amply to explain them to the end the strength of those things which may be objected to the Contrary may more easily be broken and the Truth may be more open and clear § 2. External Causes therefore that bring Diseases and Death which must have been resisted by the Qualities of this Fruit are of two kinds For some are altering others are locally moving or impressing an Impulse It is proved for among Philosophers Accidental Mutation is only twofold that is one to Quality another to Place I pass by Mutation as to Quantity because since Quantity is never produced de novo as the more probable Opinion saith this is not a true Mutation § 3. And of the Altering Causes some move to the Manifest Elemental Qualities and others to the Occult. The first are all those things which can produce Elemental Qualities first or second and by this means vitiate and overthrow the Temper of the Body from whence various Diseases and Death do follow The second are especially all Poysons which introducing Occult Poysonous Qualities into the Body waste Mens Strength and take away Life § 4. And the Causes moving locally are also of a twofold Difference For either they move the Humors of the Body as Medicines Purging provoking Urine Sweat and Womens Courses which by reason of their unseasonable or superfluous or other preternatural Motions can also cause Diseases and Death Or they impress such an impulse upon the Members of the Body that they dissolve natural Continuity or change the Situation of the Parts whereon do follow Diseases in Conformation viz. in Magnitude Figure and Site and consequently Death it self which the Fruit of Life was obliged to avoid averting all these Causes § 5. But beside these Causes which produce positive Effects others also may be considered which produce other if I may so call them privative Effects and consequently bring Death For seeing the Body of a Living Creature that it may live doth stand in need of certain Matters whereby the lost Substance may be repaired such as are Meat Drink and Air what things soever can deprive it of these Matters without doubt will cause Death that is things causing Hunger Thirst Want of Air or Suffocation § 6. These Causes being declared which coming from without can bring Diseases and Death now it follows that we explain according to the Opinion that affirms the Wood of Life was an adequate Cause of Immortality what way it could hinder them Which thing indeed since it seems altogether difficult or rather impossible this Opinion is exploded by many who have recourse to the Supra-ordinary Providence of God But for its Defence § 7. It is to be observed first That the Virtues of the Tree of Life would not so keep off external offending Causes that most of them could not approach the Body nor that the Body should abide beyond the Sphere of their Activity for Example They would not hinder the Fire to approach Mans Body nor a Mad Dog to touch it nor any other Poyson to be swallowed down As neither would they hinder the Defect of Meat Drink or Air For it is manifest it was not in the Power of the Wood to do this Yet the Virtues of the Wood would hinder that the aforesaid Causes could not produce their positive Effects upon the Body to wit that the Sun or Fire should not heat the Body or the Sword or a Stone should not dissolve Continuity by their Blow or otherwise move the Parts of the Body contrary to their Nature and so of other things And in like manner the said Virtues would preserve a Man that he should not perish by Privation of Meat Drink or Air. I said that most of them should not approach the Body for we shall afterwards prove that it was possible for Virtue to be extended from the said Wood to a certain Space without the Body of Man in which it might hinder those things which moved to Hurt from moving farther or reaching to the Body § 8. It is to be observed secondly The Wood of Life would defend Man's Body from external Causes producing Elemental first or second Qualities by those occult Qualities which would produce other Elemental ones proportionate and natural to the Body in a certain Degree so fixt that they could be remitted by no other even the most violent external or internal Cause as we said before in the last Doubt And as by these the Body would have been preserved from the mutual immoderate Rëaction of the Parts among themselves and from the Rëaction of the Aliment so also the Body ought to be defended from the Action of external Causes It is effectually proved Because these would have sufficed to resist all Alterative Agents both internal and external § 9. But you will object Two Degrees of Cold for Example which are necessary and proportionate to the Health of the Body of Man cannot naturally resist eight Degrees of Heat of Fire applied next to it seeing the Action would necessarily follow the stronger Side Therefore it is impossible according to Nature that the Temper of the Body should endure in these two fixt Degrees after the application of the Fire but that it should be removed from them and part be burned And it is confirmed Because between equal contrary Agents nay between unequal ones there is mutual Repassion as Experience shews and it is the common Doctrine of Philosophers Therefore the inferior Agent ought to re-suffer from the stronger that which resists with only two Degrees of Cold from the Action of the Superior acting at the Rate of eight Degrees of Heat § 10. I answer By distinguishing the Antecedent Two Degrees of Cold considered in themselves according to their formal Resistence and Activity are not able to resist eight Degrees of Heat so I grant the Antecedent But considered according to the Activity of their Cause producing them I deny it For their Efficient Cause that is the Quality of the Wood produceth them with that Efficacy and hath such Influence on their Production that they cannot be remitted by any other the most violent Agent Which Answer is according to the Doctrine of Suarez a as afterwards we shall declare For this Resistence is not considered as Active on the part of the Activity of the Degrees of Cold themselves or as Passive on the part of their Formality so much as for the Efficacy and Activity wherewith they are produced by their Cause And for this Reason the Rest of the Qualities of the Temperament do resist being preserved by the Qualities of this Wood that they can never be remitted by their Contraries Which I prove effectually If God by himself alone that is by his actual Concurrence will produce these two Degrees of Cold and preserve them although eight Degrees of Fire were applied yet they could not be remitted if God did not desist from his Concurrence for the reason why they are corrupted when a hot Agent comes is because God in presence of
and take also of the Tree of Life and eat and live for ever Now therefore of it self it had a Power to render Man eternal without any other Supernatural Virtue Neither can that Interpretation of a very long time be allowed as we have shown § 3. Secondly Because it cannot be that a Spiritual Quality of the Soul can naturally defend the Body from contrary Rëactions For it should either do this by a formal Resistance as a kind of Cause formal or by an active Resistance as a kind of Cause efficient The first it could not be both because a Spiritual Quality could not inhereâ—in a Corporeal Subject especially since these Authors say it was inherent in the Soul nor by consequence could it inform the Body and resist formally And because the eating of the Tree of Life would have been superfluous for Reparation of what was lost for the natural Qualities of the Body would then have been sufficiently defended by the said Quality of the Soul that they could not be lost Not the second Because if that Supernatural Spiritual Quality performed such an Effect as a Cause Efficient it were able to produce other Qualities in the Body which might formally resist concerning which the same Doubt would return Or certainly they would be supervacaneous seeing they were sufficiently produced by the Tree of Life as we shall hereafter shew § 4. Others distinguish three Causes of our Destruction The first is the different nay and sometimes contrary Temperament of different Parts whereby they mutually act and suffer among themselves as the Brain moist and cold the Heart hot and dry the Flesh hot and moist the Veins Arteries and Bones cold and dry and so of the rest The second is the continual Action of the Native Heat upon the Moisture from which two Damages are considerable One is the Repassion from Food from which Food the Radical Moisture and Members of the Body to be restored do suffer by means whereof a Substance is not repaired which is equal in Perfection to what was wasted The other is the Remission of the Native Heat it self whereby at length it is extinguished The third Cause is from things extrinsick as well altering the Natural Temper as dividing Continuity and finally impeding the Matter whereby the Body should be refreshed as Meat Drink and Air. § 5. And they add that the first Cause must have been avoided in the State of Innocence by a Supernatural Quality of the Soul which we last confuted The second by the Qualities of the Tree of Life when eaten The third three ways First By Humane Providence which in that State would have been most perfect Secondly By Divine Providence which for that State would have been greater and extraordinary Whence it would by extraordinary Concurrence hinder natural Causes offending or would deny its general Concurrence lest they should offend Thirdly By the Protection of Angels § 6. Yet this Opinion also is false And I affirm that for the first Cause the Qualities of the Tree of Life had been sufficient as they were sufficient for the second Wherefore that Supernatural Quality was not only unnecessary but would have been hurtful also First Because as it resisted the Actions of different Parts so it would resist those very Qualities whereof the natural Temperament of the Body is constituted seeing they are of the same kind Secondly Because even from that mutual Action and Passion which is granted among the Parts of the Body the total Temperament doth result which is natural and necessary for the living Creature to perform its Actions wherefore it would be ill impeded by that Supernatural Quality and consequently would be hurtful § 7. And the Remedy which they bring for the third Cause is contradicted First Because the Fruit of Life was able to make good Qualities very sufficient to keep off all the Harms of external Causes therefore the extraordinary Providence of God and every other extrinsick Defence had been superfluous We shall effectually prove the Antecedent hereafter Secondly Because if the Supernatural Providence of God were necessary to what purpose must Man be cast out of Paradise or be deprived of eating the Tree of Life For as that Supernatural Providence had ceased although Man had abode in Paradise and eaten the Fruit of Life yet he had been forthwith subject to Death Which indeed is false For the Sacred Word affirms if he had eaten of the Tree that he should have lived for ever Therefore that Tree was an adequate Cause to secure a Man from Death § 8. Some may reply It is true from the Words of Holy Writ it doth follow that Man should have lived for ever But this eternal Life after Sin would have been contingent from eating the Tree of Life not necessary Wherefore lest Man eating of the Tree of Life should contingently live for ever he was for that Reason driven out by the Lord. But that it was possible that Man might thus contingently live they prove For the Wood would prevent the internal Principles of Death and Humane Providence and the ordinary Protection of God and Angels without the Intervention of another Tutelage might have sufficed to avoid the external Causes of Death as Hunger Suffocation Poyson Falling Beating Hitting against any thing and the Treachery and Mischief of unjust Men. By which means former Men lived near a Thousand Years and by the same means by eating of the Tree might have lived innumerable Thousands being preserved by Reason and Humane Providence from the external Causes of Death § 9. But this Solution is refuted Because if in the State of Innocence wherein Mens Prudence was most perfect their Dwelling in a most pleasant Place the number of wicked Men much less and all the said external offending Causes and Occasions much fewer the extraordinary Providence of God and a greater Guard of Angels was as these Men think necessary that Life might be extended to Eternity or at least to the Time of Translation How in the State of lapsed Nature with much less Humane Providence in so many and so great Concourses of offending Causes amongst so many worst Dispositions of Men could the Life of Man be extended even contingently to infinite Ages of Ages without the particular and Supernatural Providence of God unless by some means else to wit by the Qualities of the Wood Man were secured from Death § 10. Father Molina d supposeth that Mans Body would have been defended from the external Causes of Death by an habitual Supernatural Gift or an habitual Quality extended through the Body which would have defended it from all Corruption For he judgeth Natural Powers can no way be thought of which were able to do this But this Opinion is refuted almost by the same Reasons whereby the former was contradicted First Because in the said Fruit there would have been natural Powers sufficient to defend the Body from external offending Causes as we shall hereafter shew wherefore it is not necessary to
For though as Food it might make something towards prolonging of Life seeing it would nourish better than other things and would less alter the Body into a contrary Nature Yet it would not on this account avail to extend it much and less to prolong it to Eternity But as Physick it would especially and chiefly conduce to this end Now by what Qualities And by what way This is the most difficult to resolve § 4. It is to be observed thirdly That those Accidents which preserve our Body in perfect Health some of them are manifest some occult The manifest are three Temperament Composition and Vnity of Parts Which because they are perceived by the Senses are called manifest The occult according to the common Opinion that admits Powers are the Faculties of the Body which by Philosophers are called Powers that is the Faculty Vital Animal and Natural There are also occult Qualities belonging to the Alimentous which are introduced into the Aliment by the common Work-houses and by the Parts to be nourished although no Man hath yet found them out and therefore they may on that account also be called Alimentous There are besides Alexipharmack Qualities also newly found by us which in another Treatise we have proved to be connaturally in the Body of every living Creature that it may defend it self from Poyson § 5. Which things observed I say first Divers Qualities are communicated by the Tree of Life whereby all things which concern the Natural Constitution of the Body if they be destroyed may be restored if perfect may be preserved either to a certain and determinate Time or to Eternity according to the diversity of Opinions about this Matter This Conclusion is mâ—nifest because unless the Natural Constitution of the Body be preserved Health and Life cannot naturally continue Therefore it is necessary that so many and so great Vertues must be given from the Wood as were sufficient to repair and preserve all things concerning the Natural Constitution § 6. I say Secondly Supra-elementary Qualities must be contributed to the Body by the Tree of Life which might produce Elemental ones in that degree only which was agreeable to the Natural Temperament to wit that these Qualities of the Tree might concur as a kind of Cause efficient with the Form or with the Vertues of the Form according to the Opinion which grants Virtual Qualities productive of the Elemental towards the Production of Elemental Qualities just to such a convenient Degree This Conclusion is proved because it is necessary the Natural Temper should be preserved that the Body may continue in Health But such a Temper will be well preserved if there be a fixt and efficacious Cause which may help the intrinsick Agent in the Production of those degrees of each Quality which makes up the Temperament Therefore it is necessary that those Vertues be produced in the Body by the said Tree which may suffice to concur with the intrinsick Agent productive of such Qualities But these Vertues must needs be Qualities of a Superior Order Therefore such must be produced in the Body by the Tree of Life § 7. I say thirdly These Qualities must also be of such Efficacy that they may preserve that Degree fixt against all the Activity of an external Contrary even the most violent such as are Fire or Snow according to the Opinion which affirms the Wood to be an adaequate Cause of Immortality so that these Qualities of the Wood of Life being present Fire cannot act upon the Body nor produce further Degrees of Heat beyond those which are convenient for the Body For the contrary Degrees of Cold would be so preserved by the Quality of the Wood as a kind of Cause Efficient that they could not be diminished by the Fire And so it may be said of other Elemental Qualities It is manifestly proved Because unless the Qualities of the Wood had so great Efficacy they were not able to resist very violent external Agents But they might resist if they produced those fixt Degrees upon the Body connatural to it so that it might persist in Health § 8. But to what kind of Quality would these belong I answer They would be a kind of Habit For according to the Opinion which affirms that Elemental Qualities do not flow from the Soul but are produced of other occult Qualities superaded of a higher order which are called Virtual Qualities they would belong to Habit The Reason is because these Virtual Qualities are Powers seeing they are ordain'd only for Operation But the Qualities of the Wood do essentially suppose these Powers and do help them efficiently in the production of the Elemental ones Wherefore they are necessarily Habits as are the Habits of Sciences and some Supernatural Qualities as the Habit of Faith and Light of Glory which Divines commonly affirm do belong to Habit because they essentially suppose Power as Suarez a Vasquez b and others commonly hold But according to the Opinion that denies Powers to the Soul they are also to be accounted Habits and to concur with the Soul as Habits of Sciences and others And these Qualities will prove a kind of those which cure manifest Diseases of which we have spoken in another Book § 9. Both Conclusions are confirmed Because a living Body could no other way be made durable to Eternity nor for any Time but its Temperament would decline something from its Integrity unless it were preserved the foresaid way Therefore c. Nor doth it appear that the Qualities of the Wood would dispose the Body as a kind of Cause Formal whereby it would have been made free from all natural Causes of Death internal and external because a help by this kind of Cause would not have been sufficient that by its means an intrinsick Agent could resist the most violent Causes § 10. I say fourthly It is also convenient according to the same Opinion that the Tree of Life should make good other Qualities even Active ones which might concurr with the Faculties Animal Vital and Natural as a kind of Cause Efficient that they might perform very strong Actions when there should be a necessity It is proved as to the Animal Faculty because to avoid some Diseases of Composition and Solution of Unity as Dislocations and Wounds and to resist some external Causes which bring those Diseases an ordinary strength of Actions of the Animal Faculty is not sufficient even where there is the best Temperament Therefore it is necessary that this Faculty be helped by other Qualities which may concurr with it to render the Actions so strong that they may be sufficient to avoid all Natural Causes whatever especially those which might hurt by Local Motion § 11. And as to the Pulsatil Faculty there is the same Reason for it must perform a Motion against the Resistance of every external Cause whatever As to what concerns the Natural it is proved For it is necessary that the Attractive and Expulsive Faculty perform most
thing nourished 88. And this is proved 89 Why they that generated would not have died for want of Food 90 How the Harm of the six Non-natural things would have been prevented by the Fruit of Life 91 It is proved that such a Resistive Quality was possible to be made good by the Tree as would have been able to have kept the Body from being broken by the most violent Motion 92 How the Elemental Qualities produced by the Wood of Life would have resisted 99 The Resâ—â—tent Quality made good by the Wood sufficiâ—ntly resisted passively or formally 100 How iâ— did this ibid. Whâ—â—hâ—r the Qualities of the Tree of Life diffus'd â—â—rough the Air gave length of Life to thâ— first Men in the Neighbouring Regiâ—â— 107 〈…〉 the Earthâ—â— Paradise excelled all others the whole World over in Wholesomeness Sweetness of Taste and Smell and in Pleasantness to the Eye p. 103 The Qualities of these Trees were the Cause of the very long Life of the first Men. 102 The End Books Printed and sold by Thomas Flesher at the Angel and Crown in St. Paul's Church-yard THE Anatomy of Humane Bodies Epitomized Wherein all the Parts of Man's Body with their Actions and Uses are succinctly described according â—o the newest Doctrine of the most accurate and learned Modern Anatomists By a Fellow of the College of Physicians London With the Approbation of the President and Censors of the said College The Anatomy of an Horse Containing an exact and full Description of the frame situation and connexion of all his Parts with their Actions and Uses exprest in forty nine Copper Plates To which is added an Appendix Containing two Discourses the one of the Generation of Animals and the other of the Motion of the Chyle and the Circulation of the Blood By Andrew Snape Junior Farier to his Majesty The Non-conformists Champion his Challenge accepted or an Answer to Mr. Baxter's Petition for Peace written long since but now first published upon his repeated Provocations and importune Clamours that it was never answered Whereunto is prefixed an Epistle to Mr. Baxter with some Remarks upon his Holy Commonwealth upon his Sermon to the House of Commons upon his Non-conformists Plea for Peace and upon his Answer to Doctor Stillingfleet By Ri. Hook D. D. Vicar of Halyfax The Loyalty of Popish Principles examined in Answer to a late Book Entituled Stafford's Memoires with some Considerations in this present Juncture offered to Protestant Dissenters By Rob. Hancock Fellow of Clare-Hall in Cambrige and Rector of Northill in Bedford-shire A Sermon Preached at Guild-Hall before the Lord Mayor and Court of Aldermen by Richard Hancock A Sermon Preached in the Cathedral Church at the Triennial Visitation of the Lord Bishop of Sarum By Samuel Fyler A. M. Rector of Stockton in the County of Wilts There is now in the Press a Book Entituled A Guide to the Practical Physician shewing from the most Approved Authors both Antient and Modern the truest and safest way of curing all Diseases internal and external whether by Medicine Surgery or Dyet lately published in Latin by Theophil Bonetus M. D. And now rendred into English with the substraction of some things of less Moment a more exact Relation of several others and an Addition of many considerable Cases Rules and means of Cure that were omitted by the aforesaid Author a work very necessary and useful for all Practitioners in Physick To which is added an Appendix concerning the Office of a Physician by the same Author An exact Description of all the Birds hitherto known the Descriptions illustrated by most elegant Figures nearly resembling the Live Birds engraven on 78 Copper Plates with three considerable Discourses viz. 1. Of the Art of Fowling 2. The ordering of Singing Birds and 3. Of Falconry By Francis Willougâ—by Esquire Foâ— Glossographia or A dictionary interpreting the hard Words of whatsoever Language now used in our refined English Tongue with Etymologies Definitions and Historical Observations on the same Also the Terms of Divinity Law Physick Musick Mathematicks War Heraldry and other Arts and Sciences explicated The Fifth Edition with many Additions By T. Blount of the Inner-Temple Esq The Policy of Rome or the true Sentiments of the Court and Cardinals there concerning Religion and the Gospel as they are delivered by Cardinal Palavicini in his History of the Council of Trâ—nt Englished out of French With a Preface By Gil. Bâ—rnet D. D. Vade Mecum or A Companion for a Chirurgion fitted for Sea or Land Peace or War shewing the Use of his Instruments and Virtues of Mâ—dicinâ—s simple and compound most in use and how to make them up after the best Method with the manner of making Râ—ports to a Magistrate or Coroner's Inquest A Treatise of Bleeding at the Nose with Directions for Bleeding Purging Vomiting c. By Tho. Brugis Doctor in Physick The seventh Edition amended and augmented With an Institution of Physick and Seven new Treaâ—ises viz. Of Tumours Wounds Ulcers Fractures Dislocations Lues Venerea Anatomy By Ellis Prat M. L.
to the Rarity § 22. You will object secondly The Faculty Pulsatil and Generative of Spirits would have been idle Because we suppose the necessary Spirits once generated would have lasted for ever And in like manner the Natural Faculties would have been idle seeing we suppose Nutrition would be no further necessary when the Body had arrived at full Perfection Therefore those Qualities would not be necessary which might concur with such Faculties according to the Opinion which affirms it had been sufficient to have eaten the Fruit only once I say they were necessary for the Reduction of a Child's Body and an Old Man's or one any other way decayed or imperfect to the most perfect Constitution and therefore they were to be added But after the Perfection of the Body they were not necessary but would have continued as other things would which also were not further necessary as the common Workhouses of Aliment and Excrements and the Faculty expulsive of them and other things § 23. You will object thirdly To Duration of Life there is no need that the Animal Faculty be any stronger than what sufficeth to perform Respiration as Galen d holdeth Therefore to this at least there should no helping Quality be added which might concur with it It is answered If there were a preternatural Affection before the eating of the Wood which ought to be expelled by the Motion of the Animal Faculty as by Coughing or whereto the Animal Faculty ought to concur with the Natural as Pissing Strength must necessarily be added to the Faculty that by the said Qualities it might perform a stronger Motion And in like manner as before we have already said in the third Conclusion Strength of the Animal Faculty was necessary for the Motive that it might more readily resist external Causes But as for the Discerning Powers which belong to the Animal Faculty seeing they conduce little to Duration and would sufficiently operate with the best Temperament Composition and Unity of Parts it seems more probable that other Qualities are not necessary which should be produced by the Wood. § 24. You will object fourthly We said in the fourth Conclusion that by the Tree a Virtue was made good concurring with the Animal Faculty to the avoiding those Causes which by local Motion might divide Continuity Therefore the resistive Quality is superfluous The Consequence is denied because that Virtue concurring with the Faculties is necessary for their better being to the end namely that Man might more perfectly be defended from the most violent Causes § 25. In Summ therefore The Qualities of the Tree of Life might be distributed into four Classes for some produced Elemental Qualities others Alexipharmack Qualities others concurred actively with the Faculties of the Body to Connatural Actions and others were Resistive And these last if a Quality actively resisting be not admitted would belong to Patible Quality The first would belong to Habit for if they were Natural Powers they might produce their Effects where and when they were not necessary and not according to the Exigence of the Body And those which concur with the Faculties in their Actions belong to Habit the first Species of Quality Seeing they necessarily and essentially suppose Powers to their Operation and are Qualities of difficult Expulsion which two things are required to Habit according to common Opinion But of the Alexipharmack those which resist Poysons as a kind of Cause Formal belong rather to Patible Quality What as a Cause Efficient if they concur with the Motive Power or with another rather belong to Habit for the last said Reason And they will belong to the same Species whatever should concur with another Active Power But we must take notice of the Resistive Qualities if any there be actively resisting Division of Parts that these if they concur by themselves only are Powers if with the Natural Powers producing Union they are Habits § 26. But Whether were all the foresaid Qualities actively concurring with the Powers more noble than the Powers themselves It seems to be more probably affirmed that they were more noble as to the manner of Operation Because they elevate the Powers a Supra-ordinary Way although within the Bounds of Nature to more noble Actions and at least more intense stronger and quicker than is consistent with their Nature as it operates ordinarily So that the said Actions may especially be attributed to the Tree of Life as to what concerneth this Manner of Operation You will object The Habits also of Powers acquired by Acts do render the Actions more intense stronger and quicker And yet they are not more noble than the Powers Therefore c. The Consequence is denied and there is a disparity of Reason for the Actions of Habits are such that they are attributed especially to the Powers But the Actions of the Powers wherewith the Qualities of the Wood of Life concur are so strong intense and quick and are so efficaciously performed by the Qualities that they may rather be attributed to them than to the Powers and the Powers are more the Instruments of these Qualities in respect of their Actions than the principal Causes § 27. But some one may enquire Whether all Men would have been of the same Temperament I say according to our Opinion that affirms the Wood of Life would have been sufficient for eternal Life and that to this there would have been necessary Supra-elementary Qualities made good by the Wood which would have actively produced Elemental ones in a certain fixt Degree we must consequently say That all Men would have been of the same Temperament after Eating of the Wood. It is effectually proved for the Cause of the Elemental Qualities in all Men would have been of the same Reason and Proportion to wit the more noble Qualities productive of the Elemental in the same proportionate and fixt Degree Therefore the same Temperament in Specie would have been in all Men when they had come to Perfection and that most perfect From whence also it follows that all Men eating the Fruit would have had equal Strength equal Actions of the Senses as well internal as external an equal Strength of Understanding with dependency upon Phantasms For the disposition of the Phantasy would also have been equal When nevertheless it is agreed that some would have been wiser and iuster than others as Thomas e observes Because they would have acted by Free Will whence some would have more applyed their Mind to learn this or that Whereupon it would have followed that some would have been better Proficients in Knowledge others in Justice c. § 28. But you may deservedly enquire Why in Reduction of an Old Man to Youth or of a Sick Man to Health or of an intemperate Body to a temperate there would not have been Disease or Pain seeing sudden Mutations even terminated to a better State do cause this I answer first That a quick Mutation to a natural or better state brings not Pain
Qualities of the Tree were so strong that they could dispose any Matter although it were not Alimentous and breed Blood of it and Substance for the thing nourished Wherefore of Earth Water and the Ambient Air or of any other circumadjacent thing whatever it were they were able to make Nourishment § 19. Which may be effectually proved by the Example of that Maid of twelve years old lying sick of a Diabetes who turned the Ambient Air drawn in by Respiration and by the Pores into Water or Serum as was the certain Opinion of the Physicians then present For she made thirty six pounds of Water every day but did not take above seven pounds in Meat and Drink and seeing this lasted threescore days it appears that in that Time she made one thousand seven hundred and forty Pounds of Water above the Weight of her Meat and Drink which was much more than the Weight of the Maid if she had even been all dissolved into Urine as Cardan b affirms For the Maid weighed not above one hundred and fifty Pounds Wherefore of necessity the inspired or circumfused Air must have been turned into Urine What wonder therefore if the strong Faculties of the Wood helping and elevating the Natural Powers of the Body were able sufficiently to dispose any indisposed Matter and to turn it into the Substance of the thing nourished § 20. And it is confirmed Because for any Matter to be fit to nourish it sufficeth that Alimental Qualities be found therein and that it want those which may hurt But the Vertues of the Wood which we suppose most efficacious and most agreeable to Nature were able to introduce these Qualities into any Matter that occurr'd Therefore the Body of Man arm'd with the Qualities of the Wood might be nourished by any occuring Matter whatever § 21. You will object thirdly If Men in Innocence or after the Fall had eaten the Fruit of Life yet they would have generated by Abscision of Seed But Matter is necessary for generation of the Seed to be abscinded and consequently Meat Drink and Air Therefore if they had used Venery and notwithstanding had eaten nothing without doubt they had dyed I grant the Major and the Minor I deny the Consequence Because for them who gave themselves to Generation and used Venery even for those that were of the best Constitution of Body the use of Food was necessary towards the Generation of Seed But though they used Venery they would not be sick for want of Food because the strong Retentive Faculty of the Body would not suffer the Seed necessary for the Body to be expelled nor therefore would Nature at that Time send Blood or other necessary Matter to the Seminary Vessels Wherefore through want of Food and consequently of Seed they might be rendred Barren but dye they could not § 22. You will object fourthly Therefore at least through defect or immoderate Use of the other non-natural things which are necessary for the preservation of Life Diseases would happen nor could Man be defended by the Qualities of the Wood of Life And these things are Sleep and Waking Motion and Rest and the Accidents of the Mind as Anger Sorrow Joy and the like I deny the Sequel Because these non-natural things do so far preserve or destroy Health as they preserve or change Natural things for it is by Accident that they alter the Temper of the Body or change its Composition But since we suppose the Qualities of the Wood of Life do keep the Temper of the Body in a fixt Proportion it cannot be preternaturally changed by these Causes Whereas also we suppose the Faculties of the Body would be helped by the Qualities of the Wood after such a manner as we have said they would most easily prevent the Harms of the Excesses or Defects of the said non-natural things as will easily appear to him that throughly considers the Use of each non-natural thing § 23. It is to be observed fourthly The Wood of Life defends the Body from Plague Malignant Fevers and contagious occult Diseases by those Alexipharmack Qualities whereof we have treated before For the Body is hurt by the Poysonous Qualities of these things Therefore it is well defended by other contrary Alexipharmack Qualities afforded by the Tree of Life § 24. It is to be observed fifthly A Natural Quality which we called Resistive was possible which was able to defend the Body that it could not be broken or divided by any Impulse or Blow even the most violent It is proved effectually first Because as the Hardness of a Stone resists Division so also there might be a Quality imparted by the Wood which was able to resist Division It is proved secondly For in things Natural there be Qualities which indispose a Moveable Body that it cannot be moved by a Cause able to produce Motion For it is evident from Experience that Iron is so indisposed by some Qualities that it cannot be moved by Virtue of the Magnet That Fishes swimming over the Torpedo enclosed in the Mud or Sand for the purpose when they come to the place whereto the Virtue of the Torpedo is extended can stir no farther by which Art She catches and eats them as Aristotle relates c. In like manner the Fishers Arm is deprived of Motion when the Quality of the Torpedo reaches it The Quality of Opium and other Stupefying Medicines doth so dispose the Humors that they cannot move further during the Quality of the Opium Wherefore Opium given stops violent Fluxes of Blood and other Humors The Quality of the Blood-Stone doth also stop the Motion of the Blood § 25. And what is more wonderful a Remora coming near stops the swiftest Motion of a Ship under full Sail as is the common Tradition of the fore-quoted Authors and of many others Which although it may happen because the Remora draws the Ship a contrary way as it fell out in that Fish whereof we made mention before because it had fixt its Horn most firmly in the Ship Yet the Remora may do it a more easie way namely by impressing such a Quality on the Ship that it being present the Force of the Wind bearing upon the Ship cannot produce Motion by reason there is an Indisposition which is as an Agent that it cannot act Wherefore a Power drawing the contrary way or otherwise resisting is not necessary for hindring the Ship to be moved but this Quality may most easily hinder its Motion § 26. It is proved from the like For if Amber be dulled by Moisture its Virtue cannot produce Motion in Straws If the Virtue of the Torpedo reach the Fishes swimming over her or the Fishers Arm their Motive Power cannot produce Motion If the Virtue of Opium come to the Humors they cannot be expelled or any way moved by the Faculties Therefore so it will happen in like manner in the Virtue of the Remora impressed on the Ship that it being present the force of the Wind
resists Division or Opacity the Light so this Quality would resist dividing things Secondly because it would resist the dividing Impulse and other Motive Virtues in the Nature of an indisposition on the part of the Agent so that they could not produce Motion as we have proved by Example of other Qualities hindring Production of Local Motion that should be produced by some Motive Qualities § 35. Moreover it is proved before that those who eat of the Wood of Life were able to resist actively also beyond this abovesaid Manner any extrinsick Causes making an Impulse by Qualities actively concurring with the Animal Motive Power by reason whereof they were able to produce stronger nay the strongest Motions according to what we have said before a Suar. 2. Tom. Metaph. disp 43. sect 1. num 14. b Cardan de variet lib. 8. cap. 44. c Aristot. 6. de hist. animal cap. 10. 9. de hist. cap. 37. d Suar. tom 2. metaph disp 43. sect 1. nu 8. e Suar. num 10. f Suar. num 12. sequentibus DOUBT VIII Whether the Cause of the very long Life of the first Men were some other Trees of Paradise or the Tree of Life § 1. PAssing by various Opinions about the long Life of the first Men I declare I am of Opinion that the Cause of the very long Life which these first Men injoyed should be ascribed to the Qualities of other wholesome Trees growing in Paradise which were either in Fruits to be eaten or transfused to the ambient Air whether it were done by Vapors which exhaled from the said Trees or by continual Alteration or both ways and then they were communicated by Food and Air to the Bodies of our first Parents and from them again in Seed and Blood to their Children All which things I endeavour to prove § 2. And in the first place that there are in Nature Trees and other Plants very Salutiferous and which by occult Qualities both cure and prevent many as well manifest as occult Diseases is a thing most certain § 3. But that such Trees and Plants ought not to be wanting in Paradise seems a thing most manifest For since the Sacred Text declareth there was every Tree that is pleasant to the Sight and good for Food the Consequent seems infallible that the most wholesome was there also especially seeing those very Trees which are good for Food and pleasant to the Sight are likewise most wholesome And we must consequently suppose that the wholesome Qualities of these Trees excelled all other in the whole World beâ—ides even as in Sweetness of Tast Smell and Sight and in goodness of Nourishment it was convenient they should surpass all other Trees § 4. It follows therefore that the Fruits which our first Parents eat were endued with such like Qualities And that the Air which they inspired was likewise replenished with wholesome Qualities And that the very same Qualities remained in the Body of our Parents themselves for the Medicamentous Qualities of things that are eaten remain in the Bodies of Animals as the Virtue of Hellebore in the Body of a Quail § 5. Seeing therefore such Fruits and the inspired Air were efficacious in producing those Virtues it is consequent that the Virtues themselves must needs be produced in the Bodies of our first Parents and must from thence be communicated in Seed to their Children and Children's Children Wherefore of necessity they must strengthen the Faculties of the living Body and concur with them to perform most perfect Actions as Alexipharmacks and Amulets Whence long lasting Health and Life must necessarily follow § 6. All these things are confirmed from the like For we daily experience that grievous Diseases are contracted from bad Food and from bad Air infected with the rank Vapours of unwholesome Plants or of neighbouring Lakes or of nasty Places We experience Diseases hereditary from Fathers to Children and Children's Children which is frequently observed in the French Disease Gout and Falling Sickness and in many others What wonder therefore on the contrary if from wholesome Food and from very wholesome Air most wholesome Qualities be contracted which propagated to Children and Children's Children may become Causes of most perfect Health and Long Life § 7. Besides the Vicinity of the Place to Paradise might contribute to Diuturnity of Life For their Habitation when driven out would not be far distant Wherefore as the Winds blowing from a wholesome or unwholesome Place render an Habitation wholesome or unwholesome So those blowing from Paradise must necessarily with the same Qualities make the neighbouring Country's exceeding wholesome § 8. For Corroboration whereof there comes very opportunely the History of that Indian most famous among our Portugueze who lived above three hundred and thirty five years as do testifie Patres Conimbricenses a our Iohannes de Barros who may rather be stiled the Lusitanian Livie b and our Didacus de Couto a famous Portugal Historian c. Several of our Portugueze at their Return from the East-Indies assured me they saw him alive Nunius à Cunna when he govern'd India found him there and afterwards when Don Iohn de Castro presided Viceroy Anno Domini 1547. he was then alive And all the Kings of those Parts before they were subject to the Kingdom of Portugal and our Governours and Viceroys afterwards appointed an Allowance for the Maintenance of this wonderful Man § 9. His Teeth fell several times others e're long coming in their room His Beard when it was grown all white as his Age reflourished grew black again Some ascribe the Cause of this to certain Fruits which he found in Ganges and eat For at certain Times after Inundations rowing up and down Ganges in a Boat he sought these Fruits which as they affirm are brought with the Waters from Earthly Paradise from whence this River as is believed derives its Original § 10. But Whether did these Fruits fall from the Tree of Life It must without doubt be denied For if God cast out Adam lest he should eat thereof and commanded the Angel to keep the Way with great Vigilance how would he suffer them to glide down the Floud that others might eat them Again according to the Opinion which affirms that once eating of such Fruit would have been sufficient for eternal Life it becomes most certain that these Fruits were not of the Tree of Life since at length he is dead who eat of them Wherefore we must rather affirm they were very wholesom Fruits of some other Trees whose occult and wonderful Virtues concurring with the Powers of the Animal kept off mortiferous Causes and especially Diseases themselves the same way that Alexipharmacks and Amulets and other Medicines cure manifest Diseases by occult Virtues only these Fruits had much more efficacious Vertues by means whereof the Body of Animals persevered a very long time free from Diseases § 11. But against the abovesaid things some might say That those most Salutiferous Vertues before-mentioned were
diffused through the Air from the Tree of Life which did render not only Paradise but all the Neighbouring Country most wholesome And there is no need to have Recourse to the Virtues of other Fruits or Plants I answer That probably this might be said nor would it therefore follow that the Air was sufficient to impart eternity of Life because such Vertues diffused in the Air would either be of a different kind from those which rendred Life eternal or if they were of the same kind they had not Intenseness sufficient as those had which the Fruit eaten afforded § 12. Nevertheless I think it more probable they were the Fruits of other Trees First Because if the Tree of Life had those Virtues that were sufficient for Eternal Life it were superfluous to have others that made for the Prolongation of Life And then if we suppose they were the same that were able to render Life Eternal but more remiss it seems that in any Degree whatever they would have made it so For they were of such a Nature and Efficacy that in any Degree whatever they could easily overcome all other natural Agents even the most violent And thence it was we judged before that one Eating of our first Parents was sufficient that these Qualities might be diffused with the Seminal Virtue to their Children their Children's Children and at length to Universal Mankind But of these Opinions every Man may follow that which pleaseth him best a Conimb lib. 2. de Gen. cap. 10. quaest 1. art 3. ad fin b Johan de Barros Decad. 4. lib. 8. c. 9. ad initium c Didac de Couto lib. 1. Decade 5. c. 12. FINIS THE CONTENTS OF the Qualities of the Tree of Life pag. 1 Eight Doubts concerning the Qualities of this Tree ibid. That the Wood of Life was a true Tree and not Metaphorical 3 Whether the Vertue of the Tree of Life to perpetuate Life were Natural 4 The Affirmative part is approved 5 Whether the Vertue of this Tree were such as to keep a Man alive Time without end 6 The Affirmitive part is approved 8 Whether it were sufficient for Immortality to eat only once of the Fruit 16 The Qualities of the Fruit of Life would compensate all Repassion 23 When the Fruit would have produced Qualities to cause Eternity 26 The Fruit of Life would not always have been turned into the Substance of the Person nourished 27 When it would have rendred the Body altogether impatible 27 28 Whether after eating of the Wood there could have been Generation and Propagation of Children 28 Whether by eating of this Fruit a Man would have had the same Qualities in kind which we shall have afâ—er the Resurrection 29 What way the Qualities of the Fruit did defend the Child from Death before and after its Birth 30 It had been sufficient that Adam and Eve had once eaten to have made all their Posterity immortal 30. Even those that had committed actual Sin 31 Whether the Tree of Life were a Cause adequate to the escaping all occasions of Death 33 The Affirmative Part is approved 42 The Remora or Echeneïs stops a Ship 45 Echeneïdes are of divers kinds 46 50 A wonderful History of a Remora's shaking and stopping a Portugueze Ship 47 An easie way is shown how a Remora may without any trouble stop a Ship 94 What and how many were the Qualities of the Tree of Life whereby it caused length of Life and Immortality 51 The Tree of Life was Food and Physick 52 It might be called a Medicinal Aliment or an Alimental Medicine ibid. It would give to the Body so many and so efficacious Qualities as were sufficient to preserve and repair the Natural Constitution p. 53 This Fruit would give to the Body supra-elementary Qualities which were able to produce Elemental ones only in such a Degree as was agreeable to the Natural Temperament 54 These Qualities were of so great Efficacy that they would preserve that Dâ—grâ—e â—ixt against the Activity of any external Agent 55 These Qualities productive of the Elemental ones were a kind of Habit. 56 They are also a kind of those which cure manifest Diseases ibid. It was not sufficient that these Qualities should dispose as a kind of Cause Formal 57 The Tree of Life would also give Qualities which would concur with the Faculties as a kind of Cause Efficient to perform most perfect Actions ibid. Whether one only Quality flowing from the Fruit would suffice to concur with all the Faculties 59 There would have been a particular Quality for each Faculty ibid. The Fruit would defend the Body by these Qualities from Hunger Thirst and want of Air. 60 How this might be done p. 61 A Resistive Quality would have been given by this Fruit to prevent all Diseases in Vnion and Composition ibid. This Resistive Quality would not have been Active but relating to Patible Quality ibid. Whether this Quality belonged to Power or Habit. 67 This Fruit would have communicated Alexipharmack Qualities 62 It is probable that the Wood of Life communicated no Qualities to help the Discerning Powers 66 How the Moisture would have been defended by the Qualities of the Tree of Life that it could not be wasted by the Heat 63 The Qualities of the Tree are distributed into four Ranks 66 Whether the Qualities of this Tree concurring with the Powers were nobler than the Powers themselves 68 All Men that eat the Fruit would have had the same Temperament 69. Yet some would have been Wiser and Iuster than others 70 Why there should have been no Pain when in the Reduction there would a sudden change have been made by the Qualities of the Tree of Life ibid. Whether the Wood of Life had Alexipharmack Qualities 71 It had all Vertues which other Medicines have in healing except those which used without Art do Harm ibid. According to the Opinion which requires the Extraordinary Providence of God to the avoiding external Causes of Death the Tree had not given a Resistive Qualityâ— 72 Whether the Qualities of this Tree would have preserved Women from Pains in Travel ibid. What way they would have preserved Women from Pain 73 After what manner would the Resistance of Qualities defend that Man's Body who eat of the Tree of Life from all external Causes that could hurt it 76 External Causes of Death would not have been hindred by the Qualities of the Wood of Life from approaching the Body 79 Yet they would have been hindred from acting upon the Body ibid. How the Qualities of the Wood defended the Body from Agents producing Elemental Qualities 80 How these Degrees would be preserved fixt by the Qualities of the Wood 81 It is proved that they might be preserved naturally by the Qualities of the Wood p. 82 In what Staâ—e would Men have stood in need of Mâ—at Drink snd Respiration after eating of this Fruit 87 The Qualities of the Wood were able to convert any Matter into the Substance of the
perfect Actions although there be an impeding Cause The Digestive also if it have a help will operate more perfectly And it is confirmed because these Qualities are not only possible but some such like there are indeed efficiently concurring with the Powers to the Curing and Preventing manifest Diseases Therefore it is necessary that the Wood of Life should have them most efficacious § 12. You will object Therefore the Qualities productive of Elemental ones would have been superfluous which we spoke of in the last Conclusion The Sequel is denied for they also would have been necessary to preserve the Natural and most perfect Temperament of Body And although by this means the Body of Man might resist all morbose Causes acting by Alteration it might better and more readily resist together with these Qualities actively helping the Powers § 13. But whether would one only Quality flowing from the Fruit suffice to concurr with all the Faculties I answer negatively but every lowest Species of Faculty ought to have its particular Quality distinct in Specie It is manifestly proved Because every Faculty hath its particular and determinate Effect Therefore it wants a particular and determinate Concause which hath Virtue for such an Effect Secondly Because Powers are distinguished in Specie by their Acts and Objects Therefore those Qualities which participate with the Powers are the same was distinguished Thirdly because the Habit of one Power or an Effect determinate to a certain Species cannot concurr with another Power nor to another Species of Act Nor therefore in like manner can these Qualities which are as Habits in respect of the Powers § 14. Therefore for the Animal Faculty there would have been given one Quality for Motion and divers other for the Senses and for every one as well internal as external if discerning Powers may seem necessary either to long or eternal Life its own Quality would have been allotted For the Vital Faculty there would have been given one for the Motion of the Heart and Arteries another for Generation of Spirits whilst there was any necessity for Motion or Generation of Spirits For according to this Opinion which affirms that eternal Life was given by the Wood when the Body was reduced to the best Constitution all things would have been kept in the same Tenor so that neither any reparation of Spirits nor of Substance would have been further necessary § 15. Wherefore by the Qualities of the Tree of Life the Health of the Body would have been defended from Hunger Thirst and want of Air lest namely Man should perish for want of Meat Drink or Air which will more appear hereafter In like manner there would have been given a particular Quality by the Fruit for every Species of Natural Faculty that is for Attraction Retention Coction and Expulsion that to wit they might operate most perfectly while their operation was necessary And after the same manner there would have been another for Generation § 16. You will object The Fruit of this Tree was of one Species only Therefore it could not produce so many Species of Qualities The Consequence is denied Because the same Rheubarb performs divers Actions by Qualities different in Specie for it evacuates Choler strengthens the Liver opens Obstructions binds lax Parts produceth Heat causeth Driness And so we experience divers Virtues in many other Medicines § 17. I say fifthly Besides the said Qualities according to the same Opinion there was another necessary which should have been made good by the Tree of Life And that is a Resistive Faculty which might preserve the Union and due Composition of Parts namely their Figure Cavity Number and also their Magnitude It is evidently proved Because in defect thereof Man would become obnoxious to Diseases and Death which would follow from Division of Continuity and from vitiated Composition This Quality indeed would not have been Active but relating to Patible Quality as Hardness in a Stone For informing the Parts of the Body it would have rendred them incapable of any Division or Compression which could have been made by an external Cause Wherefore by reason of this Quality Man could not dye by a Precipice or a Blow And it is confirmed for as the Author of the Questions of the Old and New Testament saith c The Wood of Life was so to Man as an inexpugnable Wall Therefore it must necessarily make good this Resistive Quality as a Wall § 18. You will object If such a Quality were granted the Limbs could not be bended It is denied Because it was not hardness but preserving of Union Or rather Whether was there not a Quality actively preserving the Union of Parts It might probably be affirmed And it would have been so strong in Preservation of the Union of Parts by a certain Action intrinsically terminated upon the very Union that the Union could be dissolved by no finite natural Cause Yet much more probably I think there was no such active Quality seeing the Resisting informing one was sufficient as we said in the last Conclusion § 19. I say sixthly According to this Opinion the Tree of Life would have made good all Alexipharmack Qualities of every kind whereby the Body would have been made free from all that are Poysonous This Conclusion also is manifest For in defect of these Qualities Man might have perished seeing those that are implanted in the Body cannot sufficiently resist strong Poysons Nor can it be doubted that this Quality was possible seeing it is found naturally in almost innumerable Medicines Therefore no Wonder if it were granted to this Fruit naturally with so great Efficacy that it overcame all Poysonous ones § 20. You will object against what we have said Heat would necessarily act upon Moisture seeing it is a Natural Cause acting necessarily Therefore it would necessarily rarefy it turn it into Vapors and consume it Therefore Reparation and Nutrition was necessary Therefore Man would necessarily be obnoxious to Death by Hunger and it was needful for Man to eat the Wood again and again I deny the Antecedent Because the Moisture would have been preserved two ways First by the Occult Quality of the Wood which we spoke of producing Moisture in a proportionate fixt Degree Secondly by another Occult Quality of the Wood producing certain fixt Degrees of Cold that the Heat could produce none further § 21. You will urge Therefore the Heat would produce those Qualities at least which are produced of it by Resultancy in the Substance wherein it subsists that is Rarity and Levity if it be a Second Quality from which follows Resolution or Evaporation and consequently the Consumption of such Substance The Sequel is denied Because that Resultance also of Second Qualities would have been hindred by their contrary Qualities which would have been produced by other First Contraries for Example The Resultance of further Rarity would have been hindred by the Degrees of Cold for by them its contrary Density would have been preserved proportional