THE INCARNATE PSYCHOLOGY. 241 



the spleen being the reverse of the liver, and testing the blood by 

 laxity and banter, as it were by giving it its own way, and reductio 

 ad absurdum; as the liver by bilious ferment and sharp examina- 

 tion. " Splen ridere facit, cogit amare hepar." Then the skin and 

 external sensories are the abodes of the proper senses, which be- 

 sides entertaining their own objects, are liable to become the fields 

 of the other visceral and mental powers; for not only does the skin 

 feel the objects of touch, but it feels the touch of the passions, and 

 is a sensory of their bloods : and not only does the eye see outward 

 objects, but it is also liable when opened to the second degree, to 

 see mental and spiritual objects, projected through its tubes. These 

 externals give the sense of self. Again, between the inside and out- 

 side, or between the mind and the senses, lies the sense of power 

 and the organ of progress in the muscles, with the bones, or the 

 sense of stability in progress, as their fulcrum and necessary comple- 

 ment. Thus man is not only sense but motion $ motion in sense, 

 and sense in motion, applied to every object in existence. 



The body is simplicity itself when looked at in this living light. 

 And now we recognize that the divine attributes, and not man's 

 faculties, are the key of the human frame. The simple truth of 

 God is the kingdom which has to come into the science of that 

 structure, which is meant in God's image. Only by this means do 

 the last terms that we use, become reliable. In man we talk of 

 sensibility, but with no surety, of mercy. In man we find feelings, 

 lusts, or loves, but not love itself. In man we speak of various 

 powers, but not of power itself. In man we have many senses, but 

 no omnipresent sense ; many faculties wise in their generation and 

 kind, but not wisdom in the full. Did we confine reasons to present 

 human nature, we should find our ideals terminated far below reason's 

 wants, in a mythological maze ; good and evil demons would inhabit 

 our fountains, and whisper in our groves ; we should build a Babel 

 of mesmeric oracles, each violent against the other, and stand comic- 

 ally aghast at our own shadows seen in the ink-pools of our palms. 

 God is the intelligible being in these higher sciences, and common 

 senses; man is in such snaky knots, his heart is so deceitful and 

 desperately wicked, that there is neither scientific nor other depend- 

 ence to be placed on it. To reason from it, would introduce all 

 21 



