the following Discourse to thy Candid Perusal hoping it may be of some Benefit and Advantage to thee Vale G. W. On the AVTHOR BEgon faint Limners with your vain pretence Of Plainly Representing Man to Sense Your Art 's defective you cannot Pourtray This Lively Image vain is your Essay By Lines and Lineaments his Shape t' Express That makes not Man which is his Garb and Dress The Soul 's the Man your Colours are too Dark To give the Features of that Heavenly Spark Learn then of th' Author for he it is that knows To Draw the Man as well as Paint his Cloaths W. B. THE CONTENTS The Introduction Pag. 1 THE Creation of the World Ib. Of Light Pag. 2 Of the Firmament Pag. 5 Of Water Pag. 6 The Cause of the Saltness of the Sea Ibid. How it is made Fresh Ibid. Of the Motion of the Sea Ibid. Of the Generation of Plants Pag. 7 Of the Heavens and Coelestial Luminaries Pag. 8 Of the Suns Motion with the Motion of the Earth Pag. 9 Of Living Creatures Ib. Of the Creation of Man Ib. Mans Analogy with the Great World Pag. 10. CHAP. I. THe two Parts of Man and the Division of this Discourse into its Two Parts Pneumatology and Somatology Pag. 12 CAHP. II. Of the Nature and Definition of the Soul Pag. 14. AN Introduction to this Chapter Ibid. That the Soul is not the Form of Man Pag. 15 But that Vnion is the Form of Man Ibid. Reasons to prove the Soul not to be a Form Pag. 16 17 18 Aristotle's Definition of the Soul ridiculous and pedantic Pag. 19 20 The true Definition of the Soul Its Essence consists in Cogitancy Pag. 21 Cogitancy hath no dependance upon the Body Pag. 23 CHAP. III. Of the Origin of the Soul Ibid. THat the Soul doth not prae-exist Pag. 24 Neither is it propagated ex tracude Pag. 25 Several Arguments against the Souls propagation Ibid. The true Origin of the Soul That it is immediately Created by God Pag. 27 CHAP. IV. Of the Union of the Soul to the Body Pag. 28 THat Spirits stand in need of Bodies to Act in Ibid. c. That the Soul is not united by the Mediation of the Corporeal Soul evinced by several Quaeries Pag. 32 Neither is it only united to the Glandula Pinealis and thence influenced by the Body Ib. But by its extention thro the Body it actuates all its parts Pag. 33 CHPP. V. Of the Immateriality of the Soul Pag. 34 THe Souls Immateriality proved from its Activity Pag. 35 From its Largeness and Discursive Faculty Ib. From Cogitation Pag. 36 Mr. Hobbs his Objection and Evasion Ib. It s Solution Pag. 37 A Digression concerning the Souls of Brutes Pag. 38 39 That Brutes have not Material Souls Pag. 40 Neither are they insensible Mâ—â—â—â—ns Pag. 42 But that Brutes also have Immaterial Souls Pag. 44 An Objection Pag. 45 The Answer Pag. 46 47 CHAP. VI. Of the Immortality of the Soul Pag. 48 THe Immortality of the Soul proved Ibid. From its Nature Ibid. From its Origin Pag. 50 From its Vnion Ibid. From its Immateriality Pag. 51 More Mediums to evince the same Pag. 52 The State of the Soul after Death Pag. 53 That it doth not Sleep Ibid. That Souls assume Vehicles after their Dissolulution from their Bodies Ib. Three Arguments to prove the same Pag. 54 The same evinced by the Testimony of the Ancient Fathers Ibid. The same implicitely evidenced from Scripture and from Moses and Elias appearing upon the Mount and from all other Apparitions Pag. 55 56 Of the Resurrection and new Modification of the Body Pag. 57 CHAP. VII Of the Extension of the Soul Pag. 58 AN Objection aganst the Souls Extension Pag. 59 The same answered Ibid. Arguments to prove a Vacuum Pag. Ibid. A Vacuum demonstrated by experience Pag. 60 The true Nature of Space Pag. 61 Another Objection against the Souls Extension Pag. 62 An Answer to it Ibid. Wherein the Nature of Extension doth consist Pag. 63 A Distinction between Divisible and Discerpible and that the Soul is mentally Divisible the actually indiscerpible Ibid. That the Soul is not Totum in toto totum in qualibet partae Corporis as the Peripatetics assert Pag. 64 Neither is the Soul in an Indivisible point Pag. 65 It s Extension hence undeniably demonstrated Pag. 66 CHAP. VIII Of the Faculties of the Soul Ibid. WHat the Faculties of the Soul are Ibid. How the Vnderstanding and Will differ Pag. 67 The Number of the Faculties Ibid. The Vnderstanding its Formal Object Truth Pag. 68 The Nine Intellectual Habits Ibid. The Will its Object Good Ibid. The Conscience no distinct Faculty Ibid. The Affections not distinct from the Will Pag. 69 How Love is caused Pag. 71 Love the Chief Affection of the Soul Pag. 72 The Memory Pag. 73 CHAP. IX Of the Parts of the Body Pag. 74 ANatomy It s Subject Pag. 75 The Division of the Parts of Mans Body Pag. 76 The Principal Parts Ib. The less Principal Parts Pag. 77 The Simular Parts Ib. The Dissimular Parts Ib. The Division of the Body into its Three Venter and Four Artus Pag. 78 The Lower Venter its Parts Ib. and Pag. 79 The Cuticula Pag. 80 The Cutis Pag. 81 The Pinguedo or Fat Ib. The Muscles of the Belly Pag. 82 The Peritoneum Pag. 83 The Omentum Ib. The Stomach Ib. The Intestines Pag. 84 The Pancreas Ib. The Cause of Agues according to Sylvius Ib. The Liver its Figure and Connection Pag. 85 Its use to secern the Bile Pag. 86 To concoct the Lympha and impregnate it with a Volatile Salt Pag. 87 Its Ducts and Meatus Ib. The Spleen Pag. 88 Its Vse Ib. Helmont's Opinion false Pag. 89 Walaeus the Inventer of its true Function Ib. The Reins Pag. 90 The use of the Capsulae Atrabilariae Ib. The Vreters Pag. 91 The Bladder Pag. 92 An Experiment touching the Coction of a humane Bladder with some Liquors Ib. The Vessels and Organs of Generation why we omit insisting on them Pag. 93 The Middle Venter or the Thorax Pag. 94 The Breasts and their Parts Pag. 95 Some Conjectures how Milk is generated Pag. 97 The Diaphragm Pag. 98 The Cause of Sardonian Laughter Pag. 99 The Ribbs Pag. 100 The Pleura the Seat of the Pleurisie Ib. The Mediastinum Pag. 101 The Pericardium Ib. Whence proceeded that Water that issued out of our Saviour's Side Pag. 102 The Heart Ib. That is not situated on the left side as some imagine Ib. The reason why it beats more on the left side then on the right Ib. How Cordials help the Heart in Syncope's Pag. 103 The use of the Heart Ib. The Pulse Pag. 104 Its Systole and Diastole Ib. and Pag. 105 The Circulation of the Blood Pag. 106 How often the Blood circulates thro the Body in an hour Pag. 107 The Vessels belonging to the Heart Pag. 109 The Lungs Pag. 110 Their use Ib. The Aspera Arteria Pag. 111 The Larynx its Muscles Pag.
good and wise ends unknown to us reserve to himself the continual exercise of his Creative Power in the successive production of new Souls The other is Neither is it propogated Extraduce that the Soul is propogated Extraduce from the Soul of the Parent but the absurdity of this Opinion is evident enough from these following reasons Several Arguments against the Souls Propagt 1977. 1 This Hypothesis supposeth the Soul of the parent to be Discerpible and so to Communicate its own Essence to the Constituting the Soul of the Foet us which can be granted to no Incorporeal Being 2 It supposeth multitudes of Souls daily Created which never come to perfection as in Abortions and Effluxes of Seed and this suppofition cannot but too much derogate from the Wisdom of the Divine Architect 3 Such is the Genesis of any thing as is the Analysis but this is the Analysis of Man that the Body should return to the dust whence it came and the Spirit to God that gave it so that seeing the Spirit had its immediate Origen from God at its Creation doubtless at its Dissolution it doth immediatly retuen to him 4 Were the Soul Generated Extraduce it must either be from the Soul or from the Body of the Parent not from the SOul because nothing can be Generated of a thing Incorporeal Incorpireal Beings do not come under sch alterations not from the Body quia nil dat quod in se non habet Because no Incorporeal Thing can be produce out of a Thing Corporeal Not from both for then the Soul of the Partus would certainly participate of the Nature of them both and so become a Substance partly Corporeal and partly Incorporeal 5 The only Way and Method of its being done were it possible it could be done is enough to Induce us to believe the contrary for then the Soul would be a Substance Compounded of Two pieces of a Spirit the one abstracted from the Spirit of the Male the other from the Soul of the Famale Parent and these Two Pieccs or Paris Blended together into one to Compose a Rational Soul which supposal how Irrational Fictitious and Ridiculous it is any Rational Creature may presently apprehend The true Origen of a Soul viz. That it is immediately Created by God It reamins then that we lay down the true Origen of the Soul which is that it was immediately created by God and infased into the Body This Opinion though it be ancient yet several considerable reasons do incline me to believe it as Orthodox and Genuine and the verity of it may easily be manifested not only by the Confutation of the Two former Opinions but from the Testimony of Sacred Writ viz. he formed the Spirit of Man within him CHAP. IV. Of the Vnion of the Soul to the Body THe Soul being a Substance of an Active and Vigorous Nature God who is its Prime Parent being the Father of Spirits deemed it requisite to bestow upon it a Body dilicately Fabricated not only that this might be its Domicil wherein it should lye Incarcerate That Spirits stand in need of Bodies to Act in as the Platonists would have us believe but he really intended that a part of a Spirits felicity should consist in its Union to some body or other which it might make Use of as a compleatly Organized Machin whereby the better to performe its Actions therefore to Angelic Spirits he gave AEthereal Lucid and Star-like Bodies to the Souls of Men while they continue in these Lower Regions Terrestial Bodies yet curiously Fabricated and fit for their Motions and Operations but when they are devested of these by the assaults of Death then he orders them to enter into Aerial Vehicles that so the easier they may Soar into the invisible Regions of the Coelestial Habitacle and to retain these till the Resurrection when they shall re-assume their former Bodies Transformed and Modified into the Nature of Angelic ones But I shall refer a further Procedure upon this till I come to the Immortality of the Soul and shall here treat a little of the manner of its Union to these our Bodies This is a thing so sublime that it transcends the reach of humane intellect to conceive so capacious that it exceeds the limits of Reason to comprehend so abstruse and difficult that it puzzels the Wits of all Philosophers to demonstrate how Two Substances the one Spiritual the other Corporeal things of a quite contrary Nature should constitute but one Compositum what Medium these can be found for their Union by what means the more principal part doth Vivifiâ— and Actuate the part more inferiour what moving Virtue it doth Exert and Communicate to the Body and by what kind of contact this is done Surely these are things that none but he that is the Sole Author of these Phoenomena can demonstrate how or in what manner they are performed yet that they are performed is very apparent and such is the curiosity of that busie and Pragmatic Creature Man that he cannot contain himself from Prying into the Causes of those things the effects whereof declare them so to be tho they are never so abstruse He thinks there is nothing so locked up in the Cabinet of Nature but by his diligence he may find the Key or that there are no Rareties Treasured up in the Magazine of this Created World that he by a diligent Scrutiny cannot find out Some therefore will tell us That in Man there are Three Essential parts a Body a Soul and a Spirit the Body say they is a Substance made of the Grosser Matter viz. Flesh Blood Bones Nerves Cartilages Veins Arteries c. The Soul is a Substance tho Material yet of an AEtherial and Subtilized Nature Fiery and Flammeous Participating both of the Nature of a Body and of a Spirit and the Spirit which is their Third ingredient in their noble Composition is altogether Incorporeal United to the Body by the mediation of the Corporeal Soul Others will affirm that the Soul being the Ruling part The Cartesians sits like a Queen in the Palace of the Brain upon her Throne the Conarion which is a little Glansâ—lous Body almost in the midst thereof there she Contemplates of the Regions of her Kingdom and the Members of that Common-wealth being always attended with her Viceroy the Animal Spirit whereby she doth at Pleasure send an Embassy into the most Remote Parts of this little World thro the nerves But how well the Authors or Abetters of these Two Opinions have hit the Mark. I leave to the Credulous Reader to determine concerning the First I shall only Query a few things That the Soul is not United by the Mediatioc of the Corporeal Soul evinced by several Queries 1 Whether it be sense to say a Meterial Soul 2 Suppose it be whether there be any such thing as they imagine by it in the Body of Man 3 Whether Body and Spirit be not things of
a quite different Nature 4 Whether Rarefaction or Subtilization make a Body to be less a Body or more a Spirit than it was before 5 Whether a Red-hot Iron have any nearer Approximation to Life than it had before or the Flame of a Candle than the Extinguisht Snuff or Tallow of it 6 Whether this Corporeal Spirit be Semicorporeal and Semi-spiritual As for the Second Opinion let me Query Neither is it only United to the Glandula pinealis and thence Influences the Body First why the Soul should sit upon the Glandula pinealis more than upon any other part of the Body and whence it appears that it doth 2 Whether or no it be extended thro every part of the Conarion or is only one point of it If extended thro every part then why not as well thro the whole Body If in a point how it Acts and Insluenceth the Body 3 Whether this Virtue which the Soul doth Exert and Communicate in its Operations be the Essence of the Soul or no Now these Two Opinions seeming to disagree with the Canons of Reason and True Philosophy it will not I hope be unkindly resented if I exhibit another to the deliberate perusal of the unprejudiced which altho at the first it may seem a little Uncouth yet I am perswaded after some Consideration it will appear to be attended with lesser Inducements to make any Wise Man Incredulous of its verity than either of the former But by its Extension thro the the Body it Actuates all its parts and that is this that the Soul is United to the Body by its Extension thro every one of its parts that the Soul is Extended is not my busienss here to Demonstrate having designed a particular Chapter for it to which I shall refer the Reader and where I shall endeavour to remove the difficulties wherewith this Truth may seem to be burthened If this then be proved how easily may we Imagine an Union of the Soul with the Body to result from its Extension and Diffusion thro the parts thereof CHAP. V. Of the Immateriality of the Soul THe Immateriality of the Soul is a Truth so Undubitably certain and so generally believed that those who have arrived to that height of Audacity as to deny it are justly looked upon to be no better than Atheists for whoever is become so grosly erroneous as to believe his own Soul to be material is consequently reduced may I say Blasphemously to Averr the Nullity of A Deity O Incredulity not to be parallelled O Atheisme absurd and abominable the Immateriality of the Soul may be evinced First from its Activity In-activity is a property pertinent to Matter for Matter can exert no action of it self no not so much as Local Motion unless it be agitated by some External Cause there being no such thing as Natural Motion Matter being a Thing Naturally Inert and Passive but a Spirit which is of a Nature far transcending Matter is always Active and therefore Plato called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-moving it is an imprevaricable Law with all Bodies that nothing whatsoever can move unless it be moved by another and hence it followeth that the Soul that moveth without being excited by any thing else Acting and Operating from its own Intrinsic Power and Faculty is of a higher Race than they From its large Capacity and Discursive Faculty and consequently Incorporeal 2 The large Capacity and Discoursive Faculty of the Soul Demonstrates its Spirituality when we consider the multitude of things that are at once contained in the Soul as likewise its Power of Exerting those Notions and Apprehensions which it had Imbibed in Discourse how can we Conceive any otherwise than that she is Spiritual in her Essence 3 Its Simplicity Uniformity Immortality Self-reflection and Perfection are Infallible Manifesto's of its Incorporeity we may also add Cogitation a Property only Essential to a Spiritual Being From Cogitation for as we said before Matter cannot move it self how much less then is it able to perform that excellent Operation of deeming and thinking I am not Insensible how some do endeavour to evade this Argument for a Late Author doth pretend to Solve the manner of Cogitation Mr. Hobbs his Evasion without recourse to an Incorporeal Principle for faith he the very Motion of Reaction of one part of Matter on another or at least the Continuation of this Reaction can easily effect this for we find by experience when we are Occupied in serious Meditations or diligently incumbent upon our Studies a great Commotion in our Heads and a kind of Confusion in the Parts of the Brain which would not happen except Perception and Cogitation did depend on Matter and were made by the Motion and Agitation of the Particles of the Brain There might be some probability in this It s Solution if the Author could drive us to believe that there was nothing else but Matter in the whole Universe but seeing this is altogether impossible we shall condemn the other as false and ridiculous for if this were true why may not also the Bodies of Men when defunct be endued with the same Power of Cogitation For they are then no less capable of Reaction or Susceptive of Corporeal Impressions besides if we divide Matter into Monads or Minute Physic Particles I Query whether these Monads being seperated one from another may be capable of Perception and Cogitation or only the Compositum resulting there-from Now I think there is no one so a Friend to Atoms that he should think them to have Intelligence for who can believe that the smallest Particle of Matter is indued with Sense and Perception But if it be the whole Compositum what can be the Reason that out of Insensible Things should Emerge Things capable of Sense and Apprehension How is it possible that from the various Coition of Atoms which are Senseless and Incogitant should be produced a Cogitant Animal Having thus proved the Immateriality of the Soul A Digression concerning the Soul of Brutes I must crave leave here to make a little Digression concerning the Souls of Brutes whether their Souls be Immaterial or no Concerning which I shall Nominate Three Opinions all which have been very plausibly received by many First The Opinion of the Lord Bacon Dr. Willis and Gassendus who who do thus Philosophize viz. That Brutes have a Corporeal Soul which being of an Ignite and Fiery Nature doth move the Organized Bodies of these Animals For this See Willis de Anima Brutorum Du. Hamel de Corpore Animato Bacon's Natural History and Learned Mr. Gales Philosophia Generalis Secondly The Hypothesis of Renowned Des Cartes viz. That Brutes are nothing else but Machins curiously Fabricated by the chief Opifex of Nature being Acted and Moved by no other than a Mechanic Motion having neither Sense nor Perception in them and this Opinion saith Monsieur Fernelius seems to be taken from the Philosophy of Moses
with the great World both in his Angellic Heavenly and Sublunary parts The Soul that Queen Regent in the Palace of the Brain is the Anima Munduli and represents the Soul of the World the Spirits represent the Heavens the Subtle and Aetherial parts of the Universe the Four Humours bear a great Analogy with the Four Elements Choler that hot Sulphureous and Raging Humour is like the furious Element of Fire the calmness of the Blood is compared to the Serenity of Air the dulness of Flegm to the Hebetude of Water and the Adust Melancholy is like the Feculent Earth Hairs represent the verdent Vegetables Bones and Stones in the Reins and Bladder represent Rocks Stones and Minerals the Veins and Arteries the Rivers and Caverns of the Earth the Circulation of the Sanguine Liquor is a representative of the Motion of the Marine Waters and of the Waters in the profound Abysses of the Terrestrial Globe Dew is represented by Tears Hail By Concocted Flegm Rain by the Humours that fall into the Throat See Crook's Body of Man Thunder by Fury Heat Rumbling Belching and Winds by exhaled Crudities Hissing Singing and Ringing Noises in the Ears c. Now if the consonant Order harmonious Structure and regular Composure of the greater World be not enough to confute an Atheist here is enough to astonish him if the Contemplation of the Works of Creation in reference to the Macrocosme will not lead him to the acknowledgment of a Deity and first cause here 's that which will make it as Visible and Conspicuous as the Sun in its Meridian glory Having cleared the way by this Brief Introduction I shall without any further Remora come to the intended Scope of this Design Chap. I. Of the Distribution of Man into his Two Essential Constituring Parts ANthropology The Two parts of Man or that Doctrine which Treats concerning Man may rightly be divided into Two parts viz. Pneumatology which gives an account of his Soul and Somatology which is the Anatomy of his Body Man being defined a Substance consiâ—ing of a Spiritual and Rational Soul and of a fitly composed Body in order therefore to the discription of this noble Creature we shall first Treat of his more sublime and ruling part his Soul we shall endeavour to unfold the hidden Treasures and Unlock those choise Curiosities that are cloistered up in the Cabinet of this Pneumatic Science and that this might be done after a Methodic manner I shall first discourse concerning the Nature of the Soul Secondly concerning its Origen Thirdly concerning its Union to the Body Fourthly concerning its Immateriality Fifthly corcerning its Immortality Sixthly concerning its Extension and Lastly concerning its Faculties CHAP. II. Of the Nature and Definition of the Soul An Introduction to this Chapter SEing the Soul is a Being whose Nature is far above the reach of Sense invisible to the most acute Acies of Corporeal Eyes Intrectable by the most sensible Organs of Touching it is most evident that nothing can penetrate into the Bowels of this Golden Mine or explicate the hidden Mysteries therein contained but the Soul it self she who is immaterial her self can best by a reflex-speculation explicate the Nature of a Spirit and truly this Work must be set upon by the Soul not with Rashness or Temerity but with diligent Rumination serious Deliberation profound Contemplation and sedulous Industry For what Pedantic notions of the Soul have been abstracted from the Brains of some tho counted very judicious by reason of their Incogitance others thro Critical Câ—â—iosiry have broached some Notions as ridiculous as the former thro Inadvertency What a silly Fiction is that That the Soul is the Form of Man And how unprofitable are the Distinctions and Disputes of the School-men concerning Forms That the Soul is not the Form of Man in Order to the Abettment of this Hypothesis is evidently manifested by that never enough praised Person the Honourable Robert Boyle For it is most agreeable to the Canons of Reason that Man being an Animal compounded of Two distinct parts a Rotional Active and and Cogitant Soul and a fitly Adapted and Organized Body each of which have their proper and particular Forms hath no other Form quatonus compositum than the Union between the Soul and Body But that Union is the Form of Man Plato was greatly deceived in Imagining the Body to be no part of Man but that Man was nothing but a Soul making use of a Body as its Domicil wherein it is Incarcerated But of all Opinions a more ridiculous could not have been invented than that the Soul is the Form of Man Certainly this crackt the Cranny of him that found it out else he would never have vented such Crack-brained Notions so frequently one after another yet such was his Estime and Credit that many will still altho with as little Reason as the Author himself indeavor to abett this Assertion That the Soul is the Form of Man not the Forma Informans say some of them but Forma Assistens as they call it just as a Marriner in a Ship yet who will be so arrogant to assert that a Marriner is the Forme of a Ship But that I may a little demonstrate this Diametrically opposite Sentiment of mine That the Soul can in no wise be imagined to be the Form of Man Reasons to prove the Soul not to be a Form I shall shew upon what Foundation this Assertion is established and first I say the very Notion and Definition of a Form cannot in the least be appropriated to the Soul and it is agreed upon by all Cui non convenit definitio ei neque definitum beside the Peripatetic and pretended Definition of a Form viz. Forma est per quod res est id quod est is no more a Definition of a Form than Oculus est per quod al quis vidit is a Definition of the Eye But a Form may be thus rightly Defined Forma est ens incompletum materiam informans unum per se cum materiâ constituens distinuens ab omni aâ—os It is an incomplete Being informing Matter and constituting one Essential Being with the Matter and distinguishing it from every thing else Now First the Soul is not an Incomplete Being for an Incomplete Being is some Mode or Accident which cannot subsist unless coexistent wâ—th a complete Substance but the Soul is a complete Being subsisting of it self Secondly the Soul doth not inform Matter if so it would be the Form of the Body for then there would be an Intrinsic Communication of Essence and Essential Properties We will grant there is a Presence a Contact a Diffusion an Union and an Actuation yet none of these come under the Notion or Title of Information and altho the Soul doth Actuate the Body yet it doth not Communicate every Action to the Body but performs many Aâ—tions without any dependance thereupon as Cogitative Intellectual and voluntary Actions
Immortality being continually preserved by the Almighty Concourse of Him that created them Not that I think the Souls of Brutes to be capable of that Felicity or Misery the Souls of Men are but we may either suppose them to proceed from the Anima Mundi or Soul of the World which may also be supposed to be Immaterial and so return to it at the Dissolution or rather that when they are divested of their Bodies they take to themselves Aereal ones Some there are that will not admit but explode Aereal Vehicles who suppose That the Souls of them surviving Death doth so continue in a State of Inactivity Insensibility Sleep Silence and Stupor until by a Transmigration they re-assume new Bodies to act in for while Spirits are divested of Bodies they cannot exert any Action But this Supposition would destroy our own Assertion alrady laid down concerning the Active and Cogitant Nature of the Soul But least I should exceed my bounds in too long a Digression I shall now come to the next general Head proposed in Order to treat on and that is The Immortality of the Soul CHAP. VI. Of the Immortality of the Soul The Immortality of the Soul Proved FRom what hath been already alledged concerning the Nature Origin Union and Immateriality of the Soul may with great facility and by necessary consequence be gathered its Immortality also and the fore-precedent things may serve for Topics whence we may raise so many Arguments clearly to evince the same From its Nature The Nature of the Soul is so evident a Demonstraitve of its Immortality that whoever understands the one cannot but easily apprehend the other Is not Spirituality a plain Manifesto of a Durable Existence and Activity and Cogitancy and inseparable Concomitant of Immortality How undeniably doth Plato the Mirror of the Mirror of the World for Learning demonstrates from the Souls being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Self-moving that it is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ever-moving Is it probable that those inestimable Creatures whose very Essence declares them to be made for a high or end were created for nothing but to actuate these Bodies for a momentary space and then to return to nothing Shall those Pious and Divine Souls who for hopes of the Fruition of the endless Pleasures of another Life have wich great alacrity and content of mind undergone the difficulties of this Mortal Pilgrimage find nothing at the end of their Journey for their reward but a final annihilation And shall the malevolent Slaves of the Devil who have lavished their Patrimony and spent their days in serving the God of this World and in doing Obeisance to their Lusts and Debauched Appetites be discharged from the Penalty of their horrid Crimes by a Cessation of their Essence What can prove a greater Derogation from the Equity of a just Creator than so gross and Supposition Will He From its Origin who hath formed a Creature so like himself so soon destroy it What can be a greater Reflexion on his Wisdom Shall that puff of Divine Breath which had its Rise from Gods Immediate Inspiration subside vanish and become a Non entity Certainly That hand that could immediately produce a Being out of nothing can by an Immediate Concourse preserve it from relapsing into nothing again neither are there any Motives to perswade him that can do this to will the contrary Were the Soul generated from the Parent it might then be corruptible but it hath its Origin from a higher Principle it must needs the◠be of a Nature more lasting permanent and durable From its Union It s Union also is another Test o◠its Immortal Existence if it were united to the Animal Spriit by in near Approximation to the Nature of it or if fixt and fastened to the Pineale Glandule this might be a plausible Pretext to make us entertain some thoughts of its Mortality and Perishing with the Body whereby it is so much influenced but seeing its Union is caused by its permeating the Body and extending and diffusing it self thro every part thereof and so by a vigorous Energy actuating the same certainly all such Imaginations conceiving it Mortal are now banisht and exploded Our Fourth Topic is not likewise empty of proof to demonstrate this Truth From its Immateriality Were the Soul a Substance compounded of the Four Elements or Five Chymic Principles Blended together we should have little reason to plead for its Immortality because all Corporeal Things are subject to Corruption and have that within the verge of their own Essence that in time will cause a Dissolution in them Nam contraria contraiis destruuntur For Contrary Things are destroyed by their Contraries and all Mixed Bodies have within themselves Qualities may I call them so repugnant one to another but the Soul as hath already been proved being of an Immaterial Nature is not obnoxious to any such Cause of Mutability And Nature it self teacheth us That whatsoever hath a Being will be possessed of it until it meet with something to destroy it But now what contrary Principles opposite Elements or repugnant Qualities can Psycotomists or Anatomists of Souls I mean those that hold them Material and so Mortal find in the Analysis of Spirits There are masty more Arguments of undubitable Verity and undeniable Evidence to evince the Souls Immortality as its Infinite Desire of More Mediums to prove the same and its Solicitude about an Immortal State in Dissatisfaction under all the Felicities of this Life and vehement Appetite and Desire after Eternal Beatitude the Fear of Death the Remorses and Stings of Conscience which all Men fall under upon the Sense of Guilt But the Largeness of the Subject and the intended Brevity to which I have limited myself will admit only of a Transitory Glance upon every Thing that occurs to our Speculation Of the Stale of the Soul after Death that it doth not sleep Having therefore proceeded thus far I shall add a little concerning the Manner of the State the Soul remains in immediately after its Dissolution from the Body and that it That I do not believe as some do That it remains in a State of Sleep and Stupor till the Resurrection but that it takes up an Aereal Vehicle and hereby its Motion is made Feasible which if the Soul were devoid of a Body it would be impossible to perform If the Soul immediately after its Separation from the Body pass not only into a State but a Place either of Eternal Misery or Everlasting Happiness it is contrary to the Laws of Nature it should be carried thither without a Body That Souls assume Vehicles after Death for Loco motion is a Property of Bodies and no way to be performed by Spirits separate from Bodies Besides to argue for Vehicles it is a Priviledge proper only to the Deity to live and act alone without Vital Union with a Body It is Natural to a Soul to inliven a
Body and therefore it is not probable that it should be kept so long in an Unnatural State of Separation Again It is more than probable from Scripture That the Souls of Wicked Men after Death have Punishment of Sense and Pain besides Remorse of Conscience But lest some out of prejudice should condemn this Opinion of Vehicles as an Opinion newly feigned and foisted into Phylosophic Books more out of Novelty than Probability or as an Assertion dangerous or inconsistent with true Faith and Religion Vehicles owned by the Ancient Fathers I shall produce now the Testimonies of some of the Ancient Fathers who were the Abettors of this Hypothesis Tertullian and Irenaeus were of this Perswasion Origen also was of the same mind Viz. That Souls after Death have certain Subtil Bodies retaining the same Characterizing Form which their Terrestrial Bodies had and that the Apparitions of the Dead are the Souls themselves surviving in a Luciform Body Augustine also granteth That Souls after Death cannot be carried to any Corporeal Place or locally moved without Bodies Nor is it conceivable how Imperfect Beings could have Sense or Imagination without Bodies saith Origen For Origen contra Cels saith he It is the nature of an Incorporeal Thing always to stand in need of a Body suitable to the Place wherein it is And altho I must confess Origen did maintain some things contrary to the Doctrine of the Church yet his Authority is no less Authentic for this thing than the Authority of the rest because this was never reckoned in the Catalogue of his Errors Let me adde likewise I That our Saviour's bidding his Disciples feel him The same implicitely evidenced from Scripture and from Moses and Elias appearing upon the Mount And from all other Apparitions and telling them a Spirit had not Flesh and Bones that is no Solid Body seems to imply that they have Thinner Bodies which they may visibly appear in And also Moses and Elias visibly appearing upon the Mount argues That they had real Visible Bodies Hereby likewise we may very easily solve the Phaenomena of the Apparitions of Men and Women after their death without imagining that they take up their Bodies when Defunct and walk about with them or that these Bodies are actuated by the Devil for then they would become Objects of the Sense of Feeling but those that have seen such Apparitions do declare the contrary finding no resistance when they strike at them Likewise their vanishing and seeming to penetrate Doors or Walls shews they are not those Bodies and certainly they cannot be supposed to be the Souls themselves â— seperate from all Body for they are never visible But if we will admit this Hypothesis of Vehicles we may easily imagine how they retain their Visibility by causing only a Reflexion of Light and lose their Tractability by reason of their Tenuity and Rarity Now at the Resurrection Of the Resurrection and New Modification of the Body these Souls which have dwelt thus long in Vehicles do re-assume those very Numeric Bodies which before they deposed yet not such gross corruptible ones as they then were For the happiness of Souls consisteth not in their Conjunction with such gross Terrestrial Bodies as these we now have Scripture as well as Phylosophy complaining of them as a heavy load and burthen to the Soul but the Soul at the Resurrection will assume a Body Immortal Incorruptible Glorious and Lucid Star-like and Spiritual Heavenly and Angelic not this Fleshy Body gilded and varnished on the out-side only but changed thro-out Our Souls are Strangers and Pilgrims in these Terrestrial Bodies their proper Home and Countrey is their Heavenly Body these very Bodies we now carry about with us shall then be transformed and modified into a Heavenly Form and this is very agreeable with the Principles of Nature for according to Phylosophy the Grossest Body may by meer Motion be reduced to the Rarity and Tenuity of the Finest Aether and if thus what then cannot the Wise Fabricator of Heaven and Earth perform CHAP. VII Of the Extension of the Soul HAving already asserted the Extension of the Soul thro the Body it is requisite I should a little demonstrate or at least explicate my meaning in this my Assertion then if I remove those Difficulties which this Hypothesis may seem to labour under and manifest the contrary Assertion to be attended with far more and greater difficulties I hope I shall have performed my promise As for the Objections against the Souls Extension I know but two that have any thing of validity or cogency in them nor they neither when rightly considered The First is this viz. That this supposeth the Soul to be Material for say they Extension is an Essential Property of Bodies Cartes Princ. Phil. Pars 1. Sect. 4. and applicable to no other Creature yea says Cartes The very Nature and Essence of a Body consisteth in nothing else but Extention To this I answer That both Reason and Experience attest the contrary for were Extension a Property only pertinent to Matter then the Notion of a Vacuum proved by unanswerable Arguments Arguments to prove a Vacuum and demonstrated by visible Experiments must be quite exploded Are not Local Motion Rarefaction Condensation Levity and Ponderosity the Corporeity of Light and its Expansion thro the Air Rational Grounds to induce us to believe that there are certain Disseminate Vacuola in Bodies Which Mediums you may see exceedingly well promoted by Renowned Gassendus Gassendus in Epicurum a Learned Senator of Epicurus and Eminent Dr. Charleton Charleton's Philosophy a Proselyte of Gassendus but if Reason will not evince let Experiments demonstrate The Torrecellian Experiment so often mentioned in the Elaborate Works of the Royal Society is an infallible Proof hereof And hath not the Honourable Robert Boyle Boyle's Physico-Mechanic Experiments made it indubitably certain by his Excellent Instrument the Air Pump How this Experiment is performed by it you may see in his Physico-Mechanic Experiments Also the Experiment of the Aeolipile doth plainly evince it And surely Dr. Henshaw Dr. Henshaw's Aerochalinos Member of the Royal Society doth suppose the being of a Vacuum when in his Aerochalinos he lays down a Method of Building of a Domicil to change the state of the included Air A Vacuum demonstrated by Experiments by letting it out and in at pleasure This is so evidently demonstrated by our late Ingenuous Philosophers that I think none now but those who thro prejudice are resolved to penetrate no farther into the Bowels of Nature or make no deeper Scrutiny into the Mysteries of Philosophy than is consistent with the Old Phylosophy or than the Ancient Libels lead into can be so Irrational as to deny it I shall therefore also as the Writers of this Age do take it for granted and make this my Medium to beat down the Pretended Maxim viz. That Extension is a property essential to
of the Foetus striving to get out and another of the Vterus it self endeavouring to exclude the Foetus All things being thus arrived to a Mature State and the Matrix being near Delivery doth bear down groweth soft and openeth its Orifice the Waters also as they commonly call them are gathered that is a certain part of the Chorion in which the aforesaid Humour is contained doth usher in the Foetus and slide down from the Matrix into the Vagina or Sheath of the Womb and the Neighbouring Parts also are loosened and ready to distend and the Articulation of the Os Sacrum and the Share-bone to the Hanch-bone which Articulation is by Synchondrosis or a grisly Ligament is so softened and loosened that the aforesaid Bones do easily give way to the parting Infant and by gaping open do amplifie the whole Region of the Hypogastrium or lower Belly and when these things are in this condition it is certain the time of Birth is at hand As for the time when the Birth happens In what Month the Birth commonly happens altho it be regular in almost all other Animals yet in Women it is very enormous for sometimes it happens in the Seventh Month sometimes in the Ninth sometimes in the Tenth or Eleventh seldom in the Eighth if it does the Infant seldom lives the Cause of which Astrologers attribute to the unhappy Influx of Saturn which they say rules on the Eighth Month. The ordinary Computation of going with-Child observeth that time which our Blessed Saviour the Perfectest of all Men did fulfil in the Virgins Womb namely from the Day of Annunciation which is in March to the Blessed day of His Nativity which is celebrated in December and according to this Rule the Sager Matrons keeping their Account while they cast in the wonted day in every Month wherein they were accustomed to have their Purgations they are seldom out of their Reckoning but Ten Revolutions of the Moon being expired they are delivered and reap the fruit of their Womb upon that very day whereon were it not for their Pregnation their Purgations would ensue CHAP. XII Of the Sexes NAture or rather the God of Nature after the large and stately Theatre of this World was erected and perfectly finished began to contemplate what kind of Creatures might be best adapted to Act upon this lower stage and therefore Man being a Creature endued with Reason was chosen to be the Chiefest Actor and that the Comedy might be carried on with more Variety Nature the Disposer of it thought it requisite that the Persons whom she would cause to Act their several distinct and different Parts in various Scenes and several Circumstances might be discriminated one from another not only by the difference of their magnitudes complexions ages or physiognomies but also of their sexes and that they might not only be invested with different Apparel but that their Souls might be Cloathed with Bodies of different composures Thus She hath contrived that the Spectators might be pleased with the Varieties of Men and Women and that the Rules of Oeconomics in visible practice and the Actions of Lovers might be the better represented in their proper Scenes Here may be seen how the Diligent House-wife is busie in her Domestic Affairs while her Careful Husband is sedullous abroad in getting a supply Here also in another Scene we may behold how the Amorous Glances of an Atracting Beauty do Captivate the Affections of the Nobler Sex how a doteing Lover Courts his Mitriss while She at first requites him with nothing but Coyness and Aversness but at last being overcome with the restless and unwearied Expressions of his Love she breaks forth into a career of Love and professeth he hath won her Affections and elevated her Mind into such a passion that it is now impossible for her to restrain from breaking forth into the most ardent Raptures and pathetic Expressions of an undoubted Love now her former pretended Coyness is turned into amorous Embraces and her wonted seeming Aversness to the Caresses of entire Amity and modest Kisses become Badges to discover those flames of pure Love which she couched under the surface of an incensed Breast Strangeness is now turned into Familiarity small Acquaintance into Conjugal Society and former Separation into a close Union of two Minds and a mutual Enioyment one of another The Distinction of Man into two Sexes It being our business to consider Man in all manner of such like circumstances we shall here take occasion to exantlate something concerning the Sexes appropriated to Mankind and they are generally known under the Names of Male and Female The Male his Nature and Difference from the Female The Male on whose Masculine Soul Nature hath conferred a Body in Strength and Vigor almost adequate to it is of a hotter and drier Temperature than the Female for if we can give credence to our common Anatomists Whena Male and when a Female is generated the Seed whereof the Male is generated is of a hotter Nature than that whereof the Female because say they it descends out of the right Side from the Trunc of the Vena Cava while that which affords Matter for Generation of the Female proceeds out of the left Side from a branch of the Emulgent Their Native Heat invigorating their Bodies makes them robust and more fit for Labour and gives them a vehement Pulse and Respiration and causes in them a strong and Man like Voice exhales and dries up the relicts of Humidity which Nature cannot dispose of for Nutrition and leaves nothing at all superfluous and hence the abundance of Vapours which this insulting Heat causeth to be emitted thro the Pores of the Body some of them there at their very Exit thence are condensed by the Extern Ambient Cold and there remain in the Form of Hairs for which is very observable Nature hath given a Hair to every Pore unless those which are constituted in those places where by Attrition Mhey are continually worn off â—or their Generation impeded hence it is that Men are more Hairy than Women even in the whole Superfice of their Bodies these innate colorific Particles do by their agitating Virtue cause the Blood more briskly to ferment and circulate with more velocity they amplifie the Veins and other Vessels and make the whole Structure of the Muscles more compact and solid as for the influence this hath on the Soul or what different Operations it causeth in the Mental Faculties we may only take notice that they of this Sex have a more profound judgment than those of the other tho not so acute a Phansie their Wills are more stable and resolute tho they are so full of Affection The Female The Female the Character of whose generous Sex I know not how to delineate least by attempting it I should too much derogate from their Worth and Excellency is of a colder and moister Constitution yet of a more delicate and finer Contexture
debilitated and diminished hence the habit of Bodies is render'd fluxible and Man passes in a short time as it were out of one Crasis and Constitution of Body into another so that the space in which such like mutations as these are made is properly termed an Age â—iverius Or the true Notion of an Age is that space of Life in which by the action of the Native Heat upon the Primogenial Moisture the Constitution of the Body is manifestly changed The Division of the Ages of Man The Ages of Man not to divide them according to the Rules of Lawyers and Astrologers but as is most consistent to the Canons of Physic and most redounds to the use of Physicians are Four Pueritia Childhood Juventus Youth Consistens Aetas Middle-Age Senectus Old-Age Before I particularly handle each of these I will only take notice how Nature takes delight in her Quaternary changes The Constitutions of Men are distinguisht by Four Humours and Temperaments every Disease by its Four Parts the Beginning the Increment the State and the Declension A Year is divided by its four-fold Mutation into so many Quarters and the Ages of Man neither exceed not fall short of this number Pueritia or Child-hood Child-hood is from the Birth or very Exit of the Partus from the confining Cubicle of its Mothers Womb into the ample Pavilion of a capacious World to the 25th year of its Age. This Age is for the most part hot and moist it is again distributed into Four Parts the first is Infancy which is extended to the Fourth or according to others to the Seventh Year The Second Pueritia strictly so called to the Fourteenth The Third Pubertas to the Eighteenth The Fourth Adolescentia to the Twenty fifth The Character of an Infant When the feeble Infant first enters upon the Stage of this World how exactly doth it act the Part of a bewildred stranger and imitate some wandring Pilgrim arrived at some strange and unknown Haven or one that is banish'd out of a comfortable Region where he could indulge himself in what most of all delighted him into some exotic and destitute Countrey or like a Person very well cloathed who in an instant he knows not how is stript Naked and so exposed to the Eyes of them whom he never saw before Thus the Infant after its exclusion from the Womb looks on this side and on that side and in the mid'st of Friends sees no Friend and then by its Countenance seems to express or at least it is legible in its Face what Aristotle when among his Friends vocally pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Friends no Friend and because it cannot express its own Sentiments or manifest its wants in the unknown Language of that strange Land which it is now by force and compulse reduced to inhabit it begins to utter its Complaint in its own proper Tongue and bewails its forlorn Condition with Ehu's and such like deplorable Interjections but at last finding a necessity of its abiding here it endeavours to acquaint it self with the Modes and Fashions of the place wherein it is and to imitate their Customs and Practices it is pleas'd with Toys and Baubles and the Rattles of Infancy then arride it and thus he spends the two former parts of his Age in Folly and Vanity and truly the third little better but when he arrives at the Fourth which is Adolescentia he divests himself not only of the Swadling Cloaths of his Infancy but also of his Childhood Apparel and then puts on his Manly Gown he abjures the Trifles he so long retained and throws away all such silly Buffoonries and betakes himself to those things that have more Solidity in them Youth his Character The next Age to this is Youth which is Hot and somewhat Dryer than the Age before described now the Heat becomes Vigorous and Intense and precipitates the Blood adapted for Motion into a more than ordinary Fermentation it excites the Appetites to pursue the things they desire with a strange kind of Impetuosity and hurries them to satiate those Cravings and Concupiscible Appetites Now the Body is most robust and the vigorous Spirits are almost indefatigable now Passions are on every side ready to accost the Man and sometimes the violent Impulses excited in his Body make a great impression on his united Mind and cause such a strange influence upon his Soul that he finds it very difficult to abstract his Thoughts from those assaulting Representations injected into his extravagant or too inordinate Phantasie and thus the Mind doth too often consent to those Peccaminosities to which Youth is too much addicted And hence it is very requisite and becoming Youth for them to use a Bridle to all those unruly Passions that they fly not out into a career of those whch they think Heroic Pranks that their Juvenile Age is so inclinable unto or so far transcend their Sphere or exceed their Limits as to indulge themselves in such Hellish Debaucheries as always inhanse a future shame I do not conclude but Passions are lawful and where they are regular none can malign them the forbidden Object or the undue measure of the Passions themselves is that which makes them sinful for such is the Contexture of a Humane Body and such is the brisk fluctuating Motion of the Sanguine Liquor that Man is always disposed for one Passion or other For when an Object obviously presented to the Mind is apprehended by it to be of a Nature Evil and Noxious the Soul is thereby presently stimulated to the Passion of Hatred and thence excited to an ireful Revenge but when a pleasing and delectable Object is represented the Soul immediately caresses it Hence ariseth the Passion of Love the Body in the mean time finding a great Congruity between it self and the object beloved complies to embrace it and thus it is also in respect of the other passions of Youth This Age continues to the thirty first Year some will have it last to the Fortieth The Consistent Age. The Third is Aetas Consistens which begins where the other ends and continues to the Forty-fifth or Fiftieth Year it is called the Consistent Age because those that are in this age do seem to stay stop continue or consist in the same state for tho the strength in this Age doth begin something to be diminisht yet this mutation is not evident or perceptible in the habit or actions of the Body This Age is commonly cold and dry and hence more inclinable to Melancholy than any other Old Age. The last is Senectus or Old-age which continues to the very extremity of Life this is subdivided into three parts Prima Senectus from the Fiftieth Year to the Sixtieth Aetas Ingravescens from the Sixtieth Year to the Seventieth and Decrepitude from the Seventieth Year to the end of Life Now Man having past thro the Spring of his Infancy the Summer of his Youth and the
112 The Tonsils Pag. 113 Why Women have clearer Voices than Men Pag. 114 The Neck Ib. The Vpper Venter or the Head its Divisions Pag. 115 The Pericranium and Periostium Pag. 116 The Dura Mater and Pia Mater Ib. The Ventricles of the Brain Ib. The Motion of the Brain consisting of a Systole and Diastole Pag. 117 Thae Glandula Pituitaria Pag. 118 The Infundibulum Ib. The Corpus Callosum Pag. 119 The Plexus Choroides Ib. The Glandula Pinealis its use Pag. 120 Eight Reeasons why it cannot be the Seat of the Soul Ib. and Pag. 121 The Fore-head and Eye-brows Pag. 123 The Eyes Ib. It s Muslces Tunics and Humours Pag. 124 125 The Ears Pag. 126 The Nose Pag. 127 The Cause of Sneezing Pag. 128 The Mouth Ib. The Tongue its Ligament Pag. 129 A pernicious Custom among Mid-wives Ib. The Artus Ib. The Hand and its Parts Ib. The Foot with its Parts Pag. 130 CHAP. X. Of the Humours Complexions and Temperaments Pag. 132 THe great use and benefit of the Knowledge of the Temperaments Pag. 133 134 135 Their number according to Galen Pag. 136 What Heat is and what Cold Pag. 137 What we are to understand by Moisture and Driness Ib. The Temperaments rightly distinguished according to the number of the Four Humours Pag. 138 The Sanguine Corstitution described Pag. 139 140 141 The Choleric Constitution Pag. 142 143 Signs of the Phlegmatic Temperament Pag. 144 How to distinguish when the Melancholy Humour is predominaâ—tâ— Pag. 145 146 147 The Doctrine of the Four Humours reconciled with that of the Five Chymic Principles Pag. 150 151 to Pag. 154. CHAP. XI Of the Functions of the Body Pag. 155 THe genuine Distribution of the Functions Pag. 156 The Nutritive Function Ib. How Nutritition is performed Pag. 158 Chylification or the First Concoction how this is done Pag. 159 160 Sanguification or the Second Concoction Pag. 161 How Chyle is transmuted into Blood Ib. The true Instrument that Nature makes use of in making Blood Pag. 163 The Excrements secerned from the Blood and how Pag. 164 165 c. The true Rise and Origin of Splenetic and Hypochondriac Affects Pag. 167 c. Assimulation Membrification or the Third Concoction Pag. 172 The Vital Function Pag. 173 What Vital Spirits are Pag. 174 The Archaeus of the Pseudo-Chymists a meer Fiction Ib. Pulsation how performed Pag. 175 Respiration its Parts Inspiration and Expiration Pag. 176 The use of Respiration in Eight Particulars Pag. 177 The Sensative Function Pag. 178 The Number of the Senses Ib. What things are requisite in every Sensation Ib. The Loco-motive Function Pag. 179 The Enunciative Function Ib. How a strong and weak Voice is caused Ib. The generative Function Pag. 180 The Nature and Origin of Seed Ib. Conception the Manner of it Pag. 183 Seven manifest Signs of Conception Pag. 184 The Position and Situation of the Infant in the Womb Pag. 186 The Manner of its Birth Pag. 187 In what Month the Birth commonly happens Pag. 188 CHAP. XII Of the Sexes Pag. 189 THe Distinction of Man into two Sexes Pag. 191 The Male Ib. His Natural Diffirence from the Female Ib. When a Male and when a Female is generated Ib. The Female Pag. 194 The Praise and Encomium of that Noble Sex both as to their Beauty and Phantasie Pag. 195 The Excellency of Marriage Pag. 196 Reflections on them that speak against and calummate Women Pag. 199 What befals them who abhorring Marriage contaminate themselves with polluted Women Pag. 199 CHAP. XIII Of the Ages of Man Pag. 201 THe Division of the Ages of Man Pag. 202 Child-hood the Character of an Infant Pag. 203 204 Youth his Character Pag. 206 The Consistent Age Pag. 208 Old Age Pag. 209 The Distempers with which Old Age is attended Pag. 210 211 The Conclusion Pag. 212. The Reader Courteous Correction of these with other small faults that have escaped the Press is humbly desired PAge 2 line ult r. Privative p. 9 l. 18 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 16 l. â— r. Crany and l. 17 and l. 1â— r. Maâ—iner p 17 l. 12 r. Disinguens ab omni alio p. 18 l 14 r. identity p. 20 l. 19 r. convenerit and p. 21 r. Medetur l. 3 r. Mehercule p. 22 l. 10 r. a higher p. 23 l. 2 r for verfited 〈◊〉 manifested p. 29 l. ult r. there p. 47 l. 24 r. do p. 59 l. 3 f. Ascention r. Extention p. 60 r. Sectator p. 69 l. 21 r. Elicit p. 88 l. 10 r. Habet p 104 l. 2 f. â—dly r. 2dly p. 105 l. 12 r. Arteria p. 125 l. 12 r. an Artery dele Comms and l. 21 r. it p. 129 l. ult r. Hand p 130 l. 13 r. 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Volatility A DISCOURSE CONCERNING MAN A Proemial Introduction WHen God the Supreme Being within the boundless circumference of whose Omnipotence is the possibility of effecting all things in the beginning of time The Creation of the World by the Energy of his Puissance produced the Fabric of this World out of nothing and caused this Visible Structure to Emerge out of a confused Chaos He first animated that inert Matter which he had created with the Mundane Spirit which Vivifies the united Members of this Uniforme Globe he caused the Vigorous Active Soul of the World to move upon the Surface of the Waters and to agitate the Glideing Particles of that Fluid Element This Universal Soul by its â—nergetic and Efformative Efficience Permeating and Inhabiting all things was continually fluctuating and never quiescent till it had reduced its inordinate Domicil to so harmonious an Order to so regular and consonant a Situation and to so elegantly Organized a Contexture as we now see it Beautified with This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Plasâ—ic Principle which by its Prolific Virtue preserves the Species of things and multiplies their Individuals determinates the Forms Shapes and Configurations of the same in their Generations After this Of Light he caused the glorious Light to shine forth out of private darkness hereby the substances of Bodies were rendered visible Des Cartes Princip Philosophiae and their Colours Shapes and Figures made conspicuous This is caused saith a Learned Philosopher by the Conatus of the Globules of the second Element gathered together about their Center to recede there from These Lucid Corpuscles at their firâ—t Creation were equally expanded through the Regions of the Air but now they flow and stream forth in a perpetual Current from their Center or Fountain these Rays or Emanations of Light by the Intervention of any Opace Body are reflected by the Interposition of a Semidiaphanous Body are refracted and they are contracted and united into a
But now a Form depends upon Matter in every if any of its Operations Again Thirdly the Soul is not one with the Body neither in Indentity as a Substantial Act according to the Peripateric Philosophy is the same with the â—ubstance not by inclusion or inherence as a Mode or Accident is one with its Subject but only in Composition as Two United Parts are one which still retain their proper Essences and can exiâ—t a part So that the Soul is an Essential part of the Composiuâ—um and not the Form thereof Lastly it is evident that the Specific difference and distinction of Man is taken as well from one part as from the other Man differs from Angelic Beings in his Body in his Soul from Inanimate Creatures yea in his Soul there is something which distinguisheth him from Angels and in his Body whereby he differs from other Bodies And as these two parts are so fitly composed and ordered that they make one compleat Being there are some particular Forms Properties and Modes which discriminate him from all other things in the whole System of this habitable Orb as Os homini sublime dedit coelumque tureri Jussit erectos ad sidera tollere vultur c. Now the definition which Aristotle gives of the Soul is far from explicating the Nature thereof Aristotle's Definition the Soul vidiculous and Pedantic neither is it any way satisfactory but Ignotum per ignotius explicans explaining an unknown thing by a thing abundantly more unkown and that is this Anima est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive actus corporis Physici Organici vitam habentis in potentiâ The Soul is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an act of a Physical and Organic Body having Life in Power An unintelligible Coacervation of Non-sence for who can interpret the meaning of Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot Imagine unless he do as Hermolaus a Famous Barbarian did who when he had got some Society and Colloque with the Devil the Devil demanded of him What he should do for him He said he desired nothing more than that â—e would explain unto him the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle's Definition Yea I can truly say concerning this with a Late Author in â—â re nemo crassius Aristotele peccavit qui talem protulit anima definitionem quae omnibus plene rebus corventrâ—t veluti commune emplastrum vulueribus omnibus inedetur praeterea quid nobis distincti per actusvocem innotescit nihil amplius me Hercule quam si quis lucem definiat actum corporis lucidi calorem actum corporis calidi In this thing no body hath more grosly erred than Aristotle who brought forth such a Definition of the Soul which is applicable almost to all things and as a Common Plaister heals all Wounds Besides what would he have us to understand by the word Act Nothing more truly than if anv one should define Light to be the Act of a Lucid Body and Heat the Act of a Calorific Body How manisest an Ambiguity saith a Learned Writer and how great an Obscurity is there in the word Act or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some translate perfection Such definitions as these are so far from augmenting our Knowledge and encreasing our Literature that they detrude us into inextricable Laby rinths and obnubilate those things which in themselves are evident Having thus laid down the reason why we cannot Assent to the Definition of Arstoile it is now incumbent upon us to produce the true and genuine definition of the Soul The true Definition of the Soul Its Essence consists in Cogitancy which is this The Soul is an Incorporeal Cogitant Substance or a Substance of a Spiritual and Incorporeal Nature whose Essence consists in Cogitation This Definition is very comprehensive and very intelligible The genus here ascribed to a Soul is al Substance it is not a Model an Accident a Form or Quality but a Being of a self-subsisting Nature It is a Spiritual and Incorporeal Substance not an Igneous Fiery Flammeous Avery Aetherial or any blementary Substance but a Substance of higher Nature It borrowed not its Origen from Matter nor derived its Rise from any Corporeal Being its very Essence and formal Reason is Cogitancy It never ceaseth from perfoâ—ming the Action of thinking be the Body never so profoundly Dormant be tho Animal Spirits never so Entoxicated be the Brain never so much Stupified the Soul is still Active Cogitating Ruminating or â—ontemplating it may be troubled and diverted from being intent in it Conceptions but the Act of thinking can never be impeded neither can any thing put an end to its Cogative Operations There is no Narcotic Dose can cause the Soul to sleep nor any Anodyne Medicine to Eutoxicate an Active Spirit No for when the Ventricles of the Brain are Obstructed by Opium the spissified Juice of Soporiferous Poppies or when the Spirits are Locked up by Laudanum a more refined and rectified Medicine the Soul is so far from being attached by the Narcotic Virtue thereof that it is hereby rendered more intent in its Operations abstracted from Matter When the Body is quiescent Cogitancy hath no dependance upon the Body it is not so diverted by sensible Objects as it is in vigilance when some External Objects do always present themselves to the Organs of Sensation CHAP. III. Of the Origen of the Soul HAving laid down the true Definition of the Soul and rersised the falsity of Aristotle's Desinition proved it to be spurious and illegitimate in the precedent Chapter We now proceed to in Rie and Origen and here we have to deal with a two-fold Antagonist Teh First are Those that suppost the Soul to prae-exist that is was created in the beginning of the World and so had a Subsittance long before it was united to the Body The others are those that ussert that the Soul is propagated extraduce or generated of the Soul of the Parents If the first Hypothesis were true That the Soul doth not praexest the Soul would have some remembrance of its former condition the things which it had cognizance of before it was incarcerated in the Body as the Platonists imagine would certainly be now recorded for the Memory is a faculty of the Soul and essential to the same And altho the Artcients did judge it altogether incongruous to bring God upon the stage perpetually Cudworth's Intellectual Systeme of the Universe and make him immediately interpose every where in the Generation of Men by the miraculous Productions of Souls out of nothing yet if we well consider we shall find that there may be very good reason on the other side for the successive Divine Creation of Souls namely that God did not do all at first that ever he could or would do and put forth all his Creative Vigor at once in a moment ever afterwards remaining a Spectator of the consequent results God might also for other
whole Body it is of every side encompassed by the Lungs yet its Motion is perceived most on the left Side 1st Because the great Artery is on that Side The reason why it beats more on the left side than on the right and the Cavity of the left Ventricle far exceeds that of the right and in this the Vital Spirit is contained Hence it is vulgarly reputed altho erroneously That the Heart hath its residence on the left Side and some Practitioners apply Cordial Epithems only to the left Side 2dly The Vena Cava being on the right Side and there ascending thro the Thorax the Heart cannot conveniently decline that way It is of a Conic Figure the upper part is called the Basis or Radix of it the lower Muâ—ro Vertex Apex or the Cone of the Heart its primary Action is to be the Fountain of Heat this is manifest by that Disease called a Syncope and other defects of the Heart where its Heat is intercepted for then the Members of the Body destitute do faint and lose their brisk Activity wherewith they were before actuated Hence Cordials profit in such Affects How Cordials help the Heart in Syncope's by exciting the almost extinguisht Heat and stirring up the drooping Spirits this Heat is not caused only by the Motion of the Heart as the Carâ—eâ—ians say it is for there is implanted Heat in the Heart before its Motion and Motion is only the Preserver and not the Producer of Heat in the Heart but this Heat is excited by an Ebullition whereby the Blood dilating it self requires a more ample space and so breaks forth just as the mixture of Lime and Water produces an Ebullition and Flower of Brimstone mingled with Spirit of Turpetine and Salt of Tartar with Aqua fortis causes a great Fervescency 3dly Another great use of the Heart is to turn Chyle into Blood to be the Organ of Sanguification and to perfect and renew the depauperated Blood that returns in the Veins in its Circulation Another use of it is to move continually Hence it keeps the Blood from Putrefaction makes it more elaborate kindles that Vital Flame that 's in it and disperses it as a Nutriment adapted to every part This Motion is called the Pulse The Pulse which is continual and never ceasing stirred up by the Blood flowing into it and the Pulsive Faculty resident therein this consists of Systole Diastole It s Systole Diastole and Perisystole and Perisystole Systole the proper and natural motion of the Heart is a Contraction of it into a narrow compass that so the contained Blood might be forc'd from the right Ventricle thro the Arterial Vein into the Lungs and from the left thro the Arteria Aorta into the whole Body The Diastole which is Accidentary and not so properly called a Motion as the Systole because it is a Passion rather than an Action is a Dilatation of the Heart that it might draw in the Blood thro the Vena Cava into the right Ventricle and thro the Arteriae Venosa into the left Perisystole is the space of rest between the two preceding Motions In every Systole the Heart doth plentifully receive the Blood and in every Diastole it plentifully expels it After Dr. Harvey had found out the Circulation of the Blood laying down such evident and infallible Demonstrations as compell'd all to believe it yet many ignorant of the Fabric and Motion of the Heart thought that a few Drops a Scruple or a Dram at the most of Blood was thrown out of the Heart at every Pulse and so imagined that the Mass of Blood in the Body is many hours yea some days circulating thro the Body Yet I must acknowledg my Self to be a Proselyte of that Learned and Famous Physician Dr. Lower Dr. Lower De Corde who hath wrote an Excellent Book of the Heart and also of Exquisite Dr. Charleton The Circulation of the Blood the Author of Oeconomia Animalis That the whole Mass of Blood doth not only once or twice but very often pass thro the Heart in the space of an hour For if we compute how much Blood flows into the Ventricles of the Heart when it is dilated how much emptied out of it when it is contracted how many Pulses there are in an hour how much Blood there is contained in the whole Body we shall easily evince this Assertion for by Autopsy it appears and by the experience and testimony of Renowned Harvey that in a Healthful Man the left Ventricle of the Heart will at once contain two Ounces and so much is thrown out at every Systole and that there are Two thousand Pulses in the space of an hour which is the least Computation of all for Waeleus and Regius have numbred Three thousand and in some Four thousand Plempius 4450 Slegelius 4876 Rolfincius 4420 and Bartholine on his own Wrist 4400. tho these differ according to the Age Temperament and Diet c. And suppose that in a Man there are Twenty five Pounds of Blood which is a greater quantity than is granted either by Nature or Anatomists for the quantity of Blood contained in a Humane Body seldom exceeds Twenty five pound and is seldom under Fifteen If we suppose two Ounces of Blood received and thrown out at every Pulse and Two thousand Pulses in an hour How often the Blood circulates thro the Body in an hour the number of Ounces that pass thro the Heart in that space make up Three hundred thirty two pound Hence it necessarily follows that the whole Mass of Blood circulates thro the Body thirteen times every hour but seeing so great a quantity of Blood is seldom found in the Body of a sound Man and so few pulses in the space of an hour Vid. Dr. Lower de Corde it is very congruous to reason that the Blood passes thro the Heart more than Thirteen Times in an hour At the Basis of the Heart there are two Processes called Anricula their use is to receive the Blood and Air least it suddenly rush into the Heart and cause a Suffocation there are also on both sides two large Cavities which are called the Ventricles of the Heart of which the right receives the Blood from the Vena Cava to supply the Lungs and sends it into the left Ventricle to make the Vital Spirit and Arterial Blood of that Blood prepared in the right Ventricle and transmitted thro the Septum and the Lungs and of the Air drawn in thro the Mouth and Nostrils prepared in the Lungs and sent thro the Arteria Venosa with the Blood into the left Ventricle of the Heart The use of both these Ventricles is to generate and perfect the Arterial Blood to receive the Venal Blood make it more perfect and expel it thro the Arteries into the extreme parts of the Body and that they may thereby be nourish'd Between these two Ventricles there is an Interstitium or Partition called
Venters we come now to the Artus which are the Hands and Feet The Hand and its parts A Hand in the signification of Galen and Hypocrates is that part from the top of the Shoulders to the extremities of the Fingers and is divided into the Arm and the Hands strictly so called or the extream Hand The Arm is again divided into the Humerus or Shoulder and the Cabitus The Humerus is that part from the top of the Shoulder to the Elbow and the Cubit is from the flexure or bending of the Elbow to the Wrist the extream Hand is divided into the Carpus or Wrist which is that part between the Cubit and the Palm of the Hand the Metacarpus which is that part between the Wrist and the beginning of the Fingers and the Fingers the intern part of the Metacarpus is called Vola or the Palm of the Hand the extern Dorsum or the Back of the Hand the Fingers are five the first is called Pollex or the Thumb the second Index the third Digitus Medius the fourth Annularis the fifth Anricularis The Foot with its Parts The Foot is that part which reaches from the Nates to the extremities of the Toes and just as the Hand it is divided into the Femur the Tibia and Pes Parva the Pes Parva is also divided into Pedius Metapedius and the Toes As for the Muscles of the Artus I shall refer the Reader to those that treat of them as Bartholine Riolan and Spigelius Having ended the Divisions of the whole Body there yet remain some other things that do respond both the Venters and the Artus already treated on and they are the Veins which arise from the Liver and so answer to the lower Venter the Arteries from the Heart which answer to the middle Venter the Nerves from the Head which serve the upper Venter and the Bones which respond to the Artus But I doubt I have been already too tedious in this Chapter and therefore I shall at present omit them and so altho something abruptly end this Chapter CHAP. X. Of the Humours Temperaments and Complexions HAving thus far done our endeavour in delineating in their proper Colours those things we promised in the Front of Title Page of this Discourse now those that remain do offer themselves in their proposed Order to our Consideration and Explication and they are the Humours Temperaments Complexions Sexes and Ages of Mankind to begin with the first we shall joyn three of them together being terms almost of a Synonimous Signification or at least their Explications very much depending one upon another onely first in a prefatory way let me advertize or re-mind both my self and the ingenious Reader of the great usefulness and benefit of the knowledge of them that so I may be more diligent in performing my part and the Reader hereby instigated to give greater attention to what is here exposed to his candid perusal The great use and benefit of the knowledge of the Temperamentâ—s It is not enough to have an Idea in our Head of the solid parts of the Body in order to a compleat knowledge of that Microcosm but also it is very requisite to note the fluid parts and truly the Anatomy of that which some call the Sanguine Liquor I mean that fluid Substance continually circulating thro the Veins and Arteries and purging it self thro its proper Emunctories those Vessels destin'd for Secretion is no less conducing to the defence of Humane Sanity and the restoration of it when it s lost which is the only end aspired after by the generous Sons of Aesculapius those standing Pillars and Columns of the Medicinal Faculty those absolutely necessary Ministers of Nature and under God preservers of Mankind in their daily Practice and Labours both in their Acts of Charity and Deeds of Mercy in those things for which they only expect a recompence from God and in those for which they are sufficiently gratified by Men I say this is no less conducing to the Health of Man than the dissection of Bodies What particular part of Learning can contain in it more both of profit and pleasure than to know the Principles or ingredients that compose this Balsom of Life and to see what a close coherence there is between the Actions both Natural Vital and Animal and Passions Gestures Habits the Qualities of the Body as Heat Cold Moisture and Dryness Colour of the Skin and Hair and the Temperaments of the Body and what an intimate dependance they have one upon another how the Health of Man consists in the regularity and order of the Humours and Sickness in their ataxy and irregularity and how by a prospect into the Complexion of a Body Sickness impending may be fore-seen and effectual preservations being in time applied the fatal end of such surprizing enemies may easily be prevented and certainly the best method a Physician can use to restore a Person almost overcome by the assaulting violence of morbific tyranny either when the Particles of his Blood are violently agitated in a continual Fever that vehement Conflagration and boiling Ebullition of the Crimson Juice or when the more solid parts especially the Vital and Intestine are almost drowned when immersed in the deluge of a Dropsie that flood and inundation of watery Humours in the Body or when by the Obstruction of the Pores the Gall a feculent and excrementitious part of the Blood doth regurgitate and mingle it self with the pure Blood and hereby contuminate it and give it that unhandsome tincture of the Yellow Jaundice I say what can be more effectual to rout and profligate these direful Symptoms than to reduce the Blood from the vitiation of which Liquor these and a thousand more sad and dangerous effects have their first rise to its pristine eucrasie and also the Humours of the Body to their wonted eutaxie for Sublata causa tollitur effectus Take but the Cause away and the Effect soon ceaseth so that hereby the state of those Bodies so afflicted with these tormenting Maladies is soon meliorated a good Crisis first appearing and afterwards Nature having received due and proper Auxilaries from some of her skilful Ministers I mean those Physicians tho no other deserve the Name of Physicians that are well skilled in the Complexions and Temperaments of Bodies and accordingly Methodically not Emperically apply their Remedies doth throw off that morbific Matter whereby she had so long been burthened and molested upon which all those Malidies do like Spectrums vanish and disappear The Temperaments The number of the Temperaments according to Galen according to the Opinion of Galen and the Ancients are Nine four of which are simple as the Hot the Cold the Moist and the Dry Temperament four compound Hot and Moist Hot and Dry Cold and Moist Cold and Dry and one Moderate which they call Temperamentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But our thoughts concerning Heat and Cold and the other Qualities cannot but be
and next to it most active from this Principle ariseth the variety of Colours and Smells the pulchritude and deformity of Bodies and the diversity of Tastes in a great measure that this Principle is copious in the Blood is evident from this that we are for the most part fed with Fat and Sulphurious Things From the solution of this it is very probable that the Crimson Tincture of the Blood ariseth for sulphureous Bodies do above all others tinge their dissolving Menstruums with a red Colour and when by reason of Crudity the Sulphur is not dissolved the Blood becomes pale and watery and will scarce make red a Linnen Cloth that is dipt in it The Mass of Blood thus impregnated with a considerable quantity of Sulphur together with abundance of Spirits becomes very fermentescible Salt which is a principle of a Nature more fixt than either Spirit or Sulphur neither so disposed for Volatility is that which makes Bodies compact and solid also ponderous and durable it promotes the coagulation of Bodies and Retards their Dissolutions resists Corruptions and Inflamability and because Spirit and Sulphur are too Volatile it fixeth them by its embracing them that this Principle is in the Blood is manifest by its Gusto when the saline Particles in the Blood are not enough exalted by reason of a bad Digestion but remain crude and for the most part fixt the Blood hence becomes thick and unable to perform its due circulation so that from hence arise Obstructions in the Bowels and solid parts and hence Serous Crudities are abundandantly generated but if by reason of the Deficience and Depression of the Spirit the Salt be too much exalted and reduced to a fluor a sharp austere Diathesis doth then accost the Blood such as is observed in Scorbutic Persons and in those that are attended with Quartian Agues Phlegm or Water which is the Vehicle of Sulphur and Spirit and the Medium to unite them together with the Salt for the other Principles being dissolved or at least diluted in this are kept in motion but without it they become stiff and congealed it is upon this Principle that the Fluidity of the blood depends hereby also its Conflagration and Adustion is restrained and its Heat tempered Earth is that which gives Consistency and Magnitude to Bodies by this the too great Volatilization of the Blood and its Accension is hindered Now tho these Principles are those whereof the Mass of Blood be composed yet this doth not at all destroy our former Assertion of the four Humours for while the Blood is circulating in its containing Vessels some of its Parts do continually wax old and new ones do supply their Deficience hence either by Crudity or too much Concoction something of necessity must become useless and Excrementicious which by the Fermentation and Effervescence of the Blood as in the Effervescence and Depuration of Wine it is secerned and seperated from its Mass Thus that watery Humour that is percolated in the Cavities of the Stomach and Intestines is called Phlegm those Particles of Salt and Sulphur and and some other adust ones secerned in the Liver and received by the Vasa Choledocha is that which they call Bile or Choler and the Earthy Feculencies sometimes in the Spleen is that we call Melancholy But these things I shall more fully handle in the subsequent Chapter where I shall Discover something of the Depuration of the Blood CHAP. XI Of the Functions of the Body NOt to tread in the footsteps of the Ancients farther than their Sentiments are agreeable to the Canons of Reason and Experience I shall not here confine my self to proceed in their Method it being inclusive of some particulars altogether ridiculous and exploded by all the ingenious for whoever will so devote himself to all their Tenents must of necessity restrain his mind from believing not only Maxims of undeniable Verity but also demonstrations of infallible Experience Thus those that conform their Opinion to theirs about the Subdivision of the Nutritive Faculty into the Attractive Retentive Concoctive and Expulsive must necessarily thwart their own Experience at least nullifie the constant Rules of Nature in imagining new and fictitious ones viz. By the attractive Faculty they would have us conceive that in the parts of this Body there is resident some charming Vertue whereby the Proxime Aliment is allured to them or that they by a kind of Magnetic Influence do effectually draw unto them the adjacent Nourishment By the Retentive they would have us believe that the parts of the Body finding this Aliment so agreeable and consimular to their Nature are so inamour'd with them as to retain them by voluntary Embraces The Genuine Distribution of the Functions The Genuine therefore and Legitime Distribution of the Functions are into these seven viz. The Nutritive the Vital the Sensitive the Locomotive the Enunciative and the Generative The Nutritive Function First the Nutritive Function forasmuch as Animals can perform those Actions which their Nature is capable of while they continue in that state in which they were first formed the God of Nature hath ordered that a Nutrition should succeed which might dilate and amplifie their slender Fibres by interweaving and assimulating so many more congeners to them as might reduce their Bodies to a convenient magnitude besides which is a great end aspired after by Nature in this necessary Function this greatly conduceth and almost solely serves for the Conservation of the Animals for since the primary Principle of Life in every Animal is a certain vital Flame and indegenary Heat such as is the rectified Spirit of Wine upon Ascention which penetrates and briskly agitates the fluid parts continually feeding upon them as its proper Pabulum or Fuel which Sulphureous and Oily Particles afford Aliment to that lamp of Life this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or innate Heat at first kindled by the Vegetative Soul or rather the Plastic Spirit in the Blood constantly burning in the Heart as in its Fountain or Primary Focus and thence by Diffusion of it self thro the Arteries warming enlivening and cherishing the Parts would soon consume and dissipate all its soluble Particles had it not a constant supply and continual Reparation or Renovation of those decays it causes to exhale and evaporate by a substitution and assimulation of equivalent Particles in the room of those dispersed and absum'd and so at last a Marasmus or Consumption would immediately ensue and the fluid parts being quite exhausted or dispersed and the vital Flame being quite destitute and devoid of Sustenance Life would totally be extinguisht but to anticipate such sad Effects and that this Principle of Life might not become our intern mortal Enemy so soon to destroy us our Mother Nature hath constituted this noble Function How Nutrition is performed which how it is performed is now incumbent upon me a little to explicate and that this may be done in a regular procedure we must subdivide
the Nutritive Faculty into its three Branches Chylification Sanguification and Membrification or Assimulation that so we may the better understand the Processes of Nature in these Operations Chylification the first branch of this Function called the first Concoction how it is done First we must enquire into the method of Chylification This which is the first Concoction is thus performed When the Food is sufficiently chewed in the Mouth by the Dentes molares those Grinders appointed by Nature for Mastication it is detruded into the Ventricle or Stomach for Deglution is made by Detrusion wherewith the Stomach being replenisht the Appetite being satiate it doth dilate it self and being also endued with a power of Contracting its Membranous Tunicles according to the proportion of the Food received it doth closely and strictly embrace the same on all sides and then shut both its upper and lower Orifice the upper that Vapours may not ascend to the Brains and that Concoctions might be more perfect the lower lest any of the Meat should descend into the Guts before it be converted into perfect Chyle The Meat thus received into and embraced by the Stomach is by and by moistened and diluted partly by the drink received with it and partly by an Acid Humour the Relicts of the last Concoction which being endued with an Incisive Penetrating and Dissolving Faculty doth as it were cut and dissolve the Solid Meat into very small pieces and like an excellent Menstruum extracts a Tincture from its more Laudible and Alimentary Parts This Mixture being advanced Vsque ad Minima to the least Particles there presently succeeds a Fermentation whereby at last the whole Mixture is brought to a new Consistence and Colour not much unlike the Cream of Barley and is that which Physicians call the Chyle The Chyle being thus perfectly concocted is by the Gradual Contraction of the Stomach detruded into the Guts where the Guts by a Perisâ—altiâ— Motion contracting them downwards and this passing by the Intestines it s more pure and defecate parts are distributed thro the Milky Veins and the excrementitious and unprofitable parts are excluded by Stool These Lactean Veins carry the Chyle into the Common Receptacle called Receptaculum Commune and from hence it is transmitted thro the Ductus Thoracici to the Subilavian Branches of the Vena Cava near the extern Jugular Veins their being mixed with the Blood it is by the Ascendent Ttrunk of the Vena Cava soon imported into the right Ventricle of the Heart Sanguification or the Second Concoction The next Branch of the Nutritive Function is that of Sanguification it is in this Concoction that the Chyle receiving yet farther Exaltations by a greater Solution of the more Noble and active Principles once again deposites its old Color and Consistence and so at length becomes perfectly changed into that true Liquor How Chyle is transmuted into Blood which is called Blood for as soon as the Vena Cava hath committed the Matter of Nourishment into the right Ventricle of the Heart the Ferment therein contained working suddenly and throly upon it sets the Active Principles at a great freedom and so inducing a new motion and effervescence into the Blood doth happily impregnate it with Vitality hereby its Nature is exalted and those Natural Spirits contained in it are advanced into Vital or more Sublime and Active ones while the Vital Spirits pre-existent in the Ventricle of the Heart do enkindle the same Heat and cause the same diffusive or expansive motion in the Natural which they themselves have formerly acquired As for the Primary Agent or Efficient occupied in the Office of Sanguification it is not the Liver as Galen and his Sectators fictitiously conceived nor the Veins as some Anatomists have dream'd nor truly the Heart as Aristotle and his Disciples with several late Judicious Writers have asserted but by the Vital Heat residing in the Blood for the Heart borrows all its Activity meerly from the Vital Blood contained in its Ventricles The true Instrument that Nature makes use of in makeing Blood and distributed into them by the Coronary Arteries of which Vital Influx were the Heart deprived some few moments It would surcease its Activity and desist from its Sanguifying Function yea it would become as Torpid and Motionless as any other part of the whole Body so far is it from exalting the Chyle into so Noble a Nectar as the Blood is by any Simular Action of its own Yet we must acknowledge the Heart to be the Center and Chief Place of Residence for this Vital Flame and may notwithstanding be still properly styled the Fountain of Life As the Chyle in the first Concoction was seperated from its Faeces so in this second Concoction the Crimson Juice is depurated from its unprofitable Excrementitious Parts for the blood being an Heterogeneous Substance consisting of several different Principles when those Parts which are most prone to Volatility are dissipated and consumed and when the Sweet and Inflamable Spirits are exhausted certainly the remaining Mass must needs become useless and incommodious to Nature and so degenerating into Excrements ought as soon as may be to be sequestred from the Pure Mass of Blood â— which wholesome Liquor those Excrementitious Parts are no longer deemed fit to remain Ingredients The Excrements secerned from the Blood The Excrements that are seperated from the Blood are Choler Phlegm and Melancholy to which we may add or under these compehend Urine Sweat Tears and the Lymphatic Liquor Choler is a bitter Excrement generated of the Saline and Sulphureous Parts of the Blood exalted by Adustion and seperated from the Blood thro the Parenchyma of the Liver by a kind of Percolation and thence conveyed by its proper Vessels into the Intestines there rendring the Excrement of the first Concoction fluxile being excluded with them This Bilious Excrement is also in a small quantity effused out of the Capillary Arteries and collected in the Meatus Auditorius or Cavity of the Ears and there appears under the Form of that thick yellow and bitter Excrement we call Ear-wax Phlegm is a Cold and Moist Excrement as for its Sapor it is sometimes Salt somtimes Sweet and sometimes Acid to which we may add its Insipidness as another and as for its Consistence it is sometimes thin and serous sometimes thick viscid and mucilaginous and then it is called Glassy Phlegm and when it putrifies and corrodes it becomes Salt and Eruginous it is seperated from the Blood while it is wrought thro the Branches of the Celiacal Arterie terminated in the Stomach and there by Transudation immitted into the Cavity of it where it is found endowed with some Acidity It is also spewed forth out of the Mesenteric Arteries into the Substance of the Guts and transmitted into their Cavity by insensible passages here it is insipid without any Taste at all It also distils from the Brain being excern'd from the Blood either by the
other is united to them The Material or Constitutive Principle of this is now commonly reputed not to be the Blood tho Aristotle greatly contended for it and the School of Physicians hath given its Suffrage to verify this Tenent but a certain sweet mild and balsamic Liquor analogous to the White of an Egg out which a Chicken is formed The next is the Vital Function The Vital Function this is that whereby Vital Spirits are generated in the Heart for the Conservation of Life in the whole Body Life primarily consisting in the procreation of Heat and Spirits and their due Contemperations with the Blood and Members of the Body and hereby vivifying them it is most necessary a living Body should be furnished with them and seeing that they are dissipable and soon ready to be spent the Body would soon be left in a state altogether inactive and liveless were it not supplied by a continual Generation of Vital Spirits By Vital Spirits I mean nothing else but the more fine What Vital Spirits are volatile aetherial sublim'd and subtiliz'd part of the Blood by which the Fermentation and Intern Motion of the Particles in that Liquor is maintained and that in its Circular Motion preserved from Stagnation and Coagulation and when the Body remains in a state of Health a seperation is continually made of all Immiscible and Heterogeneous Bodies which are either taken in with the Aliment or else come in the Blood from the Ambient The Archeus of the Pseudochymists a meer Fiction This is that Vital Flame I before mentioned and it is nothing else that the Pseudochymists do understand by that great Term their Noble Archeus that Vox praeterea Nihil To the Conservation of this Lamp of Life or the Generation of Vital Spirits there are two Actions or Motions subservient viz. Pulsation and Respiration Pulsation how performed Pulsation is not made a Motive Faculty inherent in the Blood either in respect of its Ebullition and Rarefaction or Vection and Attraction but partly by the Influx of the Blood distending the Ventricles of the Heart and partly by that pulsific Faculty residing in that Fountain of Life this Pulsation consists of three parts the Systole the Diastole and the Perisystole or intermediate rest The Systole is the Contraction of the Heart to a narrower compass expelling the Blood contained in the right Ventricle thro the Vena Arteriosa into the Lungs and that contained in the left into the great Arterie and so into all the parts of the Body Hence we may see the reason why the Motion of the Heart is most sensibly perceived on the left side without imagining the Heart to be more situate on that side than on the other The Diastole is a Dilatation of the Heart to receive the Blood in the right Ventricle out of the Vena Cava and into the left out of the Arteria Venosa The Perisystole is a certain quiet or short rest between the Systole and Diastole but of this see more pag. 108. Respiration it s two parts Inspiration and Expiration Respiration is an Act of the Lungs and Thorax consisting of two contrary Motions alternately successive Inspiration and Expiration Inspiration is caused by the Dilatation of the Lungs and Breast that so the Ambient Air might be received Expiration is the Contraction or Compression of those Parts whereby the same Air is expelled just as the Air is received in and expelled by a pair of Bellows The use of Respiration is not as hath been vulgarly held by the Ancients to refrigerate or cool the heat of the Heart for we see Air blown out of a pair of Bellows doth not any way extinguish but promote the accension of Fire but the use of Respiration is as Dr. Charleton saith 1. The use of Respiration in Eight particulars To subtilize the Blood and by the admistion of Air make it more convenient Fuel for the Lamp of Life and matter of Vital Flame 2. Or as Dr. Henshaw ingeniously supposeth To perform the Office of a Tonic Motion which is wanting in the Lungs for saith he In all the Musculary Parts of the Body there is a Natural Contraction of the Fibres whereby the Blood proceeding from the Heart and diffusing it self thro these parts is expelled thence and caused to recede to its Fountain again now the Lungs being a lax spongy and Parenchymous part is devoid of this Motion and certainly did not Respiration supply its defect it would soon be overwhelmed with the redundancy of Blood coming upon them and so a Suffocation of the Animal would immediately ensue 3. It serves for the Creation of Voice whether Articulate or Inarticulate 4 For the distribution of Chyle both out of the Stomach and Guts thro the Venae Lactea into the grand Receptacle and out of that Receptacle into the Ductus Chyliferi 5. For the Exclusion of Excrements 6. For Smelling 7. For Coughing Sternutation Excretion and Emunction 8. To assist the Body in any strange violent Motion The Sensitive Function The next is the Sensitive Function this is that whereby a Man doth exercise his Sense Whether or no Sense be performed by the Influx of Animal Spirits I cannot here determine there being so many almost inextricable difficulties on both sides The Senses are commonly known to be five The number of the Senses The Visive Auditive Tactive Gustive and Olfactive or Seeing Hearing Touching Tasting and Smelling each of which Senses have their proper Organs In every Sensation there are these four things requisite What things are requisite in every Sensation First An Instrument well disposed Secondly A proportionate Object Thirdly An adapted Medium Fourthly A convenient distance between the Object and the Instrument The Loco-motive Function The next Function in order is the Loco-motive whereby a Man performs local and voluntary Motion the Instruments that Nature hath supplied a Humane Body with for the performance of this are Muscles Tendons Ligaments and the Junctures of the Bones The Enunciative Function The Enunciative is that Function whereby a Man expresses the Sentiments of his Mind by his Voice the Organs of this Function are the Lungs the Aspera Arteria the Mouth that the Voice might be at pleasure either intended or remitted the Tube of this Arterie is furnished with Ringy Cartilages the lower of which if when contracted the attracted Air doth meet How a strong and a weak Voice is caused there is instantly caused a strong percussion and hence a great Voice results but by the uppermost a smaller re-percussion is made And hence an acute and squeeking Voice ariseth and that the sound after it is modelled in the Larynx might be articulated Nature hath given us a Throat Tongue Lips Teeth and Nostrils The Generative Function The last of all the Functions is the Generative this was appointed for the multiplying of Mankind it is from the mutual Congress of two Sexes the prolific
than the Male yea some of this Sex both in the Beauty and exquisite Contexture of their Bodies and in the Pregnancy and Acuteness of their Phansie do far excel any of the other When we consider how he who is the Sole Creator of all things from the Center of whose Munificence all His Creatures derive their beings hath displayed the effulgent Rays of his Benevolence The Praise and Encomium of that Noble Sex both as to their Beauty and Phantasie and manifested the Resplendent Beams of his Inimitable Work-man-ship in making so Glorious a Creature as Man out of such Corruptible Principles and such Fading Elements how can we but stand and admire Him But when we take a view of some of this Noble Sex whose Bodies He hath framed into so Beautiful Composures how can we but be astonish'd at such products of His Efficience Such lively Features and such a Delicate Structure of Body is sometimes represented to our Sight as Charms the Affections of the most Morose and Rigorous Stoic and where the Man is not byassed to the Admiration of the Creator the very aspect of this makes him indulge it to admire the Creature yea some are so smitten and astonished at one glance that they stand agast and think that the Beauty of the Universe is therein Epitomized and that the whole force of Natures Puissance did combine in the exertion of its Power for the production of so Curious a Creature But all this is but vanity which soon decayes it is the other Excellency often to be found in Women that is far transcendent and that is Phantasie tho this often becomes too extravagant The fine contexture of their Brain makes their Invention far more acute and pregnant and its moisture adapts it to take impression How exceeding quick and ready are the wits of some Women How will they sometimes puzzle and non-plus the wits of Intelligent Men And how Facetiously will they write especially when their Phantasies are elevated with Love-Passions The Excellency of Marriage Having considered both the Sexes a-part let us now consider them in that blessed Bond or Matrimonial Contract which God hath instituted to unite them There is certainly in each of these Sexes a very impetuous inclination given them by Nature to this Union and this doubtless is as Natural to them as to have an Appetite to their Food nay I do not question but the Function of Generation is attended with no less Incitements to the exercise of it than any other Function of the Body yet such is the depraved state of Mankind that still his Sensual Appetites are almost insatiable and his Carnal Desires boundless and irregular not only in desiring absolutely forbidden Things but also in craving an immoderate measure of those Things that God hath indulged him moderately to use and therefore God hath in his Infinite Wisdom thought it requisite to confine and limit every Man to his own Wife 1 Cor. 7.2 and every Woman to her own Husband and that there is more Comfort and Felicity to be found in this Union where there is a happy Congruity none unless contradicting Reason Experience or Natural Inclination or thwarting the Laws of Nature and the Institutions of the Divine Creator can deny and justly may those persons be deemed Fools who for some small pretended inconvenience of that Life will rashly and inconsiderately hurry and precipitate themselves to the actual commission of such horrid Crimes as make Nature it self ashamed and blush with an angry regret and invocate the plagues of an incensed Deity contemning the instituted Laws of Nature and commiting Actions contrary to it Reflections on them that speak against and calumniate Women Others there are who out of a Morose and Currish Humour do not only derogate from the Praise due to the Creator but also abuse that whole Noble tho Inferiour Sex universally calumniating all Women and superciliously insulting over their imperfections when alas these pragmatic conceited persons have either by their dogish and currish Tempers and devilish Pride enraged themselves with a passion of Envy at the Love and Respect which is civilly paid them by Men of a better Disposition than they or else they are guilty of such hellish Enormities as divert their Affections from all Lawful Objects causing them insatiably to pursue those things that are wholly illegitimate and prohibited by the Divine Legislator Let none then indulging in themselves that Squint-eyed Passion contemn and despise the Institutions of God and Nature for certainly whosoever so do give great Suspicion to the Intelligent World that they use unlawful means to suffocate their lawful and regular Affections Some are grown so audacious and impudently wicked as with a Brazen Fore-head wholly abjuring the Rules of Chastity and violating the Rules of Common Modesty confronting the face of many and openly protesting there is nothing in the Marriage-bed but what the Pleasures of Whorish Embraces do far surpass But at last What befals them that abhorring Marriage contaminate themselves with polluted Women how are these Men deluded when their whole Bodies infected with the Contagion of Whorish Carcasses break out into Venereal Borches or Pocky Bubo's are perplexed with Virulent Gonorrhea's molested with Nocturnal Pains and having their Throats or Noses exulcerated by the corroding particles of a desperate Contagion communicated to the whole Mass of Blood and this they receive as a small inconsiderable reward for their former brave Exploits while on the other side they are sacrifising their infected souls to the Altars of Satan Certainly then it is now evident that the Comforts and Pleasures that are to be enjoyed in a Married Condition must far transcend such impure promiscuous Congresses as wholly invert the establisht Canons of Mother Nature Yea truly I verily believe that this State doth surpass a tiresome Life of Solitude neither would any other continual Society be so satisfactory or in the least parallel to it CHAP. XIII Of the Ages of Man HAving cursolarily sailed over the wide Seas of this Microcrosm both as to the Soul and as to the Parts Temperments and Functions of the Body and also in respect of the difference of the Sexes We come now to enter upon our last Voyage which when we have finisht we shall draw in our Lacerated Sails and enter into our last Port and Haven where we hope to find a successful Harbour Here then it is incumbent on us to describe Man being a Creature not consisting of one Simple Homogeneous and Elementary Matter but composed of several distinct and somewhat contrary Principles and that not in equal proportion but one alwayes having predominance over another it cannot be expected he should always continue in such a State and Crasis of Body as he was born with for the Natural Heat making use of the Primogenial Moisture cannot but by degrees consume and waste it it self also by its continual motion and the reluctancy of some Principles hardly combustible is very much
Autumn of his Middle-Age bids Adieu to the pleasures of them all and now hath nothing else to enjoy but the hardship of a sharp and troublesome Winter now Baldness with a Caâ—ities of some still adhering locks is his Heads best Ornament and while he walks leaning on his Staffe he sensibly experiences the latter part of Sphynx's Riddle An universal lassitude now seizes the Members of his Body and a thousand maladies accompany him to his Grave Old-Age it self is a compound disease attended with numerous direful Symptomes as Cachexies Imbecillities of the Stomach dejected Appetite Obstructions undue Concoctions of the Blood both as to its Serum Bile and Melancholy Constriction of the pores Costiveness and a very tardy deposition and exclusion of the foeces Anxieties of the Mind Nocturnal Inquietudes Pains in the Head Now the Nerves are contracted by painful Convulsions or on the contrary loosened by Paralytic Affects now the whole tone of the Parts is vitiated Respiration impeded and the flesh made arid He is now perplexed with a continual Catarrh and the perpetual distillation of Phlegm upon his Lungs causeth a difficulty of breathing also by reason of the exsiccation of the Aspera Arteria and induration of the Cartilages of the Larynx there is caused either a total abolition or at least a depravation or diminution of the voice in fine all manner of loathsom Diseases are here accumulated and the whole Gang of cruciating dolors are here in concatinated For Febre caret Sola circumsilit agmine facto Morborum omne genus There is scarce any Infirmity incident to Man except a Feaver that is not predominant in Old-Age he is beset and surrounded with a troop of Diseases when he is altogether unable to resist a single one The Conclusion Thus Man having lived out this Age also at last dies and becomes a victime to his last but Fatal Enemy Now his Pulse is stopt and that which Physicians call Facies Hypocratica is Excellenty Delineated in his Countenance he now resigns himself up a Captive to Death and acknowledgeth him the Conquest Thus we have in a very short Discourse concluded the whole Description of Man both as to his Spiritual and Corporeal Part as to his Constitutions and Sexes and likewise from Head to Foot and from his first Conception to his last Dissolution FINIS ADVERTISEMENT WHEREAS part of the Noble Faculty of Physic consisteth in preserving the Health of Man when present as well as restoring it when it is lost and wanting the Author of the fore-going Discourse hath thought fit to advertise those into whose hand this small Treatise may accidentally fall that to prevent those Maladies that oft times insesinbly accost the Body he hath prepared most excellent and effectual Tablets of a very pleasant and grateful Taste two or three of which being dissolv'd in the Mouth in a Morning after the manner of Lozenges and fasting an hour or two after is an excellent Preservative of Health expelling from the Body the cause of those Distempers which for want of due and timely care in using such Preservatives do at last so triumph over the Body that the Force and Vertue of more Herculean and powerful Medicines can hardly suppress them They resist all manner of Putrifaction and are an effectual Antidote against whatsoever Contagion they preserve the Lungs and free the Stomach and Intestines from those Crudities that so often precipitate the whole Mass of Blood into such violent Ebullitions and undue Fermentations as either and in Agues Feavers or some Acute Paroxisms or else either extinguish the Native Heat and Vital Spirit or cause to be exhaled the Natural Primogenial Moisture and so bring upon the whole Body a Combination of such Chronic Distempers as are very difficult to be cured which before by such a safe Medicament as this might have easily been prevented They keep the Body soluble and purge very gently and prevent several Indipositions that proceed from Costiveness neither are they altogether Preservative but likewise Restorative for they are very good against the Scurvey Dropsie Jaundies Griping of the Guts Cachexy or an ill Habit of Body proceeding from undue Concoctions they open all Obstructions of the Liver Spleen and Bowels and remove Pains of the Heart Head and Stomach in short they so rectifie alter and qualifie the whole Mass of Blood that they exceedingly help Nature in throwing off almost whatsoever Morbific Matter oppresseth her and may safely be used in whatsoever Maladies of the like Nature one or two of them may also be dissolved in a Dish of Coffee or Tea and have the like Effects He hath also invented an approved Tincture of a curious purple Colour grateful both to the Taste and Smell which hath almost the same Operation with the fore-mentioned Tablets especially it is very successfully used both to prevent and remove that grand Enemy of Mankind the SCURVEY with all its direful Symptoms by preserving the Oeconomy of Nature in the Humane Body in its due Order and Eutaxy viz. Causing in the Blood a proportionate Fermentation and reducing it to its regular Circulation opening Obstructions in those Parts which Nature hath destin'd and appointed to secern and throw off the Excrements of the Blood and so expelling those useless and unprofitable Parts which Nature hath no longer deemed fit to remain Ingredients of that wholesome Liquor and Balsom of Life Hereby it takes away Pains and Aches in the Limbs Pustle and Breakings-out in any part of the Body Pimples and Flushings in the Face Rheum in the Head and Eyes c. Three or four Spoonful of it being taken Night and Morning for a few days together and for the more speedy expedite and effectual profligating the insulting force of the fore-mentioned Maladies the Tablets may be taken with it at the same time The Tablets are seal'd up in little Boxes the whole Box at Two Shillings the hall Box at one Shilling The Tincture is also seal'd up in half pint square Glasses at 2 s 6 d and are both to be sold at the places hereafter mentioned viz. Mr. Fosters at the Bible and Sun on London Bridge Bookseller Mr. Flagets at the Atlas in Cornhil Stationer Mr. Bates at the Three Black Birds in Red-cross-street Tinman Mr. Whites at the Three Cups next door to the Horn-Tavern in Fleet-street Cutler Mr. Landers at the Corner of the Old Bailey near New-gate Tinman And at the Authors Lodgings next door to the Dolphin in Sighs-lane near Budge-row