Chap. lir. ANTIENT METAPHYSICS. ii 



but there is no internal principle in them, as in the Vegetable, by 

 which they grow and are nouriflied. ido. It is by the means of 

 certain organs that the Vegetable is thus nourifhed, and made to 

 grow ; it is therefore an organized Body, which the mere Elemental 

 Body is not. 



The Animal differs from the Vegetable alfo in two refpe^s. ly?, He 

 has an Internal Principle, by which he perceives the adion of external 

 objeds upon his organs of fenfe. ido. In confequence of this perception, 

 he has a certain propenfity or inclination, called in Greek '0/=^>7j by 

 which he isdifpofed to purfuc or to avoid certain things. Now, thele two 

 the Vegetable wants ; --^wd, therefore, it has neither Senfation nor I- 

 magination, (which I confider to be the Senfation of things abfent, as 

 Senfation, properly fo called, is of things prefent), nor Appetites, 

 nor Defires, nor Pleafure, nor Pain. By thefe, all refuking from the 

 two things I mentioned as diflindtive of the Animal from the Vege- 

 table, the whole animal oeconomy is carried on. 



The differences are alfo twofold betwixt the Animal and Intellec-- 

 tual Life : And thefe are, firft, the formation of Ideas, and then the 

 operation of combining, joining, or disjoining thefe Ideas ; to which 

 operation we give the name of Ratiocination. Now, neither of thefe 

 operations is performed by the mere Animal. 



And here, in our little world, as well as in the great world, we 

 may obferve that wonderful rerum concordia difcors^ making that 

 variety and harmony at the fame time, which together conftitute a 

 Syftern of the moft perfedt Beauty. All thefe Subftances, of which 

 Man is compofed, agree in this, that they are Mind, or an Immaterial 

 Subftance, by its nature and effence adive; whereas the Matter upon 

 which it ads is altogether pafTive. But they have tliofe differences 

 which I have mentioned, and which raife them one above another. 



in 



