Now, as the life of every other creature, as Moses shows, is in the blood, so the life of man consists in the soul, which although subject to passion, by reason of the gross composures of the body, in which it has a temporary confinement, yet it is immortal and cannot in itself corrupt or suffer change, it being a spark of the Divine Mind.  And that every man has a peculiar soul plainly appears by the vast difference between the will, judgment, opinions, manners, and affections in men.  This David observes when he says:  “God hath fashioned the hearts and minds of men, and has given to every one his own being and a soul of its own nature.”  Hence Solomon rejoiced that God had given him a soul, and a body agreeable to it.  It has been disputed among the learned in what part of the body the soul resides; some are of opinion its residence is in the middle of the heart, and from thence communicates itself to every part, which Solomon (Prov. iv. 23) seems to confirm when he says:  “Keep thy heart with all diligence, for out of it are the issues of life.”  But many curious physicians, searching the works of nature in man’s anatomy, do affirm that its chief seat is in the brain, from whence proceed the senses, the faculties, and actions, diffusing the operations of the soul through all parts of the body, whereby it is enlivened with heat and force to the heart, by the arteries, corodities, or sleepy arteries, which part upon the throat; which, if they happen to be broken or cut, they cause barrenness, and if stopped an apoplexy; for there must necessarily be ways through which the spirits, animal and vital, may have intercourse and convey native heat from the soul.  For though the soul has its chief seat in one place, it operates in every part, exercising every member which are the soul’s instruments, by which she discovers her power.  But if it happen that any of the original parts are out of tune, its whole work is confused, as appears in idiots and mad men; though, in some of them, the soul, by a vigorous exertion of its power, recovers its innate strength and they become right after a long despondency in mind, but in others it is not recovered again in this life.  For, as fire under ashes, or the sun obscured from our sight by thick clouds, afford not their native lustre, so the soul, overwhelmed in moist or morbid matter, is darkened and reason thereby overclouded; and though reason shines less in children than it does in such as are arrived at maturity, yet no man must imagine that the soul of an infant grows up with the child, for then would it again decay; but it suits itself to nature’s weakness, and the imbecility of the body wherein it is placed, that it may operate the better.  And as the body is more capable of recovering its influence, so the soul does more and more exert its faculties, having force and endowment at the time it enters the form of a child in the womb; for its substance can receive nothing less.  And thus much to prove that the soul does not come from the parents, but is infused by God.  I shall next prove its immortality and demonstrate the certainty of our resurrection.