Chapter 22

Of Sensative living bodyes

SENSATIVE livers are such as consist of an Organicall body, and a Sensative Soul, this in [Contradistinction] to plant is cal’d animall,1 and may be considered in Generall, and Speciall

1. In Generall, as common to Man, and beast; and so its principles, and Affections.

1. Its principles Matter, and Form.

1. Matter, Organicall body furnished with apt instruments for Eduction of Animal opperations.

2. Form the Sensative Soul (antiently defin’d) the first act of the Organical Sensative body whereby it has Sensative Cognition, appetition, and Locomotion.

N.B. Here a Great Question is moved by the latter men whither brutes have any such Soul, and whither all their opperations may not be Solved by Mechanisme. The Grounds of all this their doubt is from the division of all Substances, into Spirit, and body; Now Say they this brutall Soul is not Spirit, for then ’twould be Indivisible, and incorruptible, therefore it must be body or tenuious matter, moved as the Matter of light, or flame. This they assert to Cause all the Opperations in the Animal which we call sence Externall, and Internall; but that really they have no true Sence, appetite, or motion from any internall principle. Accordingly they bend their wits to prove that a brute [69] (say a Dogg) Sees not, Hears not, feals not, etc: and to Solve the appearrances of Sence, motion passion, Memory, etc: by Similes of a Clock, Bag-pipe, Gun, and other Engines, and So referring all to Mechanisme But how well this is done must be judged after the Consideration of these facultyes whither we must referr it.

The livers Soul, and body Organiz’d,

to Solve by Mechanisme some devis’d.

2. Its Affections, Primary and Secondary.

1. Primary, which do Immediately flow from the sensative soul (supposing there be Such an one) and do Immediately affect the composites as their proper naturall powers; Such are sence, appetite, and locomotion, all which may be set forth in this Sentence (a Dog Sees a bone, Likes, and desires it, and then runs to catch it up:) but of these more particularly.

1. Sence or Sensitive power whereby the Animall (or its Soul) apprehends a Sensative object. This is considered in Generall, or [in] Speciall.

1. In Generall, and [so] take notice of [its] act and object.

1. Its addequate Act, and that is Sensation, which consists partly in action, and partly in passion.

1. In passion in receiving of the Sensible Species impressed on the organ.

2. In action in judging of these Sensable Species so received.

2. Its object which was wont to be divided into Intentionall, and reall.

1. Intentional, that whereby Sensation is, and this they call Sensible Species, that is an Immage or representation which the reall object begetts of its Self [and] is conveyed to the Sence through a proper medium.

2. Purely reall, or that which is perceived by the Sence namly the thing itself that sends forth these Species; this is two fold; of its self, and by accident.

1. Of its self or by its own Species, and this is proper [or] common.

1. Proper, perceptible by only one sence, as Sound, Colour, etc:

2. Common, perceptible by more Sences namly Sight and fealing; as






Sence common object which we feal and See

Bulck, motion, Quiet, figure, number be

2. By Accident, perceptible, not by their own, but by others Species; So Substances are discerned Sensibly only by the Species of their accidents.

N.B. These Species are Supposed to be a kind of middle thing between body and Spirit, and therefore they call them [Spiritalia], or [Spiritalls], (though not Spirituals) as if they ware a Sort of [Specters] that are not Substances, no, nor it Seams So much as Accidents, but only a representation of them. Therefore they Say that Substances are perceived by their accidents, (as Colour, figure, Hardness, etc:) and these accidents again by their Species, or Representations. They call them also Idols or Images but tell us not of what matter they are made. They further Say that divers of these [Spiritalls] may be in the same point of Space: as that one Candle Sends its Visible Species to Johns Eye, [and at the same tyme another Candle Sends its Species to Peters, Cross the Line that went to Johns Eye], So that in the point of intersection the unbroken Species are [as] in the Same point of space which if they ware bodyes they could never be; that which induced them to think there were such transient Species was the representation of things in a dark room through a hole by the help of an object-Glass; which representation on a paper, set at due distance from the Glass they call the Species of the figures and Colours of the bodyes thereby represented. The like is the representation of a looking Glass (all which are treated [of] in Opticks) but indeed all this doctrine of Species seams to be a mistake; for that which affects the outward sence is reall, and [materiall] body; which thereby gives occasion to the inward Sence to Shape all the Images, and representations which are mad[e] within the brain, [of those things] which are without it as will appear when we treat of the particular sences

Sensible Species now are obsolete,

Dislik’t [by] those Who doe of Sences treat.

2. In Speciall the Species or kinds of Sensitive Powers are 2 Externall, and internall.

1. External are wherby the Animal perceives by the use of outward means, (or Organs) and they are [5], Seeing, Hearing, Smelling, tasting, and touching.

2. Internall sences reconed [3] Common sence Fantacy, and Memory.

Outward Sence See, hear, Smell, tast, touch, [hereby]

Inward Sence Common, fancy, memory.