ture of their frame; which is here given as an instance of general organization and bodily economy, 120. The circulation of the blood continued contrary to all the known laws of motion, by the operation of two oppositely acting causes, 142. This illustrated by a comparison, 163. Which comparison, though seemingly disproportioned, is not really so, the terms great and little being barely relative, and One alone being absolutely great, in respect of whom all things else are as nothing, 205. All motion and sensation conveyed by the mediation of the nerves to and from the brain, 243, where the soul is seated; and there receiving her intelligencies from the senses (which are here described) informs the whole bodily system, and through the organ of vision, surveys the beauties of nature, 263, to the end. Whence powers their prime informing acts dispense' 30 30 Though what! if oft, while Nature works unseen, FRESH from his task, the rising bard aspires, 50 Ver. 19. While incorporeal.] neither the manner in which the union between such substance and matter is made, so as to inform the stupid mass with an action utterly alien to its nature. Ver. 23. Though what.] In the account to which this note is annexed, I have doubtless assigned a capacity of higher perfections to matter than it 20 will easily be admitted susceptible of; and therefore I was obliged to call in no less than Ver. 13. Perception specifies.] Though (upon the reasons and authority of an eminent author) it has long been admitted, that personal identity or sameness, consists in consciousness; yet as consciousness, whether by direct or reflex perception, may, at most, be no other than the inseparable operation or active principle of some simple, unchangeable, or individual substance; it is obvious to dispute, that such identity, or sameness, may more truly exist in the simplicity or unchangeableness of such substance, than in any operation, whether separable or inseparable: and yet, on the other hand, it is most evident, that a consciousness agreeing through differently distant points of duration, or (if I may be allowed the expression) a consentaneous perception, is the highest demonstration of the identity of such substance, as no one substance, or being, can perceive for another; which again is a further demonstration of the simplicity or unchangeableness of such substance, as it now perceives for that very self, which it also perceives was the same or identical self, from the first instant of its perception, notwithstanding all the various changes and revolutions it has observed through all nature beside Ver. 16. ... each unknowing his existence.] whence we know, that we who now are, were in times past; though what we are, or were, we know not Ver. 38. Sovereign Geometrician.] Omnipotence to support the scheme, who actuating and informing all nature by his wisdom, as he created it by his will, the creature so subjected cannot possibly withstand the creating power, and nothing to him is impossible, but impossibility, that is impotence, or what in the very supposition destroys that very power it would assert; nor are such impotential hypotheses unfrequently started and defended by a misguided zeal, which in the behalf of Omnipotence would destroy the very nature of power, indistinctly confounding truth and falsehood, and thereby ascribing and subjecting all things rather to an unaccountable arbitrary will, than to an infinite power ever guided equally by that infinite wisdom which equally and infinitely contemplates and actuates nature, agreeable to that order and those laws originally by that wisdom impressed on all things.-I should be unwilling to lay an errour of this kind to the charge of a worthy prelate of a neighbouring nation, author of a late most learned treatise, wherein he denies that brutes or the inferior animal system is endued with any being distinct from matter, and yet does not seem to me to account for the existence of actions of such animals as mere machines; but if I do not grossly misapprehend him, he ascribes to them, and consequently to mere matter under the term of animal life, an inferior kind of perception and ideas, and thus has Here, matter's fix'd eternal barriers stand Though wrought beneath th' Almighty's forming hand, Though subtiliz'd beyond the kindling ray, carried the perfections of matter to a higher pitch than I can pretend to with any appearance of reason or even possibility. I shall hereafter have a more ample and proper opportunity to show the absurdity of this hypothesis, and shall at present only hint a few reasons that are applicable to the occasion, which are these Ver..51. Here, matter's fix'd.] Whether matter be divisible ad infinitum or not, if it is capable of any degree of perception, such perception must either be naturally inherent, or arise from some peculiar modification:-now as no two parts of matter can exist in the same place, (for then neither part would exist in any place, as each would occupy the place of the other) the parts however harmoniously modified, or closely united, are absolutely distinct from each other, since their coherence can only consist in neighbourhood or contiguity, and not in corporation:-if therefore the parts so distinct have any inherent perception, they must have a perception as distinct from each other as their parts; and if divisible ad infinitum, there is such a confusion of indistinct distinct perceptions, as is too absurd for any thing but a jest. But if matter is reducible to atoms, and every atom supposed to perceive, I would ask how atoms can be organized so as to see, hear, smell, &c. and if organization is necessary to the perception of matter, either such perception arises entirely new from the organization, or the organization only gives a liberty of action to the perception that was prior and distinctly latent in every part:-but if in the former supposition such perception is solely produced by the organization or modification, organization or modification, however nice or mechanic, being no other than a mode of form or figure, the most extraneous and incidental of any property of matter, and perception being the most absolute and simple of any thing we know, and by which alone we know all that we do know; such hypothesis I say carries in itself such a palpable contradiction and confutation, as to make what is simple, absolute, and invariable, to be produced by what is most compound, precarious, and changeable, nay, by a mere relative term, figure being no other than the circumscription of space surrounding a finite body.-But if in the last case and refuge, organization or modification is supposed only to give a power of action to what was before latent in the parts of matter, if the perceptions continue still as distinct as the parts, here must arise such a multiplicity of perceptions, as must destroy and confound the very operation of the organs by which the parts perceive. And lastly, if it be alleged that by the modification, the parts become so loving and neighbourly, as by sharing the perception of each other to make one amicable union of the whole, each part must still retain its proper right to its portion of perception; and if upon any accident a member of the system should be lopped off, why then truly a piece of such united perception 59 70 The parts distinct in firm cohesion lie, The word, the bliss, the privilege,-to be- 80 90 90 being gone, we have only a piece of perception remaining; and thus also perception the most siinple of all units must be daily and hourly divided by the perpetual flux of matter―― Ver. 65. Not so, in intellectual.] whence I must necessarily and inevitably conclude, that whatever being is endued with the least degree of perception, must be a being, substance, or essence, as widely and oppositely distinct from matter, as any two things can be imagined: and though I do not see but such essences may be of infinitely different natures, and consequently differ in their manners and degrees of powers and perfections; yet as no being can perish but by annihilation, which though no contradiction to Almighty power, can yet never be admitted consistent with that creating wisdom which does nothing in vain; since even matter is otherwise imperishable, however its variation may deceive us, which only arises from its accidental properties of divisibility and cohesion: I must from the whole as necessarily and inevitably conclude, that whatever being is endued with any degree of real perception, as it cannot be affected with those accidental properties of matter, neither can it be affected with the variation that arises thereon, and must consequently exist in a higher enjoyment of powers and perfections, and that for ever. Ver. 76. Deep Source.] The meaning of the expression is, that the reason or necessity of the Deity's existence is included in himself. 111 And let the universal wish exhale; 120 Ver. 115. Inscrutable amid.] As I claim no advantage from a poetical licence, to assert any thing contrary to what I apprehend as truth; it may reasonably be demanded here, how it comes to be known that there are animalcules so minute, as cannot come under the cognizance of our senses, by which alone we can perceive them. But I think it may more reasonably be answered; that since for many ages past the continual and successive improvements that have been made in natural philosophy, by perpetually displaying new and unimagined scenes of knowledge, do at the same time demonstrate there are many yet unopened; and since the use of glasses shows us how much our eyes were defective, and the further invention and improvements of such glasses still show the defect of all the former, and yet can never arrive to the perception of any part of matter or inanimate body more minute than many systems and species of beings ended with animal life; I say, upon such consideration, it would be extremely absurd to stop here, and assert there is nothing further left for an Infinite and All Operating Wisdom. 130 Here from the lungs the purple currents glide, 140 150 Its levity too rare to poise the exterior weight; So where beneath the culminating beam ance to such perception- And again, this organiza- Ver. 128. Through glands refining.] secretion- and Ver. 151. Subsiding lungs.] sanguification; the manner of which (so long and often debated) is as clearly and intelligibly represented, as the conciseVer. 121. Emotive, pants.] And further-As equi-ness of this plan will admit; and is in some measure vocal generation, upon the soundest reasons, search, illustrated by the followingand experiments, is most justly exploded-however difficult it may appear to our apprehension, it is most certain, that such animal life in any material being, however minute, cannot exist without organization; since upon its supposition of being a mere machine, it must still have within, and throughout, those secret wheels and springs of motion, to which the machines of human artists may bear an inferior analogy or resemblance. And on the supposition of its being immaterial, but in union with a material vehicle; if the being in such union is perceptive, there then must consequently be a proper medium or organization for the conveyVOL. XVII. Ver. 163. So where beneath.] allusion; where the earth may be considered as representing the solids of the animal system-the exhalations and streams as representing the circulating fluids-the wind or gales conveying those exhalations, the interior breath-and the influence of the Moon on tides, the external influence of the atmosphere, which, by compressing the thorax and lungs, acts as antago nist to the natural contraction of the heart's museular texture; and by embracing the outward members of the body, thereby, in some measure, actuates and assists the blood to mount in its return and ascent, contrary to all the known laws of motion. A a 170 Intense their fervid exhalations rise, Its vortex (by adjacent whirlpools bound) Express the seal of Character Divine, 220 And bright, through his informing radiance shine. Obliquely north the floating squadrons sweep; 180 And worlds on worlds illimited explores; Still arctic ply to reach the frozen pole, And glooming o'er the Scythian realms depend; As disproportion'd, through allusion wide! 210 Ver. 205. How the song smiles.] That the former comparison is by no means inadequate; great and little, being but relative terms, in respect of finite essences; and magnitude, or minuteness, as they appear or disappear reciprocally by comparison, depending barely on the relations, and not the essences or nature of things; as the term little is greater than what is less, and is only little by being compared with something greater; so that, properly speaking, whatever is finite, in respect of what is finite, is not really little; whereas, on the other hand, in respect of infinity, all things finite are equally diminutive; being equally remote from Ver. 211 .... One exclusive.] What is Infinite, who alone is absolute, great, and independent. Ver. 213. This globe an atom.] thus to any person, who should compare this stupendous globe of earth 230 and ocean, to its vortex, or the vast extent of space that includes our planetary system, in which Saturn takes thirty years to finish his circle round the Sun; upon the supposition that such person were transported to the Sun in the centre of our vortex, and the Earth transported beyond the planet Saturn, to the uttermost verge of the vortex; this Earth, though shining with reflected light, would not then appear even as a point, and would only be visible by the assistance of a telescope. Ver. 215. Its vortex.] Again, should such person contemplate the surrounding vortexes within his ken, where all the planets or inhabited worlds disappear, and nothing is perceived but a glimmering ray shed from the several suns that shine each in the centre of their proper vortex; upon comparing our vortical system to those other worlds or systems that appear numberless in his view; it is evident, that in the comparison, our system would barely hold the proportion of a unit in number, or a point in magnitude Ver. 217. Lost in the whole.] and yet further, should our thoughts extend to take in those other vortexes, systems, and suns, that are only visible by the help of glasses; and extending yet further, comprehend the whole imaginable and grand material system or universe; in this comparison, all the visible worlds in their turn would shrink to a proportionate point Ver. 219. But where finite.] But should we attempt yet higher, and compare the universe of matter, to immensity, the attribute of Deity; here the whole universal system, with which our thoughts were so greatly expanded, quite vanishes; since whatever is finite, as finite, will admit of no comparative relation with infinity; for whatever is less than infinite, is still infinitely distant from infinity, and lower than infinite distance the lowest or least cannot sink Ver. 223. All equidistant.] in respect therefore of the Creator, all creatures are upon a level Ver. 226. In form finite.] and yet by being creatures, even the most seemingly despicable, bear such relation to their Creator, as expresses his stamp and character sufficient to make it most highly valuable to all its fellow-creatures; who are themselves only valuable, by sharing and partaking the same Divine Influence Ver. 229. Just so as when sublime.] which Divine Influence or character not only declares the immediate operation and art of omnipotence, but even so far is expressive of the very attribute of Deity, that whereas outwardly we can assign no certain bounds to the works of an infinite energy Ver. 233. So when the mind.] so, on the other hand, within we are as much lost and bewildered, in attempting to find or assign any point or period in the texture of the most minute animalcule Ver. 237. While that Immense.] while the harmony and infinity of the Eternal Artist are, in some degree, impressed on his works; and as outwardly we can find no bounds, so inwardly we can find no end of art and beauty Ver. 239. Attentive then inspect.] Shall we then slight, or deem that little, in which immensity is so conspicuous? or trivial, which could employ no less than infinite wisdom and power? Ver. 243. Quick, from the mind's.] It has already been proved in this book, where the circulation of the blood was treated of (vide supra that the least animalcule must distinctly and perfectly have all the proportion, symmetry, and adjustment of that organized texture, which is indispensably necessary for the several functions of animal life: and as I there chose the smallest of imaginable animal creatures for the general instance of the economy of an animal body; so here I continue it as an instance of general motion and sensation, both of which are performed by the mediation of the nerves, that all tend to and arise from the brain and spinal marrow. And though formerly I showed that matter when so curiously organized, might possibly be susceptible of motion, and even the appearance of sensation, by the correspondence of its inward texture with the outward impulse or impressions made on it, like the answering harmony of a musical instrument (vide supra); yet I further demonstrated, that bare matter cannot possibly be susceptible of the least real sensation, or perception (vide supra.) I am therefore obliged, upon this occasion, and on the supposition of actual sensation, to introduce Ver. 250. informing mind.] a being of a nature distinct from matter, which being situate in the original point of motion and sensation Ver. 254. Coop'd in his camp.] (like Julius Cæsar in his camp at Ruspina in Afric, when attacked by Full on the ditch the dusk Numidians bound, Just so supreme, unmated, and alone, And through each part the swift contagion shed. 281 290 Scipio and the confederate forces of Juba) without moving from that situation, receives all the concurrent intelligences from abroad, by which means it is instructed to send forth its orders and emissaries as occasions require, and thus directs and informs the whole bodily system. Ver. 263. Just so supreme.] It is an observation of an author learned in the law, that non omne simile quatuor pedibus currit; yet as our passions (the operation of which is above described) may be called a state of warfare, the simile even in that respect is not unjust. Ver. 277. Through winding paths.] I did not think it necessary to insert here the sense of feeling, not only because there is no special or peculiar organ to which it bears relation, but because I take it for a sort of universal sense, all sensation being performed by contact; and so Ver. 279. Brisk on the tongue.] tasting- Ver. 285. Or musical to charm.] hearing, and Ver. 287. Or wondrous.] seeing, being but a different kind of touch, or feeling, agreeable and accommodated to the difference of objects that are thereby perceived. Ver. 289. Here born elate.] The manner in which theVer. 291............. to the eye image rides.] object is conveyed |