicti Lib. he questions whether the Soul have any Affections or Actions, not communicated to the Compositum or Person,
but of him who hath the Soul. In his 1. cap. dicti Lib. he questions whither the Soul have any Affections or Actions, not communicated to the Compositum or Person,
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Dicaearchus maintains his Master's doctrine in this point, and Pliny in his Natural History, lib. 7. cap. 55. says the like, Shew if you can, says he, what is the Substance and Body of the Soul? (as it were) what kind of Matter is it apart from the Body? where lieth the Cogitation which she hath? how doth she see or hear? what toucheth she? nay, what one thing doth she? how is she employed? or if there be none of all this in her, what good can be to her without them? surely these are but Imaginations of Men, who fain would live always.
Dicaearchus maintains his Masters Doctrine in this point, and pliny in his Natural History, lib. 7. cap. 55. Says the like, Show if you can, Says he, what is the Substance and Body of the Soul? (as it were) what kind of Matter is it apart from the Body? where lies the Cogitation which she hath? how does she see or hear? what touches she? nay, what one thing does she? how is she employed? or if there be none of all this in her, what good can be to her without them? surely these Are but Imaginations of Men, who fain would live always.
Then he says, that Cogitation, Volition and Sensation are neither inherent in Matter as such, nor acquirable to Matter by any Motion or Modification of it.
Then he Says, that Cogitation, Volition and Sensation Are neither inherent in Matter as such, nor acquirable to Matter by any Motion or Modification of it.
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Witness Architas his Dove, and Regiomontanus his Eagle, both made of Wood, and a Fly of Iron made by the last, who all flew at their full liberty in the Air, to a certain and considerable distance,
Witness Architas his Dove, and Regiomontanus his Eagl, both made of Wood, and a Fly of Iron made by the last, who all flew At their full liberty in the Air, to a certain and considerable distance,
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and returned in a regular manner to the places from whence they first set out; and this, Men would not then believe could be done without an Immaterial Spirit;
and returned in a regular manner to the places from whence they First Set out; and this, Men would not then believe could be done without an Immaterial Spirit;
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Dr. Willis in his Anima Brutorum p. 40. De illis redarguendis solicitus non sum, qui viventium sensus & facultates quascunque perceptivas, non nisi à substantia immateriali immortalique obire posse contendunt;
Dr. Willis in his Anima Brutorum p. 40. De illis redarguendis solicitus non sum, qui viventium sensus & facultates quascunque perceptivas, non nisi à Substance immateriali immortalique obire posse contendunt;
for when they were press'd by the Argument taken from the Actions and Faculties of the Brutes, viz. that they have and act as many Senses as Men have,
for when they were pressed by the Argument taken from the Actions and Faculties of the Brutus's, viz. that they have and act as many Senses as Men have,
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For what can lightly appear more absurd to the common sense of Mankind, than boldly and seriously to affirm that a Dog or a Horse doth neither hear, see, smell, taste,
For what can lightly appear more absurd to the Common sense of Mankind, than boldly and seriously to affirm that a Dog or a Horse does neither hear, see, smell, taste,
and yet Des Cartes and Sir K. Digby profess to argue on that side, and thereby to support the necessary Immateriality of a human Soul. Others there are who, to support the necessity of such an Immateriality, take a quite different and even a contrary course;
and yet Des Cartes and Sir K. Digby profess to argue on that side, and thereby to support the necessary Immateriality of a human Soul. Others there Are who, to support the necessity of such an Immateriality, take a quite different and even a contrary course;
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for observing the infirmity and absurdity of the forecited Argument, they agree and acknowledge, that Brutes have and use all their Senses, Affections, Passions, Appetites and local Motions as Men use them;
for observing the infirmity and absurdity of the forecited Argument, they agree and acknowledge, that Brutus's have and use all their Senses, Affections, Passion, Appetites and local Motions as Men use them;
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because, say they, the very Brutes cannot act their Senses and Faculties without such Souls. And these were such Arguers as Dr Willis thought not to deserve his Answer:
Because, say they, the very Brutus's cannot act their Senses and Faculties without such Souls. And these were such Arguers as Dr Willis Thought not to deserve his Answer:
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not enough remembring or considering the Article of the Resurrection, and the last Judgment, appointed by God for that very purpose of distributing Recompences according to the behaviour which Men have used in passing through the Trials and Temptations of this World.
not enough remembering or considering the Article of the Resurrection, and the last Judgement, appointed by God for that very purpose of distributing Recompenses according to the behaviour which Men have used in passing through the Trials and Temptations of this World.
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It seems a Compositum of such active Particles impregnated with rorid Steams and Juices apt to ascend by adhering to any solid Body, are not apt alone for Motion,
It seems a Compositum of such active Particles impregnated with rorid Steams and Juices apt to ascend by adhering to any solid Body, Are not apt alone for Motion,
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and yet act regularly, and according to the Rules and Directions of Art and Science; witness the Bees, the Ants, and the admirable Textures of the Spiders;
and yet act regularly, and according to the Rules and Directions of Art and Science; witness the Bees, the Aunts, and the admirable Textures of the Spiders;
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but far beyond the Practise or Knowledge of Men to perform, and even their Powers to conceive or apprehend the true and next reasons or causes of such Performances:
but Far beyond the practice or Knowledge of Men to perform, and even their Powers to conceive or apprehend the true and next Reasons or Causes of such Performances:
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To such purpose Phil. Melanchthon, lib. de anima, p. 20. He had just before recited, Certas descriptiones Philisophicas, quae si de pecudis anima tantum quaereretur, utcunque monstrarent, aliquid quod cogitari potest in materia fons esse actionum:
To such purpose Philip Melanchthon, lib. de anima, p. 20. He had just before recited, Certas descriptiones Philisophicas, Quae si de pecudis anima Tantum quaereretur, utcunque monstrarent, Aliquid quod cogitari potest in materia fons esse actionum:
nondum tamen penitus haec perspicimus, & cur ita factum sit sapientia est artificis, non nostra. Pag. 112. he says, Maxime admirandum est cerebrum, quod est domicilium, ac officina cogitationum.
Nondum tamen penitus haec perspicimus, & cur ita factum sit sapientia est artificis, non nostra. Page 112. he Says, Maxim admirandum est cerebrum, quod est Domicilium, ac officina cogitationum.
oriri ejus materiam à subtilissima parte seminis & plena spirituum, quae in formatione foetus; in illam hominis arcem summam quasi exaestuat, cum epar, cor, & venulae inchoantur.
oriri His Materiam à subtilissima parte seminis & plena spirituum, Quae in formation foetus; in Illam hominis arcem summam quasi exaestuat, cum epar, cor, & venulae inchoantur.
And this derivation of the Brain, and its daily and known Performances, make it look very like a mat•ria Cogitativa; and as such it shall be left here, notwithstanding our Author the Preachers pretences to the contrary.
And this derivation of the Brain, and its daily and known Performances, make it look very like a mat•ria Cogitativa; and as such it shall be left Here, notwithstanding our Author the Preachers pretences to the contrary.
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This is denied before, and instances given of the Wind and Fire, which move themselves and other things about them, during the whole continuance of their own being.
This is denied before, and instances given of the Wind and Fire, which move themselves and other things about them, during the Whole Continuance of their own being.
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Shall it be concluded, that because our Senses are deceived in some things, therefore we cannot trust them in any thing? there seems small foundation for such a conclusion.
Shall it be concluded, that Because our Senses Are deceived in Some things, Therefore we cannot trust them in any thing? there seems small Foundation for such a conclusion.
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P. 20. He pretends to believe, and persuade, that the Body of Man is a Senseless piece of Matter, which hath neither colour, warmth, softness, &c. He says, he hath proved this,
P. 20. He pretends to believe, and persuade, that the Body of Man is a Senseless piece of Matter, which hath neither colour, warmth, softness, etc. He Says, he hath proved this,
For I must adhere to Thomas Didymus against him, trusting my own Senses in their healthy and sound Condition, to judge of their proper Objects, placed at a reasonable distance,
For I must adhere to Thomas Didymus against him, trusting my own Senses in their healthy and found Condition, to judge of their proper Objects, placed At a reasonable distance,
and Insensible Particles there residing, [ viz. in the Head and Brain ] do actuate the common Sense, Phancy, Memory, Judgment and other Powers of the Understanding.
and Insensible Particles there residing, [ viz. in the Head and Brain ] do actuate the Common Sense, Fancy, Memory, Judgement and other Powers of the Understanding.
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Those Spirits therefore Act the Eye to see, the Ear to hear, the Tongue to speak, the Liver to make blood, the Heart to purifie and refine it, the Understanding or Brain to apprehend, judge and remember:
Those Spirits Therefore Act the Eye to see, the Ear to hear, the Tongue to speak, the Liver to make blood, the Heart to purify and refine it, the Understanding or Brain to apprehend, judge and Remember:
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but the Man, by the activity of his Soul, and the aptitude of his bodily Organs, doth all those things which we daily see are done amongst us, not by Soul or Body singly,
but the Man, by the activity of his Soul, and the aptitude of his bodily Organs, does all those things which we daily see Are done among us, not by Soul or Body singly,
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that concocted in the Stomach, is converted into Blood in the Liver, purified in the Heart, sent thence by the Arteries into the Head and Brain, where becoming a Spirit inflam'd and lucid, it acts in all the Organs, the Powers of Life, Motion, Senses, and Understanding.
that concocted in the Stomach, is converted into Blood in the Liver, purified in the Heart, sent thence by the Arteries into the Head and Brain, where becoming a Spirit inflamed and lucid, it acts in all the Organs, the Powers of Life, Motion, Senses, and Understanding.
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and particulary the discerning and rational Powers of Mankind, in increasing activity and mettle both in Body and Soul. We say of Wine, Moderate sumptum acuit ingenium. 1 Esdras 3. Wine makes the mind of a Beggar equal to that of a King,
and particular the discerning and rational Powers of Mankind, in increasing activity and mettle both in Body and Soul. We say of Wine, Moderate sumptum acuit ingenium. 1 Ezra 3. Wine makes the mind of a Beggar equal to that of a King,
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but the Soul generally of any sort, material or immaterial, cannot live or continue in the Body without Breath, Blood, and daily or sufficient Nourishment.
but the Soul generally of any sort, material or immaterial, cannot live or continue in the Body without Breath, Blood, and daily or sufficient Nourishment.
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if Material, will be extinguished, and if Immaterial, will be dislodged and driven away from its Body, not able to subsist there (even for a short time) without breath;
if Material, will be extinguished, and if Immaterial, will be dislodged and driven away from its Body, not able to subsist there (even for a short time) without breath;
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which, how it should be so very needful for an Immaterial Soul I cannot conceive. Well, but farther, the Man must have daily, or sufficient Nourishment, or else the Soul,
which, how it should be so very needful for an Immaterial Soul I cannot conceive. Well, but farther, the Man must have daily, or sufficient Nourishment, or Else the Soul,
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And yet, upon this revival, we find the Egyptians Understanding, Memory and Senses were presently recovered, of which before his eating he had little or no use at all.
And yet, upon this revival, we find the egyptians Understanding, Memory and Senses were presently recovered, of which before his eating he had little or no use At all.
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but that they derive themselves from an accidental Concourse and Cohesion of Atoms. That all were the Works of God, I am ready to grant, and to maintain, as well as he;
but that they derive themselves from an accidental Concourse and Cohesion of Atoms. That all were the Works of God, I am ready to grant, and to maintain, as well as he;
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and I can but be sorry to find our Preacher fallen into the Inconvenience of endeavouring to prove that which is true, by that which perhaps is not true.
and I can but be sorry to find our Preacher fallen into the Inconvenience of endeavouring to prove that which is true, by that which perhaps is not true.
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but I say, if either of these Opinions be true, the whole Fabrick of Nature and Science would thereby be drawn into very great Differences and Alterations,
but I say, if either of these Opinions be true, the Whole Fabric of Nature and Science would thereby be drawn into very great Differences and Alterations,
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and therefore they are not bare Machines (as some pretend to make men believe:) but instead of that fairer and truer Inference, it pleases him to deliver a Paradoxical and fallacious Axiom of his own, uncoherently enough introduced, viz. Omnipotency it self cannot create cogitative Body,
and Therefore they Are not bore Machines (as Some pretend to make men believe:) but instead of that Fairer and truer Inference, it Pleases him to deliver a Paradoxical and fallacious Axiom of his own, uncoherently enough introduced, viz. Omnipotency it self cannot create cogitative Body,
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and, as it were, steep'd and soak'd by and with innumerable Rivages and Sources, proceeding from Fountains and Cisterns, with which the outward World daily communicates,
and, as it were, steeped and soaked by and with innumerable Rivages and Sources, proceeding from Fountains and Cisterns, with which the outward World daily communicates,
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that Brutes have their Senses, Affections, Passions, Appetites and Motions, all Men do grant, but the most blind and wilful among the Cartesians; also that they have Phansie, Memory and Perceivances, acted in and by their Brains,
that Brutus's have their Senses, Affections, Passion, Appetites and Motions, all Men do grant, but the most blind and wilful among the Cartesians; also that they have Fancy, Memory and Perceivances, acted in and by their Brains,
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And as to his phrasing it, that Omnipotence it self cannot make cogitative Body, there may be applied a Saying of Dr. Willis, p. 5. such Men it seems do think, quod Deus nihil amplius fabricare valeat, quam quod homo possit concipere aut effingere.
And as to his phrasing it, that Omnipotence it self cannot make cogitative Body, there may be applied a Saying of Dr. Willis, p. 5. such Men it seems do think, quod Deus nihil Amplius fabricare valeat, quam quod homo possit concipere Or effingere.
That the cogitative Power very much depends upon the good Disposition, Soundness and Temperament of the Brain, is a thing so well known as it seems to need very little confirmation. David, Psal. 146.3.
That the cogitative Power very much depends upon the good Disposition, Soundness and Temperament of the Brain, is a thing so well known as it seems to need very little confirmation. David, Psalm 146.3.
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viz. by Death of the Body, and the Parts and Organs of it, ergo, the Body or some Organs of it are materia cogitativa. And the same may be further proved ex principiis: for during Childhood,
viz. by Death of the Body, and the Parts and Organs of it, ergo, the Body or Some Organs of it Are materia cogitativa. And the same may be further proved ex principiis: for during Childhood,
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and whilst the cogitative Parts and Organs are immature, we think like Children, but grown to maturity we put away childish Thoughts or modes of Thinking:
and while the cogitative Parts and Organs Are immature, we think like Children, but grown to maturity we put away childish Thoughts or modes of Thinking:
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and made lucid, irradiating the Brain, and the Ventricles thereof; and that to these Spirits and Organs God hath imparted a discerning Faculty or Power,
and made lucid, irradiating the Brain, and the Ventricles thereof; and that to these Spirits and Organs God hath imparted a discerning Faculty or Power,
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and that when these Organs are sound and perfect, and the flaming Particles clear, bright and lucid, they work to a perfection of degrees in the Minds, Reason and Thoughts of Men;
and that when these Organs Are found and perfect, and the flaming Particles clear, bright and lucid, they work to a perfection of Degrees in the Minds, Reason and Thoughts of Men;
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but if he will have this incorporeal Substance to be an immaterial, intelligent, angelical Spirit, I answer, he hath not proved the necessity of its being so,
but if he will have this incorporeal Substance to be an immaterial, intelligent, angelical Spirit, I answer, he hath not proved the necessity of its being so,
that he will evince to Reason, quod sit! quid sit? unde oritur? quando ingreditur? ubi residet? quomodo operatur? an separatim subsistit? quo avolat deficiente corpore? If he can teach scientifically concerning these Points, his word will be better taken in many other things;
that he will evince to Reason, quod sit! quid sit? unde oritur? quando ingreditur? ubi residet? quomodo operatur? an Separatim subsistit? quo avolat Deficiente corpore? If he can teach scientifically Concerning these Points, his word will be better taken in many other things;
but he shews us no Evidence that it is, or ever was, his Pleasure, to inform Mankind by an Immaterial, Intelligent Spirit, which is capable of living in a State of Separation from the Body.
but he shows us no Evidence that it is, or ever was, his Pleasure, to inform Mankind by an Immaterial, Intelligent Spirit, which is capable of living in a State of Separation from the Body.
And if Corporeal Powers be confessedly too hard for him, it may seem strange he should attempt upon the Disquisition, concerning the Being and Operations of an Immaterial Soul in Man, without so much as offering to make any positive proof of the Thing, from the Grounds either of Reason or Scripture.
And if Corporeal Powers be confessedly too hard for him, it may seem strange he should attempt upon the Disquisition, Concerning the Being and Operations of an Immaterial Soul in Man, without so much as offering to make any positive proof of the Thing, from the Grounds either of Reason or Scripture.
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are all of our Preachers mind, viz. The Opinion which prevails and hath most worldly Power shall do best, to make severe Laws with sharp Penalties against their competitors;
Are all of our Preachers mind, viz. The Opinion which prevails and hath most worldly Power shall do best, to make severe Laws with sharp Penalties against their competitors;
seeing he says, Persecution and Punishment are the only means likely to prevail for reducing his opposers from their pernicious Errors, forgetting the old Observation, Hodie mihi, cras tibi;
seeing he Says, Persecution and Punishment Are the only means likely to prevail for reducing his opposers from their pernicious Errors, forgetting the old Observation, Hodie mihi, cras tibi;
And in Mistakes of the Judgmedt, Men should remember, that none can come to Christ but whom the Father draws, which it seems should pass for an Argument inducing Moderation and Forbearance towards our mistaken,
And in Mistakes of the Judgmedt, Men should Remember, that none can come to christ but whom the Father draws, which it seems should pass for an Argument inducing Moderation and Forbearance towards our mistaken,
Thus have I traced our Preacher, and followed him with Observation through all the Pages of his Sermon, which concern the Immateriality of a human Soul. His Promise made P. 13. to prove there is an Immaterial Soul in Man, seems somewhat unhappily performed, and very unsuccessfully;
Thus have I traced our Preacher, and followed him with Observation through all the Pages of his Sermon, which concern the Immateriality of a human Soul. His Promise made P. 13. to prove there is an Immaterial Soul in Man, seems somewhat unhappily performed, and very unsuccessfully;
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for he offers no positive Proof at all, and his negative Proof seems very insufficient for the support of so great a Stress and Burthen as he hath laid upon it.
for he offers no positive Proof At all, and his negative Proof seems very insufficient for the support of so great a Stress and Burden as he hath laid upon it.
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If the thing which he promised to prove be really true, it seems he stands engaged for the Proof of it, in the best manner and with the best strength he is able, assisted by his Reading, Contemplation and Conference.
If the thing which he promised to prove be really true, it seems he Stands engaged for the Proof of it, in the best manner and with the best strength he is able, assisted by his Reading, Contemplation and Conference.
than magnis excidit ausis: as magnum, there is glory in the Undertaking, and that he may not excidere ausis, his best Forces are to be employed in the performance of that service to the Church and to the World.
than magnis excidit ausis: as magnum, there is glory in the Undertaking, and that he may not excidere ausis, his best Forces Are to be employed in the performance of that service to the Church and to the World.
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but if he shall think fit to stick to his word, and to prove or endeavour to prove, that the human Soul is an Immaterial, Intelligent Spirit, he will therein have to do with some who are ready to submit to the Rules and Authority of Scripture,
but if he shall think fit to stick to his word, and to prove or endeavour to prove, that the human Soul is an Immaterial, Intelligent Spirit, he will therein have to do with Some who Are ready to submit to the Rules and authority of Scripture,
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the present Sermon seems to have little of that Light which manifests; but I expect that when he shall undertake to write ex professo upon this subject,
the present Sermon seems to have little of that Light which manifests; but I expect that when he shall undertake to write ex professo upon this Subject,
tho too many, with Ixion 's Fate, embrace a Cloud instead of Juno. My Meaning is to confide, in some Measure, that he will endeavour to perform his quoted Promise, in the best manner that he is able;
though too many, with Ixion is Fate, embrace a Cloud instead of Juno. My Meaning is to confide, in Some Measure, that he will endeavour to perform his quoted Promise, in the best manner that he is able;
