CHAP. I.

ANTHROPOLOGIE, or the History of Human Nature, is, in the Vulgar (yet just) impression, di­stinguished into two Volumes; The first entituled Psychologie, the nature of the Rationall Soule discoursed: the other Anatomie, the Fabrick or structure of the body of man revea­led in dissection. This we shall visit only in transcursu, and draw a tran­sitory Landschip of so much only, as may present the method of the Soules Oeconomy, and her manner of dispensing orders to each distinct organ of the body: of the former, we shall in a distracted rehersall, deliver our Collections.

The Soule (called Anima, by all the Friends of wisdome) is considered in a double sense (1.) as Principium & altera pars compositi, seu ut Forma corporis, the principall halfe of the composition, or the Forme of the body. (2.) as Efficiens operationum, the Efficient of all actions. Of the acception of the Soule in each of these respects, briefly; and first of the reasonable Soule as it is related to the body.

There is no one of the Philoso­phers, whose judgement is in health, denies the reasonable Soule to bee the Essentiall Forme of Man. But, since there is a double Forme (1.) one cal­led Forma informans, which being the beginning, and nobler part of the compound, constitutes its speci­fich Essence, and differenceth it from all other bodies. (2.) another, named Assistens, which doth not give to the thing [...], to be a spe­cifick Essence; but to a thing alrea­dy rich and perfect in its own na­ture, is superadded as Accessary or Ad­jutant, to the performance of some nobler actions then of its selfe it [Page 3]could enterprise: in this sence, is the Pilot said to be the Essence or soul of the ship, although he contribute not to the ship its [...], its being, but as an Accessarie or Auxiliary joyned with the ship, is the Author or cause of its course and navigation, which the ship of its owne single power cannot perform: here it wil be seaso­nable to enquire,An Anima ho­minis sit ejus forma infor­mans? an tan­tum assistens? An Anima rationa­lis sit forma hominis informans, altera­que ejus pars? an verò tantum assistens, quae homini jam perfecto & formam spe­cificam habenti adjungatur, & nobilioris in eo operationis alicujus, puta intelligen­tiae, causa sit? Whether the Rationall Soul be the Form informing & one chief part of man; or only assistant, which to a man already complete in his own distinct essence, is adjoy­ned, and is the cause of some nobler operation (viz.) intelligence in him?

The Arabian Averrhoes would be­tray our reason to an absurdity, by his assertion, Formam hominis esse co­gitativam, &c. that the Essence of man is cogitative (a narrow terme, he is pleased to assigne it) and abso­lutely [Page 4]distinct from the imagina­tion, and that by this, man did make a distinct species: but the Rationall Soule is onely the Assistant forme. To this error our faith stands no way affected. We shall declare for those that advise us; that the rationall Soule is the true Essence of man, and the one and nobler morty of him.

For,Argument 1. if the Reasonable Soul were not the Forma informans of man, he could owne the attribute of rationall, with no lesse absurdity, then a ship can be allowed to be intelligent, onely because it carries a Pilot that is so.

Againe,

That,Argument 2. whereby any thing does o­perate, is the Forme or Essence of that thing, to which we ascribe the ope­ration, for nothing operates but by its Forme; But to man, (Quatenùs man) we attribute reason or intellecti­on; Ergo, the rationall Soule is the Essentiall Forme of the body of man.

It satisfies not, to conversion, that the Heretiques to this truth urge, that the understanding Faculty is accumulated to man per Phantasmata; for these Phantasmes have no nearer [Page 5]a relation to the intellect, then co­lours to the sight: and as colours, nor the subject on which they de­pend, can bee capable of sight; so can neither the Phantasmes, nor their subject understand, but are in­deed understood: Wherefore we may conclude thus.

That,Argument 3. whereby one thing is in spe­cie distinguished from another, is its Essence; but man, by the ratio­nall Soule, is distinguished from all other living Creatures. Ergo, The rationall Soule is the Essence of Man.

To this one foot of Reason, wee could add the other of Authority, to make this opinion current: but ex­pansion, in contraction is a Paradoxo­logy.

The explication of this,An Anima ra­tionalis in om­nibus hominibus sit una? an verò in singulis peculiaris? ushers our reason to the solution of a second question, viz. An Anima rationalis in omnibus hominibus sit una numero; an verò in singulis peculiaris? whether there be but one numericall Soule in all mankind; or whether a di­stinct one in every individuall?

They that determine the reasona­ble Soule to bee but Forma assistens, [Page 6]dreame that it is not multiplied ac­cording to the number of men, but that there is but one single Soule in all the Species, which is the cause of intelligence in men. This is, è diame­tro, in opposition to truth, many waies. For, every Forma informans, (such as we have already acknow­ledged the ratiōal Soul to be) is mul­tiplyed, as the individualls are mul­tiplyed. (2.) If we allow but one Soul to all men, it will be consequēt that all men are but one man, for they would have but one and the same numericall Forme. (3.) The Operations, and intellections or second acts are multiplyed according to the number of individualls, for our in­telligence is distinct from the intel­ligence of another. Ergo, the Soule, which is the first act, is multiplyed: For the diversity of operations de­pends on the diversity of Formes: (4.) In one and the same intellect, would be at the same instant, contra­ry opinions; for one man harbours one opinion, a second another, a third a quite contrary to both. But we should supererogate to light a candle to the Sunne.

From this position, that the Rati­onall Soule is the true forme of man, a second Quere receives a hint to in­sinuate it selfe, viz. An eadem sit im­mortalis? An Anima sit immortalis? seu, an possit sine sui interitu à corpore separari? Whether this Soule be immortall, or whether it can bee divorced from the body, without the destruction of its Essence? For us Christians, it is the easie businesse of our Faith, grounded on the Magna Charta of our Religion, to attest that the Soule is immortall, and that the excellency of it, is filed among those grand maximes, on which, as hinges, Christianity is moved. But whether it be not an object too subtile and sublime, for reason, though clarified by the bright perspective of Philoso­phy, to discerne, is an argument yet full of perplexity and trouble.

First, let us with J.C. Scaliger, Scaliger Ex­ercit. 61. sect. 5. & Excercit. 307. sect. 20. Solus Deus ve­rè immortalis & incorruptibilis, quia solus ex se suum esse habet, atque à nullo dependit; Dei verò respectu oinnia creata mortalia & cor­ruptibilia sunt, quae à Creatoris nutu deponi possunt ab ea essentia, in qua constituta sunt. Non corrumpuntur tamen quaedam ut Angeli, & Anima rationalis, quia Creator non vult ea Corrumpi, & nihil contrarii ipsis, à quo corrumpuntur, condidit, nec eas ita materiae immersit, ut extra eam nec subsistere, nec operari possint. grant that God alone is truely immortall and incorruptible; and inferr, that there is [Page 8]one immortall, which is superior to to decay, or ruine, and being abso­lutely simple in its owne nature, re­ceives being from its selfe, and de­pends not on any second: and such is God only, and in respect of him all things may be said subject to change by Corruption. For although Angells and the rationall Soule, which are in a third sence, allowed immortall, be­cause they are never actually cor­rupted, consist of no contraries, and are absolutely single in their Essen­ces à subjecto: yet because they are not absolute, à Causa, have not their Esse from themselves, but derive it from another, by which they may be returned to Non-entities againe. For every dependant is lyable, at the arbitrary resolve of that, on which it doth depend, to be changed; and may at the pleasure of its principle, be deposed from that Essence, in which it was, by it, created.

But the reason why some created natures are not corrupted, is the will and decree of the Creator; who con­stituted them single and simple without the mixture of a contrary, [Page 9](from which they might derive corruptibility) nor so obliged them to matter, as that they cannot sub­sist, or operate without it. And that amongst natures of this order, the rational soul of man is to be listed; and that it may be severed from the body, without the ruine of its es­sence, is the task of the wiser and modern Philosopher to prove. vid. Marsil. Ficin. de immortalit. Animae. Lib. 5. Tolet. de Anim. Lib. 3. cap. 5. Quaest. 16. Fran. Picol. Lib. 3. de Hum. ment. Colleg. Conimbr. in Tract. de Anim. Separat. disput. 1. art. 3. &c. The state of all which businesse is briefly thus.

Every thing is known by its ef­fects, and every form reveals it selfe by its operations; wherefore since the actions of man are so Noble and Di­vine, that they cannot be attributed to a mortal substance, deeply plun­ged in matter; it may without ob­scurity be collected, that the ratio­nal soul, from which these tran­scendent and divine actions flow, is immortal and separable from matter.

For the intellect does abstract and [Page 10]devest things of that matter, judgeth of them without the conditions of matter, quantity, or figure, contem­plates them as unbodied and enlar­ged from the grosser bondage of their materials; is not (as the frailer sense) offended, either with the multitude, or vehemence of objects, but can comprehend things infinite in number, yet stil reserves room for more, & can multiply their num­ber to a higher finity, reflects on its self, and is familiar with, not only others, but its own nature, and un­derstands that it doth understand its own intelligence; can decree, and repeal, and resolve, and labour with an insatiable desire of knowledg, Eter­nity, Beatitude, (which since it is un­capable of satisfaction in this life, we have reason to believe, that there is reserved for it a future e­state, in which this appetite shal be sated) and can perform its actions without the instruments or organs of the body.

This of the Soul in her relation to the body.

The disquisition of its nature, as [Page 11]it is principium operationum, Anima immi­sta 1. ab. objecto. the effi­cient of all actions succeeds. To the description of it in this sence, the words of Aristotle, Lib. 3. de anima. Anima rationalis est [...] immista, ap­proach very near. But the soul must be granted simple, pure, immateri­al, and unmixt, in a double respect. (1.) ab objectis, that its essence might not participate with the essence of objects, but be indued only with­power to receive them. For, since the businesse of the soul is the com­prehension, and knowledg of objects; and this can beperformed only by reception; it is a necessary illation, that its essence must be simple, pure, and unmixt with the essence of ob­jects. For, nothing, without an af­front to reason, can be said to re­ceive that, which is its own already by essence: & intus existens prohibet alienum. And this immistion is com­mon to the rational soul with the senses also: For, they in like manner contain not their objects in them­selves, but have only a Capacity of re­ceiving them in: but here's the diffe­rence, the senses are free and un­mixt, [Page 12]only secundum quid, and from one single species of Ens (for example, the Sight is free only from Colours) for their businesse is not about a plurality of Entities; but the ratio­nal soul is absolutely free from es­sence of all other things, as, being by the institution of God, directed to the reception and admission of all crea­ted Natures.

Again,2. Immista ab Organo. the fational soul is by a peculiar manner [...], immista ab or­gano, nec cum eqpermista. Free, and in­organical, when it operats in acts intelligential, or voluntary, and per­forms its actions without the bodies assistance. For since to the perform­ing those actions which are done in and by the body, there is a peculiar, harmonious temper of qualities, (for every particular reception ex­pects a distinct, exact preparation, and disposition) and by conse­quence, an equally tempered Or­gan of the same constitution, requi­red; and since each distinct part of the human body, hath a proper and distinct temper: but the rational soul is neither (as it is in it selfe) [Page 13]obliged to any certain definite con­stitution, or composition of first qualities; nor affected by them: nor can there in the body be found any adaequate and proper Organ for it: we must confesse, that the soul in the dispatch of her businesse hath no dependance on the body, but is im­material, and inorganical.

From this third immission of the soul, we have a cleer prospect to­wards her operations. For since she in Agendo is not obliged to the body, and that the actions of the body communicate nothing with the actions of the mind: it results a fa­miliar truth, that the understanding and will, are powers inorganical, and do Agere of themselves; so that to understand and to will, are the proper actions of the mind; nor doth the mind understand by the body, or any in­strument of it, as by a Medium neces­sary.

Indeed she is beholding to the Imagination, for while she remaines immured in this darke Monastery, the body, shee never understands without the assistance of the Phan­tasie. [Page 14] (Aristot. Lib. 3. de Anima. cap. 7.) yet not as Organon, but as Ob­jectum. For it is necessary that intel­ligibles be conveyed to the reason by the sense. Wherefore, if any shall positively assert, that the actions of the minde are Organicall; and that the Rationall Soule doth make use of the subservient ministry of the Braine and Animal spirit, and senses, as her Corporeall instruments: We dare admit it, onely in the subsequent sence. That the Soule, while shee sojournes in the result of dust and ashes, doth not understand, without the operations of the Organs of the body praeceding her owne operati­ons: or that in her second and sub­ordinate actions she becomes instru­mentall,Hinc sagacissi­mus Romani Imperij reip. sto­icae, & sui ipsius [...] Mare. Ant. lib. 10. cap. 1. Exclamat, Ah! quando veniet illud tempus ô anima, cum be­na, simplex, u­nica, & nuda, corpore denique tibi circumjecto, magis conspicua eris, cum gustabis perfecti amoris affectum: plend eris, nullius indigens, nibil defiderans, neque animati, neque inanimati ad fruitiones velupta­tum, &c. l. 1. n. 10. Ex versione Merie. Casaubon. and uses the assistance of the Braine and Animall Spirits: but not in the least measure, when shee operates perse, and is undisturbedly imploy'd about her pure intelligence, and pure will: for then her sublimer conceptions and intellection tower [Page 15]in an immaterial Sphere, superior to that wherein the duller medi­ation of Organs confines her, and is her self the subject of her owne spe­culation, and intelligence and will. Which last act is by a new, yet convenient notion, called Volition Scaliger. Exercit. 307. sect. 3. & 9.

And although the understanding Faculty doth suffer depravation in diseases of the braine: yet that de­pends on no other reason, then that the subordinate, and subministring Faculties, which are Organicall and interessed in the Constitution of the braine, are injured.

Moreover, though the Human Soule be plentifully furnished with all the Attributes of the Vegetative and sensible Soule: yet she is enrich­ed with two other diviner Faculties, (whereby she transcends in excel­lence all other vegetable and sen­sitive creatures)1. Intellectus. the Intellect, whereby wee conceive and know; (2.) the will, 2. Voluntas. which inclines us to those things, which in the judge­ment of our reason are good. The sence of this dictated to Hermes Tris­megistus, [Page 16]this sentence; [...] &c. Homo brutis & mundo praestat rati­one & mente.

The difference of these two facul­tiesis manifest, for it is one thing to know, and another to desire the things known. Further, these two operate diversly; the fourmer, Patiendo, and by admission of the species, so that they may be intromitted to the mind; the latter Agendo, and by pro­secution, so that the mind may be by extramission, advanced towards the object. Again, the diverfity of their objects discerns the power of know­ing, from the power of Volition: for, we know things quatenus entia, but we desire them quatenus bona.

This, by strong inference makes good, that the intellect is not ran­ked with, yet hath a power spiritu­ally to admit and comprehend all other actual Entities.

Aristotle, possessed with an appre­hension, that in the mind of man, beside that which hath a power to be made, all things, viz. by intelli­gence, and supplies the place of mat­ter, [Page 17]there is also something else dis­charging the office of Form, which hath power to make all things, viz. actually intelligible: differenceth the intellect into (1) Active, and (2) Passive.

But to determine what this Intel­lectus Agens is, hath afflicted the braines of firmer heads then ours. Some (& those of the upper house of Philosophers) have voted it to be the Supreame wisdome, or some Dae­mon, or Superior intelligence auxi­liant to man. But these dreamers rove as wide off the sence of Aristotle, as of Truth. For his theame in Lib. de Anima is Intellectus Humanus: and in Lib. 3. de An. c. 5. he expressly calls the Active Intelligence, a certaine dif­ference in the Soule. (2.) Againe, this intellection, which streams from the Active intellect, is setled within the region of our selves, and under our own command, and is not trans­mitted immediately from God, or any other auxiliary intelligence (3.). Lastly, since God in the fabrick of our intellect, hath inriched it with a wealthy measure of illumination; [Page 18]we shall blaspheme the bounty and wisedome of our Creation, to com­pell him to bee immediately super­visor and assistant to it in all acti­ons. But the Active intellect is in the sence of Aristotle, Intellectus Agens. that difference of our informator, our Soule, which ad­vanceth things intelligible in potestate to the perfection of intelligibles in Actu. For as an effect Naturall owes its pro­duction to an Agent of the same ge­nus; and to Effects Artificiall is re­quired a distinct Art: so to the worke of the mind, which is the act of intelligence is required an Agent, not Heterogeneous, several and di­stinct from, but what is a part or certaine difference of the Soul.

And although this Intellectus A­gens be, by the severity of some judgments, proclaimed an exile from the borders of Philosophy: yet that it will become the justice of our reason to welcome it, is demon­strable from this truth. Whatsoever action is done, is performed in ali­quo, et abl aliquo, sedalio, in, and by some second that is different: Now universals are made, the intellect [Page 19]being Passive: Ergo, there must be some other active power to make universals. For since every patient requires a determinate Agent, and nothing in nature can deduce it self, è potestate in actum: and since our un­derstanding is constituted only in the power, or capacity to admit objects actually intelligible, and that by reception: it follows, that if we allow a Passive, we cannot de­ny an Active intellect; and if we re­move one, we lose both. Where­fore an intellectus agens is necessary for this reason, that it may make all things actually intelligible, and translate the object de ordine in ordi­nem, from the capacity to the act. For since every object or phantasm is material, and so under the oppo­site condition of the power intelli­gent, which is abstracted, and im­material, it cannot be comprehend­ed by the intellect, until it become abstracted, immaterial, and pro­portionate to the intellect; and this can never be done, but by a power abstracted, and an essence intelligent.

From this we may derive infor­mation, [Page 20]that the Office of the under­standing is Agere (i.e.) to advance from the Capacity to the act; and of objects intelligible in Potentia, to make them intelligible in actu.

This office of the understanding the Philosopher explains by that analogy or similitude, which it holds with Art, Nature, Habit, and Light. For it is as it were the eye of the minde, and is as neerly related to objects, as Light to Colours. It sur­veyes and illustrats the phantasmes or objects, naked and devested of those material conditions, which like clouds, benight their intelli­gibility, that they may be reinve­sted with the brighter nature of intelligibles; and thus like prepared Brides be presented to the embraces of the Passive intellect: just as co­lours transmit their image to the sight by the qualification and assi­stance of light.

But this illustration, illuminati­on, or qualification of the Phan­tasmes, is not done Formaliter, so that they retain the impression of any quality, nor objectivè only, but [Page 21] effectivé; because the active intellect as an external light, doth by the as­sociation of its own lustre, sublime the objects to the production of the image intelligible: Neither is the in ellectus agens required only pro sub­jecto, for a subject, but hath an other part to act, viz. in the Passive in­tellect, to produce the act of intelli­gence, by representing to it, the ob­ject in its intelligible species: and this it performes, when associated with the illumined object, it pro­duceth the image of the intelligi­ble to the passive intellect. Hence may we collect, (1.) on what, (2.) in what manner the Active intellect does operate; for it is required to the performance of both actions, as wel that it operats on the objects, as on the Passive intellect; but on each in a distince and several manner: for it is joyned to the phantasmes be­fore the act of intelligence; and in­deed, while they are yet remaining in the imagination, where illumi­nating them, it becomes their Form, whereby they are constituted the Objectum motivum of the Passive [Page 22]intellect: after joyned in commissi­on with these objects thus illumi­nated, it operats on the passive in­tellect, by producing in it the spe­cies intelligible; and by sequel, the intellection or act of understanding.

But this intellectus agens doth not understand, quà Agens, since it re­ceives not the images or notions in­telligible, although it produce them; neither is fited in the capacity of intelligence, but is the intellection in the Passive intellect, as in its sub­ject, wherefore this is called intelle­ctus Formaliter; the other only effe­ctivè, because it effects the intelli­gence.

The intellectus [...] Passive, is,Iutellectus patibilis. as it were the matter, or subject, on which the images intelligible are impressed. Hence it derives the de­nomination of Patient and Patible, for it is passive in the admission of the species, by the intervention, or mediation of the Phantasms. This is also called intellectus possibilis, et mens pote state; because it is endued with a capacity to be all things by intelligence. But to reveal the dark [Page 23]and mysterious sence of these words, the understanding passive hath a capacity to be made all things by intel­ligence, we must be illuminated by a beam of that refnlgent Constella­tion in the Firmament of Learning. ‘Jul. Caes. Scaliger Exercit. 307. Sect. 6. Principio (inquit) nego tibi illud â Philosopho dictum esse; intellectum nostrum esse omnia essentialiter, aut formaliter: Sed est omnia subjectivè, si­cut Materia prima: quae non fit Equi essentia suh equi forma, sed remanet id, quod erat substantia quaedam: ex qua & forma, fit hoc aliquid. Alia tamenratio est in intellectus informati­one. Ipse enìm non est potentia pu­ra, ut materia prima, quae reducatur ad hoc, ut actu sit hee aliquid per for­mam. Sed ipse forma nostra est substan­tialis, separabilis, incorruptibilis, ae­ternus, ex quo tanquam ex subjecto essentialiter perfecto, & specie, quam recipit fit intellectus informatus: non a­lias a seipso: nisi sicut Caesar edoctus, fit alius à seipso: propter receptas species accide ntales. Nonigitur fit intellectus simpliciter, nec fit ipsa species, sed sub specie.’

The reflex of all which is, that the intellect Passive, is not capable of being all things Essentially, but Subjectively.

As in this, which concernes the first difference of the understanding, we have exercised the patience: so we shall the mercy of Candor, and pre­sume forgivenesse if we adde: that the intellect Active and Passive are hot Essentially and Really, but onely in the reason distinct. For, two internall Formes cannot be united by new ac­cidents: and both to effect, and re­ceive an Action immanent (such as is the intellection) is required a principle single in Essence. Where­fore our sense is, that the Essence of the Active and Passive intellect, is one & the same: and that quoad Esse, there is but one intellect; which, in that it makes things intelligible, il­lustrates the Phantasmes, and in­trust's them to the custody of the Passive, is called the Agent: but in that it is the Subject Recipient of ab­stracted and immateriall objects, it deservedly ownes the name of Passive.

In this seamlesse Vesture, the Un­derstanding, the factious speculation of Aristotle, 2. Inellectus in would espie a second rent; and untwist it into an intellect (1. in Hahit, and (2.) in Act: 1. Habitu. 2. Actu. but Truth dictares, that these are onely the degrees of one, and the same in­tellect: and are not by any Law, but that arbitrary power of discourse, warranted for differences.

For, that is the intellect in Habit, which hath the object treasured up in the wealthy Magazine of the Phansy; and by one degree of per­fection transcends the intellect in possibility. For this is in the capacity to the first Act; but that for the se­cond, or, is prepared to admit the action of the Agent.

Concerning this Zabarell hath o­ther thoughts; and believes, that the mind of man is at first rude, fallow and unapt to the knowledge & compre­hension of intelligibles: but after, by the acts of intelligence multiplyed, it ac­quires so large an hability and aptitude to comprehension: that it can, without labour and difficulty, at its own pleasure, addresse it self to the [Page 26] imagination, and immediately un­derstand: and that the intellect en­riched with this faire Hability, is called the Intellect in Habit: but when the Passive intellect doth actually operate (i. e.) actually discern the object presented, it is called the Intellect in Act.

The last distinction of the intel­lect is into (1.) [...],3. Intellectus. 1. Speculations. 2. Practicus. Speculati­vum, & (2.) [...], Practicum. Which termes doe not constitute a duality of powers intellectuall, nor insinuate, either the differences or de­grees of the same intellect: but im­plicitly expresse both Faculties of the rationall Soul: by the Epithite Speculativum; the Understanding pro­perly so called; by practicum the Will. For when the intellect, in regard of its apprehension of a thing; and again, according to the affirmation or nega­tion of the true or false, cannnot be expressed by any more convenient name then Speculative: it followes, that this difference arose in respect of the third attribute of the intellect practicall, (viz.) the prosecution and aversion or flight, which are acts of the Will.

The Operation of the intellect (to which all the offices of these de­grees are destined) is Intellection. Intellectus ope­ratio. Which is not the same with the ima­mages intelligible, but really differs from them; and is more truly defi­ned (1.) by the reception and appre­hension, 1. Simplex. 2. Composita. (2.) by the judgement of the species intelligible. For the intellect exerciseth a double operation on the object; the first a simple or bare apprehension or Knowledge: the second (called Composition and Division) a compound apprehension or judgement, which consists in the assent or dissent. Henceis the intellect said to be double also (1.) simple, when it knows an object simple and incomplex. (2.) Compound, when it judgeth a proposition true, or false.

The objectof intellection, Ojectum intel­lectionis Ens. which both moves, and determines the under­standing, is Ens, accepted univer­sally, and as it comprehends both materiall and immateriall natures; yet allayed with some necessary quali­fications and conditions: and first Universality; 1. Ʋniversate. for that Ens may be [Page 28]received and discerned by the intel­lect,2. Intelligibile. it must be abstracted and sepa­rate from singulars: (2.) intelligi­bility, or sublimation from the faecu­lent condition of matter: (3.) verity. 3. Verum. This object, thus, by the Active intellect adaequated, condi­tionated, and proportioned to the mind, is called spicies intelligibilis, the image intelligible: as that which the courser sense receives, is called species sensibilis, the image sensible.

These intelligible Species are the Phantasms illumined,Phantasmata illuminata, quid. irradiated, illustrated (i.e.) extracted from the dreggs or conditions of matter, and by the Active impressed on the passive intellect; and by the rule of Consequence, are Accidents spirituall and indivisible. For not the substance, but the accidents, find admission to the sense. Scalig. Exercit. 303. Sect. 7. Wherefore onely accidents con­stitute the Species in the Under­standing. Among these are Locus, Tempus, & unitas finita quantitatis; which being removed by the discre­tive power of the intellect, there will reside the substantiall universall [Page 29]Species: as when you see any dis­guised or armed, first you discerne the armes; when they are sublated, the man himself.

To relieve our assertion (that the things which are to become objects to the intellect, must be stript,Mens humana singularia cognoscit. and disroabed of matter and Conditions singular) from the ambush of a Con­tradiction; it will be opportune to resolve; after what manner the un­derstanding can know singulars; or whether it be capable onely of Uni­versalls? Our determination is, that the mind of man doth also compre­hend singulars. For since all the subordinate cognoscent Faculties are so, by mutuall concatenation uni­ted, and as it were identified, that the end of one action is the begin­ing to another; and whatever is dis­cerned by an inferior, is also famili­ar to a superior Faculty: but the sense and imagination comprehend singulars: wherefore, by necessary inference, the mind knowes singu­lars also. And from this knowledge, is man enabled to compare and ballance an Ʋniversall with a singu­lar; [Page 30]and the mind formes singular propositions, that from them, it may collect Universalls: and so often corrects the senses judgement of singulars, as they, by reason of their disaffection or depraved disposition to the objects, are guilty of delusion & aberration. But this cognition of fingulars is wrought by Accidents; for from proper singular accidents, we extract the notion proper to sin­gulars; as in like manner, from the notions proper to the species, wee pick out the Phantasme proper to the species.

Intellection, Intellectio. or the Act of under­standing is vulgarly disunioned into (1.) Rectam, 1. Recta. 2. Reflexa. direct or simple. (2.) Reflexam, reflex, or ingeminated. Our intellection is direct, when at the first limple apprehension, the Species arrests and wholy possesses the intellect, so that it desists from any further prosecution, or disquisi­tion: as when it is barely imployed in the first conception of a man, Ox, or Horse, &c. Reflex. doubled, or re­ciprocated, when the minde reflects on the knowledge of its selfe, and [Page 31]doth understand its owne intellecti­on, and discernes it selfe to be an in­tellect; that is an Essence pure and immateriall, a bright nature, irradi­ated by the reflexive glory of the E­ternall Wisedome.

Here our Aversion to obscurity may excuse a short digression,Abstractio quid? if we insert, that, by Abstraction we intend, a separation of singling (in the un­derstanding) out of one thiug from all others. For in abstraction, not all things inherent in the subject are knowne, but onely that which is ab­stracted. V. G. to abstract Animal ab Equo, the living Creature from the Horse; is to consider onely the Ani­mality, the Equiety being altoge­ther incousidered and superseded.

Lastly, Voluntas the will, Voluntas. is the other power of the rationall Soul, where­by we prosecute or abhor, embrace, or reject the objects known by the Un­dersanding: Or, is the intellect expan­sed & diffused, to admit, or execute what it understands. This also by some, is termed Appetitus Rationalis, the reasonable appetite. For as the sensitive appetite followes the Knowledge [Page 32]of the Sense. So doth a proper and peculiar desire of fruition attend the knowledge of the mind; which, for distinction from the former, be­comes the appellation of the Will: and that the rationall doth absolutely differ from the sen­sitive appetite, is familiar from this,Videatur Aure­lij Prude ntij [...], seu de Compug [...]n tia Animae, li­ber. that they have too frequent Conflicts and Contentions betwixt them. This Antipathy or Duello be­twixt these two indigenae, the inge­nuous frailty of Saint Paul discovered to be radicated, beyond all possibility of reconcilement, un­till our Exaltation from the resi­dence of sensuality; therefore with [...], &c. Ejaculates his Vote for Emancipa­tion from the tyranny of Flesh. And were this Philosophy lectured to the Junior Pharisees of our Age, (though, would Charity dispence, wee may fear their incapacity of Fixation, but by ignition, or re­duction, but by distillation per de­scensum) it would deride their am­bition of singular and divine purity; and humble them to confession of [Page 33]their large sympathicall distemper from the Common wounds of Hu­manity. But we ask pardon for our Parenthesis.

The object,Ejus Objectum. Bonum & ma­lum. which provokes the will, is Bonum & Malum, Good and E­vill; so conceived by the under­standing and tendred to the will: hence it prosecutes good and abhors evill. The Actions of the will are (1.) Volition, (2.) Nolition; and these are double, (1.) Elicitae cho­sen or elected, which the will, by it selfe, and not by the inservient Faculties, doth select and execute: (2.) imperatae injunctive which the Will commands to bee done by the subordinate powers.

These subservient Faculties, which by the Law of Fate, are subjects to the Scepter of the Will, are (1.) the Locomotive, (2.) the Sensitive Appetite. For our motion and quies­cence succeed each other at the plea­sure and command of the Will: But that dominon, which the Will, before our Grandfathers apostasy from the rule of reason, extended over the sensuall Appetite, is contracted and [Page 32] [...] [Page 33] [...] [Page 34]diminished by the usurped in­croachment of Sensuality: and that harmonious concord, which at the primitive constitution, was main­tained betwixt both faculties, so confusedly infringed; that the re­volted sensitive Appetite, renounces all conformity to the sober adviso'es of the rationall Will: and may, with an easie Metaphor, assimilate Ovids, Fertur equis Auriga, nec audit Currus habenas: or that diviner distich of Hermanus. Hugo Lib. 2. de piis Votis.

But to a Lordship over the Vegetive Faculty, the Charter of the Will ex­tends not: for that workes positive­ly, and absolutely naturall, neither is our Nutrition, Accretion, or majo­ration, at the improvement or dis­pensation of the Will.

CHAP. II. Of the Traduction of the Human Soul.

THE second grand Remora's, which retard the Soul, in her voyage for the discovery of wisdom, and Charme her Compasse to a va­riation from the pacifick Sea of Truth, to the dangerous Torrent of Error; are (1.) servile Credulity (2.) Vainglorious Singularity. To the first, most have cowardly, or supinely, prostituted their habilities of dis­quisition; and have so firmly vowed implicite homage to the superstiti­ous Soveraignty of Antiquity, that, if but a Tradition be contradicted, it proves Criminall, and Reason and Experience (the two best Counsel­lors) are deposed as innovators. The other inveigles her disciples into the opposite extream: and would demolish the substantial buildings, on which the reverend hand of Au­thority hath recorded Truth, in deep ingravements: that on their ruines, the pageant superstructures of soli­tary [Page 36]dreams may find advancement. From this we may (we hope with­out Treason against the Majesty of justice) affirm our endeavours di­verted from the former, we despair not to relieve our Reader, who noe sooner, with but halfe an eye, glances on the inscription of this leafe; but presumes our discouse Erroneous, because inquisitive into the Antient and popular asser­tion, that the Human Soul is created by insusion.

If any shall here arrest us, for an incroachment on the sacred royalty of Theology; our plea is, that whatsoever of the Human Soules Originall is within the borders of reason, lyes in Common also to Philosophy: that our thoughts are so clear from design to propagate Haeresie, or oppose our Conceptions to any Fundametnall of Faith: that we humbly tender them as Positions most probable and con­sentaneous to Verity; but not ob­trude them as Magisteriall dictates.

Our first Article is; that the Hu­man soul is,1. Thesis. by the hereditary ver­tue of the divine benediction, Cres­cite [Page 37]& multiplicamini, propagated and traduced, by the see of Parents to their issue.

Our first Argument hopes sup­portment from that Axiome, Argument 1. Simile, Simi­le generat. Simile Simile generat, so appositely attested by Aristotle. Lib. de An. c. 4. T. 34: in these words: [...] &c. rehearsed thus: This operation, of all other, is most naturall to Animals, those, I mean, which are perfect, not de­fective or mutilated, and are not generated without seed; for every one to procreate his like, an Ani­mal, an Animal, a Plant, a Plant: That by this way, as far as they are able, they may enterprise perpetu­ity. For when the wise Creator constituted every thing, in its kind, perfect, but man, as his masterpiece and abridgement (in whom the idae­a's of all other created natures are collectively refulgent) most perfect and exact: he cannot justly owne the attribute of perfection, but must [Page 38]be enrolled amongst Aristotles [...], Mutilates, if he be destitute of power to procreate another man, perfect and altogether such as him­self. This hath prevailed upon most Naturalists & many Divines, to con­clude; That man does absolutely procreate man and the whole man, which could not be, if the procreator did not communicate the Soul to his issue, for since man consists of a body and a Soul, if the Soul be not communicative from the Genitors, man cannot propagate man.

This also is consentaneous, to the sence of sacred Scripture; For God (Gen. 1. verse 28.) distributed to man equally, with all other living crea­tures, his virtual benediction of crescite & multiplicamini: by the lineal inheritance of which, the whole man does propagate the whole man. And were it not a frustration of the Energy of the Almighties bles­sing, if our opinions concede the Soul deduceable, from any Extrinsec cause.

For whatsoever belongs to the essential integrity of human nature,Arg. 2. [Page 39]doth man propagate by generati­on; but not only the body, but the Soul also is essentiall to human in­tegrity. Ergo, the soul is also propa­gated by generation. Hence Dama­scen. Lib. de Orth. Fide, defines gene­ration to be ex concursu maris et fae­minae similis substantiae individui pro­creationem.

Neither is the Souls [...], or tran­scendent excellence to be derived from her Creation: For not quicquid crea­tur est immortale; but rather every created nature, if we regard its principal, is per se mortal: and the reason why some natures are mor­tal, others immortal, is not dedu­cible from the condition of their materials, but from the omnipotent, sic placuit, and voluntary decretal of the Creator; who created whatsoever, whensoever, and howsoever he pleased. And such is the human nature, as the eternal will of God resolved it, and firmly conserving the essence granted, is according to the institutiō of the same wil propagated. Argu. 2 [...].

Our other firmer Basis; on which our affirmation of the Souls extra­duction [Page 40]relies, is the propagation and hereditary transmission of sin together with the Soul, from our fist Grandfather Adam, to all poste­rity, and is erected by an argument, betraying to impossibility or absurdity, thus.

If the Soul be created by infusion, or infused by Creation; God either created the Soul evil and depraved, or infused a tincture of evil into it, after it was created: both which, while they allow God to be the im­mediate original of the Soul, inferre a dangerous impiety, and conclude him the Author of sin. Or secondly, the Soul being by her creation, perfect, white, and immaculate, doth contract her inquination, corruption, and blemishes from the body. But according to the Canon Law of Metaphysicks, no material can agere on an immaterial, by a natural act. True it is, by a general confession, that the customary inclinations of the mind, do more then frequently confesse their subjection to the in­fluence of the constitution of the body, but this is done actu morali, [Page 41]by inclination and disposition, not by impression of any real, Physical, miasme, or pollution: by the same way where­by the stars rule us, and God the starres.

2ly. Our Saviour, Mat. 15. V. 2. expresly declares, that from the Heart, as from a polluted fountain, do spring the streams that render man sullied and impure; and that which commeth out of the mouth defileth man, (i. e.) [...], the mind, and radical Concupiscence, are the common sources, from which all sin is derivative.

Or thirdly, we must compulsively concede, that sin is transmitted or descended from Adam, to us, by way of imitation, not propagation or pro­duction: which error of Pelagius is hissed out of the Schooles by the Arminians.

But Peter du Moulin conceives to himself an easie protection from the danger of these rocks, by affirming that God created the Soul morally, good and perfect, but (by super­vention of Adams [...] preci­pitous fall) destitute of supernatu­rall [Page 43]light; and therefore because the Soul is, by the natural swindge of Essential appetite, rapt on to good; but for want of the manuduction of divine light [...] is purblind, and insufficient to steer it selfe to the true supream good, viz. God; it violently pursues the creatures, viz. Bonum jucundum et utile: and thus by aberration from, and de­reliction of the principal and true good, doth become spiritually de­praved and tainted.

But this way of evasion is unsafe, upon a maturer sounding, and this resolve (without impeachment of the honour due to so much learn­ing) too narrow a tablet to pourtraict the nature of Original sin on; as if it could be nothing but barely the privation of supernatural light, by the dictates whereof, it might direct to, and fix on the summary good, where the Soul is purely passive: When Gen. Chap. 8. Verse 22. it is intituled, Figmentum Cordis, the contrivment or Poesie of the heart, evill, and totally corrupted from the Cradle; be­cause, like a Potter, it moulds, fa­shions, [Page 43]and actuates lusts, and con­cupiscence; as if in our soul were [...], a conformative power, whereby our hearts can fashion and proportion evil. Truly the cause procatarctica, or provocative, is from without; but [...], the na­tive, and preconceptive, is in the very Soul.

2ly. That universal determinati­on of Divines, that the Soul in su­pernaturalibus est deprivata, in naturalibus depravata: Whence therefore is this Cymmerian dimnes and obscurity of the understanding; even in the businesse of her own proper objects (viz) naturals and in­telligibles, to which is no way re­quired the assistance of divine light? when our ingenerated protogenitor A­dam (before his transgression, con­tracted a black cloud over his rea­son, and obnubilated its primitive clarity) was exactly read and ex­perienced in the natures of Ani­mals, and hence accommodated appella­ations to each distinct species.

3ly. Why in the Sacrament of Baptism doth the element of wa­ter [Page 44] Symbolize washing, clensing, and purging, unlesse in implicite relati­on to our uncleannesse, and the Mi­nera of our polluted Nature, the reaty, or guilt, though not the reality, whereof is absterged and expunged by Baptism? And were it not a Pa­rergie, we could urge the same of Circumcision.

4. Lastly, if we perpend the nature, and symptomes of the pri­mitive crime of Adam, we shall discover a tract or view of it deeply impressed in all his succession; so that thence we may sympathetically confesse it to be malum haereditarium, an evil radically and lineally de­scending to all posterity: a desire of knowledg, a palliation, and extenuation of the fact, a translation of the guilt on others, et quod nemini obtrudi potest; on God himselfe. All which are the Vestigia of the first sin, and evident­ly conclude in the phrase of the sacred Historiographer, Gen. Chap. 5. Ver. 3. that Adam begot sons in his like­nesse, after his own image: which image, all Divines conclude, to in­clude Original sin, and the penalty [Page 45]of eternal death, which he propaga­ted in his issue, in the room of that Majestick image of Divinity, received at his first inauguration to man­hood.

Our other position (in the opi­nion of which we are likely to end our daies) is,Thesis 2. Animam humanam initio Conceptionis statim adesse: that the human Soul is present in the very first moment of conception, assoon as the prolifick seminary Emissions of both sexes are mixed, by mutuall incorporation, prepared to Fermenta­tion, and conserved in the womb, when the operation conformative be­gins; and that there can be proper­ly assigned no other cause efficient, which should enterprise the confor­mation, but the rational Soul.

For wheresoever the proper ope­rations of the human Soul are, there must her presence be acknow­ledged also; but in the first con­ception her operations are visible. Ergo, she must then, and there be present also.

The operations of the Soul in the Conception, are (1.) the conformati­on [Page 46]of the membranous, scarfs that in­vade and enshroud the Embyro (2.) The Embryo it selfe. (3.) the augmen­tation of it, for a Meridian truth it is, that no sooner are the parts of the Infant delineated, and their ru­diments proportion'd, but they pro­gresse to majoration, or augmentation; but in the augmentation, the Soul is communicated to the acceding parts; wherefore it is necessary that those parts which accresce, or are aditional, should partake Ani­mation, in the very first augmentation. For how it grates the harmonious ears of reason, to allow the infant after birth, to be Majorated by the influence of another Soul, then that by which it was augmented in the womb.

That the Conformation begins with the Conception, we are solemnly invi­ted to concede, as well from the un­cessant and early activity of Nature, (in which idlenesse can be imagined with no lesse absurdity then Empti­nesse) as by the autopticall observati­on of Abortive Embrio's. Hippocrates Lib. de Natura Pueri, describes the Ge­niture, [Page 47]which his Faemal Harper, by obeying his Pagan prescript, on the sixth day, after Conception, danced to abortion, in these words, [...] &c. rehear­sed thus; as if one pil of the outward, shel of an Egge raw, in which the humour contained in the inward membrane is tralucent: very like this was that liquour, moreover red and round: but there were visi­ble white thin Fibres contain­ed in the membrane it selfe, on the outward part discoloured with blood like those that are bloodshot­ten, in the middle of which was discerned some slender thing, which I conceived to be the navil, and that by it, the Embryo did first transpire, and from this proceeded [Page 48]the membrane that totally invest­ted the Geniture. And lib. de Car­nibus, he positively delivers, that the conceived, hath on the seventh day all parts requisite to integrity, and that an abortion of this septe­ary age, put in clear water to a subtle inspector, exhibits all the rudi­ments of the organical parts.

Faelix Olater in quaest. medic. quaest. 1. Presents the septenary slips, which he hath frequently servey'd, thus. First, the Plastick, or confor­mative faculty obscurely ambuscadoed in the seed, issues forth & Marshals the nobler parts of the seed, which flowed from the three principal members of the Parents, into three bullous conglobations, or spherical appa­ritions, which are the rudiments of the Brain, Heart, and Liver; and rangeth the other adherent portions into Limbs, which attain perfecti­on, (viz. of delineation) the first week so that the Embryo then elapsed, ap­peareth an Orbicular, concreted, infor­mous masse, distinguished with these three globes.

The more exquisite inspection [Page 49]of Sennertus (that great Secretary to Nature) advanced his Scrutiny to to a nearer familiarity with this re­tired abstrusity of Generation: for in an Embryo, not many daies after Conception, effluxed, hee delighted his eyes with the full vision of these three Orbes, four other portions assign­ed for the arms and leggs, and two mi­nute black spots, or atomicall puncto's in the Surpeam Orbe, which he (and on good reason) conceived to bee the delineated rudiments of the eies.

This being thus, it results a serene and Calme Truth, that the Confor­mation or Organization of the infant begins in the very punctilio or first moment of Conception. And this whispered to Macrobius Lib. in somn: Scipion. Cap. 6. his assertion; that seed, which does not within seven hours after injection relaps, is to bee accounted animated and enlivened. And of our faith was Lod. Mercatus Lib. de Morb. Mulier. Cap. 6. for hee concludes thus; when the sperme of both sexes is admitted into the wombe, by the vigorous and im­pregnating warmth of the same [Page 50]cherished, regulated, and not with­in seven hours effused, we are to be­lieve that the woman hath perfectly conceived. For this reason Hippocr. lib. de Genitura instructs us, to compute the Conception, not from the se­venth day; but from the intromissi­on, and retention of the Geni­ture.

Neither are we destitute of the Soveraign hands of reverend Di­vines to erect this our opinion.1. Tertul. Lib: de Anima. For Tertullian conlcudes in ipso & ex ipso seri hominem; & vium esse a primordio semen & Gregory Nyssen:2. Gregor. Nyssen. Lib. de An. & resur­rectione. posterio­rem esse originem Animarum, ipsaque recentiores esse Corporum constitutione, nemosanamente praeditus in animum in­duxerit; cum manifestum sit, nihil ex inanimis vim in sese habeat movendi, item (que) crescendi, &c.

That there can be no other Effici­ent Cause properly assigned, which should attempt and finish the Con­formative Work, but the Rationall Soul is clear from this; that the Adversaries to this assertion break that statute, Entia non sunt temerè, & citra necessitatem multiplicanda, and [Page 51]incurre the praemunire of those, who on a mistake of Arist. Lib. 2. de Gen. Animal. C. 3. Hominem primò vivere anima Vegetante, hinc sentiente, tertiò Rationalem accipere, absurdly dream a Trinity of Souls in the Hu­man body.

Thus solid Reason, Experience made up with stubble, and multi­plied observations, and learned An­tiquity, Conspire in one firm trian­gular Basis to become our Asserti­on's supportment. On which to proceed to superstructure; though it might mount our speculation some degrees nearer Divinity, then any other pillar in the whole Thea­tre of sublunary knowledge: yet it would transgresse the rule of Con­traction, which forbids the impossi­ble society of Enlargement. Where­fore it is time we humbly resign it, to receive Ornament and perfection from the bounty of some more lear­ned hand.

And thus have we glanced on the Soul in a thinn, blew Lanskip, and through the obscurity of her Opera­tions. To gaze on the naked and [Page 52]lively glories of her entire Nature, such as it is when strugled from the Eclipse of Flesh, mortality is un­qualified; and we must suspend, un­till our estate of Glory. For Solomon, whose enlarged speculations soared in a Sphear, superior to that where­in our dull Conceptions flagg, could approach her radiant beauty onely by a faint reflexion, thus Wisdom cap. 7. ver. 25. She is the breath of the power of God, and a pure influence flowing from the Glory of the Almighty. ver. 26. She is the brightnesse of the everlasting light; the unspotted mirror of the power of God, and the image of his goodnesse. ver. 27. And being but one, she can do all things: and remaining in her self, she maketh all things new, &c.

Wherefore let us turn over leafe, to our easier Lesson, the Body.

CHAP. III. Of the Human Body and its Functions.

THE Human Body is, by the Eternall Architect, contrived and composed of Parts (1.) Similar or simple, which are so subdivisible,1. Similaris. that every minute, atomicall par­ticle is of the same substance with the whole: (2.) Dissimilar, Com­pound,2. Dissimilaris. Organicall, or instrumental, which may be resolved, or undone, into lesser compound parts substan­tially different; as the Hand may not bee divided into other hands, but into Bones, Muscles, Veines, &c. To the Similar and Dissimilar, is required Unity and Integrity: to the Similar, considered distinctly, is required a just harmonious Tem­per: to the Organicall is required decent Composition and comely Conformation; which according to the Variety of Actions, in each di­stinct member is various and seve­rall.

The Temperament,Temperamen­tum quid? Crasis or [Page 54]Constitution, is one moderrte, har­monious, actually simple quality, resulting from the intense degrees of the four first Elementary quali­ties, by mutuall Action and Passion in Commistion, refracted and allay­ed. And this is double, (1.) that which belongs to the Body. quatenùs simply mixed and Compound: (2.) that which pertaines to it, quatenùs Animate and living. For in death, this vanishes together with the life: but in the Carcase (untill its univer­sall resolution by putrefaction) the parts, a long time, Conserve the former.

Though this temper of living man, which results from the harmo­ny, and determinate Conspiracy of all parts, be Hot and Moist; and life subsist in the same materiall princi­ples: yet there is framed a great va­riety of parts: of which the most ex­quisit in Temper is the skin, es­pecially that of the Hand.

1. In the Classis of Hotter parts is first ranked the Heart, 2. the Liver, 3. Spleen, 4. Flesh of the Muscles, 5. Kidnies, 6. Lunges, 7. Veines, [Page 55]8. Arteries, 9. The softer oleaginous Fat or Grease, 10. The harder Fat or Tallow

2. The colder are, 1. the Bones, 2. Cartilages or Gristles, 3. Liga­ments, 4. Tendons, 5. Nerves, 6. Membranes, 7. Spinall Marrow, 8. Brain.

3. The moister are, 1. Fat, 2. Mar­row of the Bones, 3. Brain, 4. Spinal Marrow, 5. Testicles, 6. Duggs, 7. Lunges, 8. Spleen, 9. Kidneies, 10. musculous Flesh, 11. Tongue, 12. Heart, 13. Softer Nerves.

4. The dryer are, 1. Bones, 2. Liga­ments, 3. Tendons, 4. Membranes, 5. Arteries, 6. Veines, 7. harder Nerves.

This Temper, proper to the bo­dy Animate consists of the Cali­dity,Calidum inna­tum. (1) innate, or primitive, (2.) influxive or advenient. This Calidity ingenerate, subsists in the Callidum innatum. For by the Calidum innatum, we understand not a bare quality divorced from, but resident in its subject.Humidum radi­cale. This increated Heat consists of the implanted spirit, and primigenious Moisture; and is (ex­actly [Page 56]defined) the radicall moysture exquisitely perfusEd, dashed, or incorporated with the im­plantate Spirit,Spiritus insitus. and native warmth. For these three, viz. Heat, Spirit, and Originary Balsame, are by so subtile, and firm an Union, marri­ed; that they admit no possibility of divorce or Extraction. Which mysterious trine-unity, the amazed Philosopher. Lib. 2. de Gen. Animal. cap. 3. calls [...].

This Originary heat, dissemina­ted and diffused, principally in the spermatick parts, called by Arist. [...]: but chiefly radicate and seated in the heart (for the same reason by Galen surnamed [...], Focum Calidi innati: Is the grand instrument, whereby the Soul doth enterprise and perform all her actions corporeal, and is the Taper of life, which, while dren­ched with a wealthy revenue of primitive oyle, diffuseth a vigorous and orient lustre. In the second or consistent age, when there is no [Page 57]contributing unto, but a prodigal wast of, the unctious, pretious fuel, begins to wane, and yeelds but pale and sickly flames: in the last age, or natural marasm, for extream poverty, winks out, and an ever­lasting midnight succeeds.

The influent conserves, fosters,Calor influens. and invigorats the congenerate heat, by mediation of the spirits, which are most subtle, volatile bo­dies, materially the most refined, meteorized, exalted part of the blood, associated with the Calidum innatum, become the proxim and principal instrument in the execu­tion of all actions, and enable the faculties of the Soul to arrive at the second act.

That these spirits are the tie or obligation of the Faculties, and that the Faculties flow from the more into the lesse noble parts, by the coadjutancy of them, is a Do­ctrine popular, yet discordant to truth. For since the faculties are in­separable proprieties of the Soul; & she is diffusively equally resident in every part, we shall affront our [Page 58]reason, not to infer, that she is e­very where richly provided of her own efficacious faculties, and re­ceives them not at second hand, or by the indigent way of mutuati­on.

Great is the variety of opini­ons concerning these spirits,Spiritus numero tres, viz. for one sect substracts them to a num­berlesse unity, a second multiplies them to a superfluous plurality: a third (and most regular) computes a a trinity, to which opinion, as in neerest cognation to verity, we adhere. For though the originary material of them all be the same, viz. the purified and most sublimed part of the blood: yet they admit a divers impression, and distinct form, according to the diversity of parts, wherein they receive elabora­tion and spirituousnesse, and are comparated and destined to divers and distinct uses: and are only (1.) the Natural, (2.) Vitall, (3.) Ani­mal.

Concerning the existence of the natural Spirit,1. Naturalis many suspend their determination; and we, although [Page 59]we admit it into the number of spirits, must acknowledge no small graduall difference betwixt it and the two other, neither do we con­cede it charged with the same office, that the other bear. Generated it is in the liver, contained in the veines, and is a subtle spiritual bo­dy, produced from the [...] or rarefaction of the blood, and be­comes a subministred material to the Vital spirit.

Which all men concede to be ge­nerated in the left ventricle of the heart, from the Natural spirit,2. Vitalis. flowing into the right Ventricle of it, there attenuated and more ela­borate; and the aire attracted by inspiration, and dilatation of the Arteries. This spirit is not only in the heart, concurring with the innate heat of the same, the prin­cipal instrument of all its actions, but by the arteries diffused into the whole body, cherishes, excites, and impraegnates the congenerate heat in every part, whence it derives the appellation of Calidum influens. This also is the prime materiall of the Animal spirit.

The partiality of some,3. Animalis. to mag­nifie the prerogative, and enlarge the dominion of the Vital, would anihilate the Annimal spirit, but since there is assigned a peculiar royal organ, the Brain, to its pre­paration and elaboration, and it is inservient to those noble uses, which the Vital cannot enterprise (for a member, though hountifully perfused, and vivified by the vi­tal, yet destitute of the influx of the Animal spirits, suffers abolishment of sence and motion, as in the Apo­plexy, Palsey, and stupor we can­not but discover) we have reason to acknowledge not only its exi­stence, but soveraignty, and de­termine it to be the immediate in­strument of sense and motion, ge­nerated of the purer vital spirit, translated by the Carotides and neck arteries, first into the basis, then into the substance of the brain, and of the aire inspired by the No­strills.

To the organical parts is requi­red their peculiar singular constitu­tion,Partss Organice which is a fit composure and [Page 61]connexion of the homogeneous parts, into one form convenient to the performance of their proper actions. And to this composition conspire (1.) a definit number of the parts component, (2.) a just mag­nitude, (3.) a decent conformation which includes (1.) a comely Figure, or exact proportion (2.) the cavities and sluces, (3.) a superficies smooth or rough, according as the nature of the part requires (4.) the situati­on, (5.) the connexion with other parts.

Thus far our pen has ranged in the blunt declarement of generals; that is, of things common to all parts, and necessary to all actions in the body; our Clue of method will henceforward conduct us into sharper angles, and the precise, though brief, enumeration of the particular parts, by which, and in what manner, the particular fun­ctions discharge their duties.

CHAP. IV. Of Nutrition.

ANd since,Facultas Vege­tativa. by the Law of Na­ture, it is ordained Guardian paramont of our minority, and obtaines situation, as in the lowest region of our body: so also at a neerer distance to our knowledge, we should invert the method of Life, Anatomy, and Reason, not to assigne the Van of our succeeding lines, to the vegetative faculty

Under this are comprehended the subservient faculties (1.) Neu­tritive, (2.) Augmentative, (3.) Generative. And first concerning Nutrition and Augmentation. Since these mutations arise from the extraneous accession of Ali­ment, and that at first application, is heterogeneous and alien to our substance, that it may be elabora­ted, and subdued to a qualificati­on analogous, and an aptitude for assimilation, it must first suffer the impressions of many concoctions.

And this concoction is (1.) pri­vate,Conoctio. which is made in every sin­gular part. (2.) Publick, which is ordained for the common use of the whole body, and is chiefly per­formed in the stomack and spleen.

The first digestion therefore is made in the ventricle or stomack,Appetitus. which for this reason is endued with a twofold appetite, (1.) Natu­ral,1. Naturalis. whereby it is provoked to the acquisition of aliment,2. Animalis. sufficient for it selfe. (2. Animal, which ex­cites and stimulates it to the affe­ction and admission of provision, for the supportment of the whole body, and instauration of the threefold substance, which the un­cessant activity of our native chy­mistry devours.

For when man,Manducatio. to lenifie the sharp vellication, and silence the convulsive importunity of hunger, receives in food; the first prepara­tion or alteration of it is made in the mouth, for there it under­goes manducation, fraction, or contrition by the teeth, which for this reason (though they concur to [Page 64]the formation of speech also) are given to man, to the number (in most practical constitutions) of thirty two, in each jaw sixteen, some whereof are called incisores, Cutters,Dentes. others canini, dogs teeth, and the remnant Molares, grinders; the cutters or fore-teeth, are foure in each jaw, the Canine, two, the grinders ten: Moreover the meat is altered by the permistion of the salivous humidity contained in, and by the heat of the mouth; and being thus bruised and masticated, it is immediately by the auxiliary motion of the tongue, detruded by the then gaping throat, into the stomach:Deglutio. This thus prepared, the stomach by the ministerial Con­traction of oblique Fibers, wel­comes with close embracement and coarctation, and firmly retains, until by its concoctive faculty and proper heat,Chylificatio. it be transformed into a masse, or consistence, not much unlike the cream of a decoction of blanched barly, which is called the Chylus.

The Chylus thus exquisirely [Page 65]Crooked, is by the Pylorus Janitor, or inferior orifice of the stomach, discharged into the intestines or guts, and by their immutative acti­on, attaines one degree more of elaboration and fermentation. The intestins are double or rather of two sorts, (1.) Thin,Inteflina. which are three, viz. 1. Duodenum dodek adaktylon, or gut, of twelve fingers length, (though in the minorated & dwar­fish race of man in our sickly age, it be found far short of that measure) then Jejunum, or empty; thirdly, the Ileon, or circumgyrated gut. (2.) Crass or thick, which are three also; First the Caecum, or blind; Se­condly, the Colon, or Collick; Thirdly, the Rectum, or straight gut.

But since no meat,Excrementa primae Coction though the purest, can be all converted into aliment, but yeelds some dregs and excrementitious residence, al­together uselesse to the nourish­ment of the body: Choice nature like a subtle Chymist, in this first, as in both the other concoctions, extracts the benign and wholesome [Page 66]parts, but rejects the unprofitable and faeculent: viz. the thinner and lixivious by urine, the grosser and terren by stool.

The exclusion of the faeces is done,Exclusio Fae­cum alvi. partly by the intestines, in their superiour parts, contracting and coangustating themselves by the circular and transverse Fibres wherewith both their inward and outward coats are furnished; and partly by the mutual aid of the Muscles of the Abdomen, by which the belly is compressed.

The thinner aquosity, or tartare­ous lixivium,Vina materia. is not presently ex­cerned, but incorporated with the Chylus, becomes the vehicle to it, whereby thinned and diluted, it may with the more ease, and lesse danger of obstruction, permeate, or glide through the narrow veines of the mesentery and liver.

The first concoction thus ab­solved or finished,Cococtio. the Chylus is, by the vermicular exuction of the lacteous, or milky slender veines, which in infinite number are with open orifices inserted into the in­testines, [Page 67]attracted, predisposed to sanguification, and (per [...]) by distribution, convey'd to the Liver.

But that the milky liquor may arrive at the Liver,Lie nis Vsus. the more pure & defecated, in its journey thither, the Crass and faeculent part, toge­ther with the lixiviated serosity, is extracted by, and by the splenie branch, derived into the spleen, which converts it (that is, so much of it as the spleens Haematopoietick power can conquer, and the re­fractory matter submit unto) into blood for the maintenance of it self, and the other vulgar parts in the lower region. And thus the spleen doth not only drein and purifie, but is also enriched with the facul­ty of sanguification, and doth gene­rate blood, though courser and more fixible then that of the Liver: But the remainder which is wholy excrementitious and unconvertible, is secluded, partly into the Hoemor­rhoid veines, partly into the trunc of the Port vein, and partly by the splenetick arteries.

The Chylus, by the officiall se­lection [Page 68]of the spleen,Sanguificatio. thus clarified is delivered up to the Liver, and by the transubstantiating Haematopoi­esy thereof, perfectly metamorpho­sed into blood, which from thence by the ascendent, and descendent trunc of the hollow veine, and its capillary disseminations, is by universal distribution communica­ted to all parts of the body.

But as in every concoction,Bilis Flava. so in this of sanguification, there re­dound two invincible superfluities, (1.) Choler, or the fiery excrement, which is collected into thee [...] bilious receptacle, or gall, and (after a convenient intervall of time) from thence, through the cholerick chanell, excerned into the duodenum gut, becomes the bodies natural glyster, and by its acrimony, extimulates the bowels to the exclusion of ordure. (2.) The salt whey, or lixiviated serosi­tie, which is through the emulgent veines, sucked in by the Kidneys, in them percolated, and from them discharged through the Vreters, into the Urinary receptacle, or [Page 69]bladder, and then called Vrine.Serum. For the Urine is nothing else, but the Aquosity or serous Humidity of the Chyle,Ʋrina. impregnated or satisfied with the superabundant and indi­gestible salt of our diet. And this is familiar to vulgar disquisition, not onely from the affections and symp­tomes occasioned by it; but from the large quantity of salt drawn of Urine, when the aqueous humidity is Evaporated.

The blood,Sanguis. which for the generall sustenance thereof,1. Temperatus. is distributed in­to the whole body;2. Biliosus. although con­tained under,3, Melancholi­cus. and managed by one single form; yet disparted is Hete­rogeneous,4. Pituitosus. and the more benigne and temperate division of it is blood properly and distinctly so called; the igneous or hot and dry is called Choler; the Aqueous or cold and moist is called phlegme; the Terrene or cold and dry is call­ed Melancholy. And of all these, there is no part Excrementitious or unalimentary; but (while under the wholsome Government and So­veraign Lawes of Eucrasie) is [Page 70]wholy digestible and nutritive.

This Blood or Soveraign Nectar, being Circulated,Circulatis san­guinis. de qua vid. Epist. Wa­laei ad Thom. Bartholin. & Lib. doctissimi nostr: Anato­mici Guliel. Harveij Angli. a voyage or two, through the numerous, slender me­anders, and Capillary divarications of the Veines and Arteries, is wafted to each individuall part: according to the Crasis of each distinct part, admits a peculiar distinct impressi­on: and is at length transubstantiated and assimilated.

But since in this Elaboration,Humores Se­cundarij. the blood undergoes successive trans­formations; Philosophy conced's the Generation of four secundary Humors succeeding each other in existence: and that the blood by these four mutations doth gradu­ally ascend to Assimilation.1. Innominatus. The first of these Humors is called (assuredly the first Imponent had no very large nomenclature, since he was driven to assign it this name) Anonymos, Namelesse, the second is called Ros, 2. Ros. the Dew,3. Gluten. the third Gluten, or the viscid & glutinous, the fourth Cambi­um, 4. Cambium. because it exchanges its own na­ture for that of the part to which it is applyed.

And in this last, and most exqui­site Concoction also, there remaines a pleonasmus, or redundancy of excrements, the one whereof are those strigments and sordid adhae­sions to the skin:Strigmenta. the other is that watery serous matter, which is partly discussed, per, [...] by invisible transpiration, and part­ly excluded by sweat.Sudor. And for the Convenient Evacuation of these Excrements the skin was constitu­ted porous and transpirable.

CHAP. V. Of Generation.

AND God saw every thing that he had made,Generatio. and behold it was very good. This is the reason why the Creature so abhors dissolu­tion, and endeavours to perpetu­ate its Verity, that is, conformity to the primitive idea in the supreme intellect. For so much bettr is it to be, though in the miserable Con­dition of something, then in the [Page 72]horrid obscurity of nothing; that (if some guesse aright) the Devill, though he might evade his tor­ments, would not consent to his own annihilation.

But since this desire of eternity can, in sublunary Animals, be satis­fied onely in part (for individualls must perish upon their own princi­ple, and the same flames which kindled them to life must become their funerall Taper, and light them back to elements) Nature hath con­trived a way to immortality, by the succession of the species pro­pagated by Generation. And by this way man (whose ingredients con­fesse his mortality, not onley since, but before his Fall) relieves him­self from totall regression into the oblivion of his first Chaos, and be­comes superior to the tyranny of Corruption, by the immortality his issue.

Now this Generation or act of the Vegetative Faculty is performed by the seminality of Male and Female,Semen principi­um Generation is quid? inheriting fertility from the fruit­full [Page 73]benediction of the Creator, in Crescite & multiplicamini. And this Generative materiall as made of the purest part of the blood and finest spirits both Vitall and Animall, flowing by the veines,Sennertus Lib. Inst. 1. c. 10. Qui semen fa­mininum proli­ficum esse, vim­que agendi in se continere ex­istimant, ij mi­hi prohabilio­rem defendere sententiam vi­dentur. Et non solùm eo nituntur quod semen faemininum à similibus organis generetur, atque in venere cum eadem oblectatione excerna­tur. &c. Nos statuimus utrumque sexum suum ad Generationem conferre [...], & neutrius sexus semen seorsim sumptum, sed utriusque con­junctum, & in utero Faeminae ritè unitum, esse semen prolificum & fae­cuncum. &c. Plato. Atteries and Nerves, into the Testicles; whereby their Spermatopoietick power it is converted into a white, spumous, spirituous substance, containing the perfect Idea of each individuall part.

This prolific Contribution A­ristotle will not allow the Faemale sex; but conceives their parts onely recipient for the masculine injecti­ons: but if wee consult our reason and our sence wee cannot but attest the contrary. For Femalls have in­struments officiall both to spermifi­cation and Emission; are invited to, [Page 74]and act Congression with the same libidinous orgasmus, and pleasant fury, that the Males do: and their Seminary Emissions ahve been dis­covered to the ocular scrutiny of many. Neither do Male and Female differ in specie, but sexu.

Yet the singleseed of either sex is not sufficient to procreation; but such is the institution of the Crea­tor, that from the united Seminal­ties of Male and Female, as from two partiall Causes mutually con­tributing their Efficiencies, one prin­ciple and third totall Causes should result: from which one motion or mutation, though distinctly regula­ted, should advance to the producti­on of the infant. For the efficiency of the masculine injection carries the greater stroak in Conformation, and is more virtuall then the Femi­nine.

The prolifick Ejaculations of both sexes received into the womb,Conceptio. are, by the proper innate produ­ctive faculty thereof conserved, and cherished; and the plastick Confor­mator, which lay concealed in the [Page 75]seed is called forth, excited, and impregnated, and begins the deli­neation or organization of the In­fant.Ordo Formatio­nis. The parts first formed are the two membranes, in which the more divine and spiritual parts of the seed are inwrapped, that enshroud the Infant;Membrana Fae­tus. one whereof is called the Amnios, or Lawn shirt, that imme­diately invests the Infant: the other Chorion, or the girdle, which en­rolls it, and is the supportment of the Umbelick vessels, and the cause of its adhaesion to the Cotyledones, or cakes of the womb; which two involutions conjoyned, make the secundine or after-birth.

The feminine prolification thus expansed into filmy integuments,Partes spermati­cae, delineantur. and the new kindled Diety en­spheared; the spermatick parts ob­tain seniority of conformation, and are spun out into a numberlesse number of fine slender filaments, which are the stamina, or ground­work of the solid parts, and (by a Texture farre too fine and cunning for the fingers of Arachne) woven into three bullous orbs or conglobations.

Theird delineation thus dispatch­ed,Sanguis mater­nus. the parts, by the nutritive ap­position of the other fertile princi­ple, the maternal blood, advance to increment and majoration. And for this purpose, the wise contriver of both worlds hath ordained, from the fourteen to the forty-fifth year of life, in eucratical bodies, a natu­ral Plethora, and providence exube­rancy of blood,Menstruorum causa finalis. in teeming and ingravidated women, to become the Infants sustentation: or in vacancy of praegnation, lest it overcharge and prove offensive, to be by perio­dick monthly conflux trans­mitted to the womb, and thence excluded.

The infant having from the mo­ther received the rudiments of the sanguineous parts,Ʋasa umbiliea­lia. 1. Vena umbili­calis. the conforma­tor frames a vein,2. Arteriae duae. two arteries, and the urachus,3. Vrachus. convening about the navill, and wreaths them into one contorted umbilicality, or quadri­partit Navill string: the vein being a surcle of the Port vein, and inser­ted into the fissure of the Liver, is the Nurse provided to suckle [Page 77]the Infant. The arteries are two twinn branches of the Iliacall descendent Arteries, and the con­duits by which the best portion of the arteriall blood and spirits is de­rived to the Heart of the new pro­duction: The Uracus is a derivati­on from the Bladder to the Navill. After parturition, the use of all these ceasing, they are by coalition and exiccation degenerated into Liga­ments.

The age (or more truly the non-age) of the Infant in the womb is distinguished into the time (1.) of Formation,Tempus forma­tionis. which extends from the Conception to the Calcitration, or quickening; and (2.) of Exorna­tion or perfection, which is com­puted from the motion, to partu­rition. Others otherwise divide it into the time (1.) of formation,Tempus calcis trationis. which in the account of Hippocrates lasts to the thirtieth day in Mascu­line, and to the fortieth in Femi­nine Conceptions. (2.) Of moti­on, which the vulgarity of Physi­cians concede to be in the third month in males, in the fourth in [Page 78]females. (3.) of parturition, which is so various, that whosoever can definitively calculate nobis erit Mag­nus Apollo. The wise ignorance of Hippocrates confirms the incertitude thus. Lib. de Alimento ad conforma­tionem. Soles triginita quin (que): ad moti­onem septuaginta, ad perfectionem du­centi decem. Alti tradunt ad formam 45, ad motionem. 76. ad exitum 20. requiri. Alii adspeciem 50. ad primum saltum 100. ad perfectionem 30. Ad distinctionem 40. ad transitionem 80. ad elapsum 240. &c. But our expe­rience establisheth, above the possi­bility of eviction, that no concep­tion, which hath an immature exit before the expiration of 6 months partaks vitality.Hippocr. [...] puer septimo mense natus, certa ra­tione prodiit & vitalis est, cum is rationem & numerum ex­actè ad hebdo­madas respon­dentem liabet. Octavo autem mense natus numquam vixit. Novem autem mensium & dierum faetus editur & vitalis est; numerumque ad hebdo­madas exactè respondentem habet. Quatuor nempe decades hebdomada­rum, dies sunt ducenti & octoginta. That the aborted issue of the seventh month usually lives, and may (if virile and vigo­rous) be cherished to maturity: that Octomestral births are ever fatal, if the Doctrine of Hippocrates [Page 79]hold good: but that most legiti­mate, happy,Tempus partus. and frequent time of Parturition, is the ninth month, and that the enixation, or delivery, usuall fals out between the fifteenth day of the ninth month, and the fifteenth of the tenth of the gesta­tion.

But although in the observations of Physicians, there stand recorded divers undecimestrall, duodeci­mestral, and elder editions: yet such overshoot mediocrity; and are to be filed in the legend of rarities, and sportive miracles of nature.

Though the months, by which we compute the Gestation, arer so­lary; yet from these, the lunary con­junctions of twenty nine daies, and twelve howers, are not in the main much discrepant: neither is this la­borious artifice confined to any certain minute, punctilios of time: For as the magnality of human re­semination is withdrawn from our comprehension; so is the indefinity of its time the discouragment of our determination.

CHAP. VI. Of the Vital faculty.Facultatum ordo et dignitas.

THe human Soul,De facultatum concentu, et principatus or dine videatur Fernelius, lib. 5. de Animae Facultatibus. Cap. 17. though still an absolute Monarch, divides her Empire into a triarchy, nd go­verns by the dispensation of a Tri­umvirate. The three Viceroves, though they are absolutely distinct by their commissions, and keep their courts in severall Regions, are by so indissoluble a league and sympathetick allyance united, that the prosperity of one enlarges the principalities of the other, and the detriment of each, threatens the in­tegrity of all. The natural or vegeta­tive Faculty, claimes superiority in order of procreation, as being go­vernour of our minority, and com­manding the first tertio of our life: the vital merits preheminence in order of necessity, as transmitting a soveraign, and conservatory influ­ence, without which, the other must, in the fleetest article of time be deposed for ever. The Animal [Page 81]challenges supremacy in order of excellency, as regulating the diviner actions, sence and motion, to which, as to their perfection, the two for­mer are destined. Thus every one of these rulers is supream, and yet they are all equal.

The vital faculty,Facultas Vita­lis by proper actions, and peculiar Organs, ab­solutely distinct from the natural & animal, is seated in its own royal Throne; the heart. The 3 [...], Thumetick powers resident in the Heart, all comprehended under the name vital, are first the faculty Ge­nerative of the arterial blood and spirits, (2.) of the vital conservato­ry Heat. (3.) the Pulsifick or mo­tive official to the former.

From the irascible faculty,Fac. Irascibilis. stream all the Pathemata, affecti­ons, or passions of the mind, Anger,Animi Pathe­mata. Mansuetude, Audacity, Fear, Hope, Despair, Dejection, or Prostration of the spirit, Joy, Sorrow, and others of the same Classis, that are either compoūded of, or dependent on the former: Of these passions, some are performed materialiter, seu per modum [Page 82]causae efficientis, by expansion, or ex­centrick motion of the vital Heat, Blood, and Spirits; of this order are Anger, Joy, &c. others by concen­tration of the same, as Fear, Sorrow, &c. but formaliter, all are nothing, but the motions of the Appetite, either in prosecution of the delecta­ble and friendly, or flight and re­treat, from the odious and offensive object, of which the former causeth an expansion, or circumferentiall salley, the latter a retraction or con­centrick retreat of the vital blood and spirits: But these appetitions, or irascible and concupiscible mo­tions cannot be executed, but the agitation of the Heart, Arteries, and fervent spirituous blood. From this we receive satisfaction, why the Facultas [...], of necessity hath its residence assigned in a part of the hottest temperature, and en­dued with the power of perpetual agitation.

The situation of the heart is (though vulgarly deluded by the sensation of its pulse,Cordis Situs. and the sini­ster declination of its mucro, or [Page 83]cone, oppinion it to be placed in the left side) in the center of the bo­dy, if in our measure we except the thighes and legs; and its Basis or Center, fixed in the middle of the Thorax, or middle region of the body, that from it as from a plenti­ful fountain, the vital Heat and spi­rits may be promptly diffused into the whole body.

The ventricles,Ʋentriculi: cavities or closets of the heart, are two, the right and left, the right does by Diastole or dilatation, suck in blood from the gapeing ostiary, or floud-gate of the ascendent hollow vein, by its intenser fire, cohobate, refine, and rarify it; the more subtile and mete­orized part whereof, is, through the Foramina, or capillary perfora­tions of the septum, interstitiary skreen (which notwithstanding Co­lumbus, Spigelius, Hoffmannus, and our Hippocrates, Septum inter­stitium. Doctor Harvie will by no means admit of) or partition wall betwixt both ventricles, trans­colated into the left ventricle; the other parcel passeth by the Vena Ar­teriosa into the lungs; and one small [Page 84]portion of it converts into the Ali­ment of the Lungs, the remainder is transported by the Arteria Venosa, into the left Chamber of the heart.

These businesses (which we are sorry to confesse more the imploy­ment of our wonder,Cardis motus. then our knowledge) are transacted by a certain admirable and uncessant motion of the Heart; whereby, in the diastole,1. Diastole. the extremities of it are contracted, and the mucro or point ravelled up towards the Basis, so that the Heart in longitude ab­breviated, and in latitude expansed: but in the Systole or Compression, it is by coangustation of the sides enlarged in longitude,2. Systole. and diminish­ed in latitude.

But since to the regeneration of vitall spirits and Arteriall blood are required two necessary ingredi­ents, Venal blood, and the Aer: and these two materiall principles cannot, by one and the same moti­on, bee attracted: besides these two Ventricles recipient and elaborato­ry, there are superadded two nota­ble [Page 85]Cavities, (Christned by Anato­mists Auriculae processes or super­structions) on each side one, exten­ding to the surperior part of the Ven­tricles: The uses whereof are (1.) to inspire Aer for the refocillation or recreation of the vitall spirits, and to bee the Hearts promptuaries or storehouses to receive the blood and Aer that they may not [...], with too suddain an impetuosity rush into the heart and cause suffocation: (2.) to fortifie and guard the Vena Arteriosa, & Arteria Venosa, to which they are adjoyned: (3.) according to the doctrine of Hippocrates, Lib. de. Corde, to serve the heart in stead of a Fan or Refrigeratory; for they are therefore distended because imple­ted; whereas the Heart, by a motion quite contrary to this, is therefore impleted because distended.

That the Heart in its Contracti­on and Expansion might be guar­ded from impediments,Pericardium. Nature hath constituted it a capacious, membra­nous, domicilium or Tent, called the Pericardium or Purse of the heart; the use whereof is (1.) to de­fend [Page 86]the heart in its motion from the shocks of the circumjacent parts (2.) to contain the serous Humor, wherein as in Balneo, the heart is re­frigerated, moystned, and its motion facilitated.

Moreover, since nothing can have ingresse to,Vasa. and regresse from the heart, but through Conduits and Sluces: there are for this purpose ordained four conspicuous vessells in the Basis of it, two in the right, and two in the left ventricle of the heart: in the right are the vena Cava & vena arteriosa: 1. Vena Cava. in the left, Arteria magna & Arteria Venosa. (1.) The hollow veine with an ample and pa­tent orifice looks into the right si­nus of the heart, and into it drops blood for the generation of Arterial blood, the vitall spirits, and provi­sion for the Lungs. Others, not­withstanding, opinion that the blood redistilled and elaborated in this preparatorie, is immediately distributed through the whole bo­dy.2. Vena arteri­alis. (2.) the vena Arterialis is the derivatory of blood from the right ventricle of the heart, to the Longs, [Page 87]for their nutrition, and the princi­pall materiall of the vitall spirit and blood:Arteria venalis. (3.) The Arteria Venosa con­ducts the Aer extrinsecally adveni­ent and prepared in the Lungs, and the blood by the Vena Arteriosa effu­sed from the right, into the left ventricle; and expells the fuliginous Exhalations, and at the sameinstant conveies a parcel of the vital spirits into the Lungs:4. Aorta. (4.) The Aorta or grand Arterie dispenseth the vitall spirits, and Arteriall blood, after their Exaltation in the left ventri­cle, into the whole body. These four Sanguiducts, Hippocr: Lib. de Corde calls [...] &c. the Fountaines of Human Na­ture and fructifying rivulets where­with the purple Iland is irriga­ted.

But since each of these four Con­siderable vessels is ordained to a double use: Ex. Gr. the Arteria Veno­sa doth not onely suck in Aër from the Lungs, and inspire it into the left Ventricle of the Heart; but also returns up the vitall spirit;Valvulae. and Ar­trerial blood to the Lunges, and bel­cheth [Page 88]out the smoaky Exhalation: that the substances admitted into the Heart, may not rebound back by the same way they entered, be­fore they have attained full trāsmu­tation, and intended perfection; or what is effused from the Heart may not remeate into it again, the omni­scient Contriver hath annexed ele­ven Values or Flood-gates to the orifices of these vessels, two to the Arteria Venosa, and three apiece to the other three.

To the Vena Cava are signed three, called [...], tricuspides, three-pointed Values, that look inwards, that the blood may have intraction into the right Ventricle, but no re­gression into the hollow veine: (2.) Contrarily, those of the Vena Arteri­osa, named, from their figure, Sig­modies, Semi-Cynthian Values, shut inwardly, but open outwardly, that the blood may have Eructation, but be denied readmission: (3.) the two Janitors allowed to the Arte­ria Venosa, being conjoined repre­sent an Episcopall Mitre, open out­wardly, and shut inwardly, and for­bid [Page 89]the reflux of the emitted vitall spirit; and fuliginous expiration: (4.) Those affixed to the Grand Arterie, are three semicircular or halfmooned, look outwardly, and occlude inwardly, that the Arteriall blood and vitall spirit powred out for the vivifying supportment of the whole, may not remeat into the left Ventricle.

The Ductus, Pipes, or Conduits,Arteria. through which the heart transmits vitall heat spirits and blood to the whole body, are branches of the Aorta which are also dilated and contracted,Pulsus quid? and by this motion draw in the Ambient Aer through the spiramina or slender evapora­tories of the skin; and distribute the vitall spirits, and arteriall blood; which motion of the heart and Ar­teries is called the Pulse.

Which consists of two Contrary motions, a Diastole or dilatation,Arteriarum. 1. Diastole. & a Systole or Coanguistation, after a momentary respite or articulate intervall of time, mutually succeed­ing each other. (1.) in the Diastole [Page 90]the heart is impleted with Aer and Blood, drawn in from the Lunges by the Arteria Venosa: and the Arte­ries through their subcutaneous ori­fices attract a convenient quantity of the environing Aer. (2.) in the Systole the heart,2. Systole. by the great Arterie, delivers out vitall heate, and Arteriall blood, invigorated with vitall spirits, for the Con­servation of all, and by the Arte­ria Venosa discharges the smoky effu­mations, and the Arteries by their small ostiaries squeeze out their vaporous superfluities; which action is termed [...], insensible Transpiration.

Again,Pulmones. in the regard the inspired Aer must part with its intense frigi­dity, be refracted and suffer some graduall mutation, before it pene­trate to the heart; the prudent Con­formator hath instituted Respirati­on, provided [...] Respirators, Lungs, as the praeipuous Organs thereof. For although the Thorax and other neighbouring parts may be allowed causes sine qua non, and contribut their inserviency to respi­ration, [Page 91] modo secundario: yet primarily, as from its Causator this motion flowes from the Lungs; to which, as well as to the heart and brain, by the inviolable Charter of Nature, is granted a peculiar innate power to dilate and contract themselves:Et si meritò concedamus hanc, de Pulmo­num & thoracis motu, litem nostro arbitrio discerni non posse: tamen motum Pulmo­num, ab insita iis facultate, non thoracis motum sequi, prosicisci, & veritati maximè con­sentaneum vide­tur, & peritissi­morum Anato­micorum obser­vationibus ac rationibus con­firmatur. which in living Anatomies, and vulnerary perforations of the Tho­rax, may with easie animadversion be confirmed. For neither is Respi­ration a motion arbritrary or depen­dent on the injunctiō of our wil; nor are the Lungs dilated ob fugamvacui, (which would accuse Nature of the want of forecast, and shifting into one absurdity, to avoid another) when the Thorax is distended: but they are moved by their owne inherent virtue respiratory, and the Lunges and Thorax are therefore in one, and the same instant moved, because they conspire to one and the same end: But that this might be with the greater convenience performed; and the Lungs have a room accommodate to their moti­on: the Animall Faculty, at the same instant moves the Thorax. [Page 92]These two motions keep time to­gether, and observe so even a pro­portion in Expansion & Coarction, that some have thence hinted the error, that they are regulated by one and the same faculty: Neither are the lungs distended, because repleted, as a bladder by the infla­tion of Aer, but, since there is no in­flatorie instrument, that should from without puffe Aer into them, are therefore repleted, because dilated, as in a bellous, the cause of its repletion is dilation.

This [...], Respiration, is com­pounded of two contrary successive motions: [...] Inspiration, and [...] Expiration,1. Inspiratio. and a short quies inter­vening. (1.) In inspiration, the Lungs and Thorax being dilated, the Aer, by the mouth and nostrils is drawne in for the fanning and refrigeration of the heart, and gene­ration of the vital spirits.2. Expiratio. (2.) In Expiration, the Lungs and Thorax being compressed, the Fuliginous Excrements (which in winter, when the intense frigidity of the furroun­ding aire condenses them, are visi­ble) [Page 93]are by the mouth and nostrils excluded. And for this reason,Excrementa Fuliginosa. that both a plentiful proportion of Aer may be sucked by, and contained in them: the Lungs in magnitude proportionably, exceed any other of the Viscera, and have obtained a porous, spongy substance.

The Fistula or Cane that conveys the inspired Aer from the mouth and nostrils into the lungs,Aspera Arteria. Ejus. is the Aspera Arteria, or Trachea, with our Nation, the Weazon, or Wind­pipe, whose superiour part, from the Larynx to the Bronchi, is one single trunc;Bronchi. but the inferior is de­varicated into innumerable smaller branches or disseminations (by Hip­pocrates surnamed Syringae) and di­stributed into all quarters of the lungs for their total implection with Aer, which the vessells extended from the heart, receive and defer into the ventricles of it.

And since we cannot, the shortest account of time, survive the defect of Aer, both to ventilate and allay the fervour of our cordial fire, which would else intend to confla­gration, [Page 94]and terrify our heart to Cynders,Conformationis ratio. and to recruit our vitall spirits, so prodigally exhausted: This Aspera Arteria is contrived of many round, annular (or rather sig­moidall) Cartilages, connexed by intermediate ligaments, that by this structure, it might be alwaies kept open, and we secured from strangulation, which immediately succeeds its concision.

But that our deglutition might not prove our destruction, and no part of our meat, and no more of our drink, then may only betermed a guttulous irrigation, might drop down into the Trachea, or rough arterie, to the hazard of suffocation; providence hath in the upper part of it, framed the Epiglottis, which is a soft Cartilagineous flap,Epiglottis. [...]. Hippocrat. de Morb. Lib, 4 ctrca finem. in fi­gure representing a tongue, or (if we applaud the fancy of Hippocra­tes) an Ivy leafe, and when we swal­low down our meat, shuts the chink of the Aspera Arteria: For every morsel that descends this forbidden [Page 95]way, hath a dangerous haughtgust of Anacreons grape, and denounceth the same harsh fate. Had we said crosse fate, the Epithite had been more genuine, and would have cleerly hinted the inversion and preposterous rarity; for how unu­suall and perverted an accident was it, for the invincible stupiditie of a Poet to flow from his inspiration, & a volatile Muse, to be condensed into eternal dulnesse by the spright­ly fruit of the Vine; the same inspi­rer, whose active flames had so of­ten warm'd and exalted her to the sublimity of rapture.

Moreover, since the Thorax,Therax. or Chest, is, partly the Munimentum or Fortresse erected for defence and safeguard of the vital parts, and partly an instrument to respiration; it must not have been built totally Carneous; for flesh were too soft a materiall to resist the assaults of ex­ternal injuries; nor totally osseous, for bones would admit no such flexure as is required to respiration; wherefore it is composed of twelve pair of Ribs, or arcular [Page 96]bones, to which, that they might be bent and relaxed, in dilatation and constriction, there are adjoyn­ed sixty five Muscles, whereof thir­ty two distend, and as many con­tract the Thorax.

But because no ribs could,Diaphragma. with­out perverting the rules of Conve­nience, be planted in the lower part of the Thorax; that in this Region, there might not want an Organ fit, both for distention and Contracti­on, and also to divide the Vitall from the Naturall parts; there is a partition wall, or musculous and carneous interstitiary, therefore called [...], drawn transversly betwixt this and the lower region, which in Expiration is elevated, and in inspiration is depressed. And because, the Gullet, Grand Arterie, and Hollow Veine, which in seve­rall transforations passe through the midriff, close to the Spine, may not, by the perpetuall motion thereof suffer constriction and agitation: the Centre of it is membranous & ner­vous, but the periphery or Cir­cumference Carneous, that so this part [Page 97]may be lesse subject to Contraction, when the other perpetually ascends and descends.

CHAP. VII. Of the Sensitive Faculty.

COnducted by the Constant ma­nuduction of Nature, and as­cending by the same progressionall degrees, by which she advances to the Glory and Crown of her Endea­vours, Perfection; we are mounted to the supreme Orb of our Micro­cosme: wherein, as their proper Sphear, the Rationall, and sensitive Faculties exercise their Semi-divi­nity: and from whence, by their al­most immaterial Agents, the Animal Spirits, they transmit their more then Elementary activity. And herein, since the first part of our Lecture looked, though by a pale and faint reflexion of its actions, and through the Chäos of obscure bre­vity, on the Rationall Faculty: we conceive it our duty to addresse our [Page 98]future speculations onely to the Sensitive; and observe how that governs and actuates the members of the body to the designes of Sense and Motion.

The two Fountains from which, as from their primitive Originals, all the operations of the sensitive faculty stream, are (1.) the power apprehensive, (2.) Appetitive or Motive.

The Apprehensive is that power,1. Vis Appre­hensiva whereby we discern and distinguish of Objects present and absent. Un­der this are comprehended all the Senses, (1.) Externall, viz. (1.) the Sight (2.) Hearing, (3.) Tast­ing, (4.) Smelling, (5.) Feeling: (2.) Internal, viz. (1.) Common Sense (2.) Imagination or Phantasy, (3.) Memory.

The Externall Senses residing in the Circumference of the body dis­cern and censure Externall objects endued with sensibility,Externi Sensus by their own act, without information from any other Faculty preceding.

And since Sension is no simple action either of the Soul, or of the [Page 99]body, singly and disjunctively con­sidered; but resulting from the con­junctive efficiencies and concur­rence of both: to the just perfor­mance of it are required (1.) a sensi­tive Soul (2.) an Organ or instru­ment, (3.) an Object, (4.) a Medium.

The first and chief requisite is Anima, the Faculty sensient,1. Anima sen­sitiva. or Effectrix: for this is [...] per quam Corpus Animatum sensibile extra se posi­tum percipit, & [...] actu tale reddit; the power by which the Ani­mate body perceives the sensible, Externall Object, and preferrs it from the imperfection of sensibility in capacity, to the perfection of sen­sibility in act. For no sooner doth this Efficient or Causality take leave of her Concomitant the body: but the body compulsively retires back into the insensibility of its cold ma­terialls, and can be reactuated by the information of no Power, second to that, whose look can speak the Rocks into Animation.

The secondary Causator necessa­ry, is the Organ or Sensorium;2. Organum. for although in regard of Essence, the [Page 100]Soul be equally omnipresent in eve­ry atomicall particle of the body: yet is it no where the Author of sense, but where it meets with the provision of an Organ. Again, al­though the essence of the soul be the same in the Foot, that is in the eye or ear: yet because in the Foot it is destitute of an instrument, it neither sees nor hears. The instruments of sense that we may interpret the thoughts of Jul. Caesar Scalig. Excercit. 297. Sect 3.) are (1.) the Spirits whose nature holds a large correspondency and near affinity to the Facullty it it self: (2.) the members, which are constituted in some similitude and Cognation to the objects: For the Spirits are subtle, invisible, and so exalted substances, that we may (by the favour of comparison) ac­count them immateriall. Yet on these as on their proper recipient the ideas of sensible objects are im­pressed; and the instrumental mem­bers are but the Conductors and Ve­hicles of them towards the Objects. The members, although they are made up of many severall parts so [Page 101]necessary, that the defect or vitiosity of the meanest, induceth abolish­ment, or depravation on all; yet is their one part above the rest advan­ced to the praerogative of being the precipuous and approximate in­strument of Sension, and there is in the particular Organ of every sense, one determinate similar part, in which the form of the determinate object is expressed:Arist. Lib. 2. de Part. An. cap. 1. [...], &c. and therefore is the Sensorium, if no way digres­sing from the integrity of constitu­tion, confined within the circle of Analogy, and praerequisite propor­tion to its proper object, that ac­cording to the peculiar nature of the object, it may suffer a peculiar and identical alteration, and entertain the impression of the peculiar Idea, which, by intentional effluviums, or aporrhoias streams from the object.

The third conspirator is [...],3. Objectum. the sensible object, or more strictly, sensible diffusive qualities; for al­though in a randome acception, it be no impropriety to call the ob­jects singular and corporeal sub­stances, yet they strike not the sense, [Page 102] quatenus substances, but as they are endued with sensible qualities, and contain in them the formality of sensibility. But since to every acti­on is required corporeal contaction, and the object is very often at a large distance beyond the line of contiguity, removed from the sen­sorium: it is no idle quaerie, by what manner, and by what medium, the object doth, beyond it selfe, invade the Organ? Our solution shall be the sober resolution of most heads of Mediocrity, that it is done by certain emanations and invisible raies, carrying with them the qua­lities, simulachra, or representati­ons of the sensible objects, from which they are emitted. For sensi­ble objects are not restrained only to the poverty and course operati­ons of reall and materiall, but are enriched with the finer endow­ments of spiritual and intentional qualities: which are nothing, but the purer images of themselves, by subtle radiation, and tenuous con­tinued effluviums flowing from themselves; and that there are such [Page 103]spiritual effluxions we cannot deny, unless we make invalid the chief in­ducement of belief, our experience; for in summer, when to contempe­rate the aestuation of the Suns per­pendicular embraces, we secure our selves in the gentle refrigerium and solace of the Groves (the best & most natural Vmbradoes) & recreate us by accubation, under verdant Arbors, if we wil but take the pains to ob­serve it, we shal see our garments apparently infected with the green tincture of the supereminent leaves; and if we place a white linnen cloth, or fine white paper, collateral to a Venice-glasse, filled with Claret-wine, it will, in apparition, wear the crimson Livery of your wine: and many other examples (many whereof are enumerated by Scaliger, Et in genere Artificialia specula hoc de­cent, quae ima­gines visibiles etiam dissitarum rerum recipiunt. Exercitat 80. Sect. 8. et exercit. 298. S. 3.) do with Autoptical testimony establish, that the intentional qua­lities, or representative formes of sensibles, are by emanation, from their grosser materials, delivered at a distance.

These sensibles,Sensibilia: in this abstracted [Page 104]notion accepted,1. Propria. are (1.) [...] pro­per, which fall under the compre­hension of one solitary sense, and hold no relation to any other; thus lucid and colorated objects are sub­ject to perception only of the sight; sounds are the businesse only of the hearing, Sapors only affect the Gusto or tast, Odors the smel; and Tangi­bles concern only the Touch. (2.) [...] Common, 2. Communia. which are perceptible by all, or most senses; such are Fi­gure Magnitude, Number, Motion, and Quiescence.

The last coadjutor is a Medium,4. Medium. Lib. de Anima. cap. 11. text. 114: [...]. & de An. cap. 9. text 89. [...], &c. which Aristotle, seduced by the concurrents to, & manner of vision, by an infirm illation from a plurali­ty to an universality, concludes of uncontrollable necessity to all sen­sion. But, under favour of so mighty a Prince of knowledge, this asserti­on, though by undenyable truth it hold good in vision; and by proba­ble explication may be maintained in hearing, and smelling; yet how it can be made out in the touch, and tast, to which is required an imme­diate contact and corporeall impo­sition [Page 105]of the objects on their proper sensoriums, seems no easie problem, and threatens despaire of determi­nation to the boldest inquiry.

Concerning that grand question with so much ardor of contention,An sensio sit tantum passio; an vero etiam actio? banded betwixt the surly disciples of Plato, and the more passionate scholars of Aristotle; An sensio sit tantum passio; an verò etiam actio? whe­ther sension be a meer passion, and nothing more then the bare recepti­on of sensible species; or whether besids this admission, there be re­quired also an action done by the sensator? We conceive it the duty of our method to supersede the nauseous enumeration of the argu­ments which are planted by each faction, to defend their own, and batter the adversaries opinion, and only to present that positive and verisimilous assertion, which may best deserve our assent: And this is it, that the object emitting the sen­sible image, or imaginary Idea, is not the agent, or active principium of sension, but doth by tender, and oblation of the sensible species, [Page 106]objectively move the sense.Dari [...] naturales suadere id vide­tur hoc; quod aliqui, quoties volunt, abstracti­onem & aber­rationem mentis a Corpore pati possint. Cardan. de Variet [...]rerum & de seipso, & Facio patre id testatur, ac quo­ties vellent, ani­mis sic abreptos scribit, ut nullum omninò dolorem in eo statu sen­tirent. August. de Civit. Dei lib. 14. cap. 24. Simile quid narrat de quo­dam presbytero, &c. Et Anima aliis rebus ita intenta esse po­test, ut speciem visibilem etiam oculo praesentem, & vocem aures circumsonan­tem, oculo & aure sana non percipiat. Neither can sensation be justly defined to be onely a passive reception, as may be evidenced by this, that very fre­quently, although the sensibles are passively admitted into the Organ, yet is not the Organ actively dedu­ced into sensation, when the soule in a naturall Extasie withdrawes her self from the distraction of the sense, and neglects the Cognition of objects: but is also a determinate action performed by the Sensator: whose dignity wee shall highly dis­parage, to deny it the prime activi­ty in its own proper businesse. More briefly thus; the soul so farre forth as it discernes, and gives judgement of the objects, may, with safety of reason, be said to be active: but so far forth as the species are conveyed to the sense, by ad­mission into the Organs, in which the soul affectively resides, it may, without danger of absurdity, be affirmed to be passive.

That the Externall senses exceed not the number of five,Sensus Externi & tantum. is the resolu­tion of Philosophy, as uncontroll­able [Page 107]as generall; for five invincible reasons: for in Natures wide Am­phitheatre, the Universe, are ordain­ed but five simple bodies (and, for ought we know, no distraction ever fell on so wild an Alogy, and gross absurdity, as to dream of more) the Heaven and the four Elements; to which the senses by familiar analogy correspond; the sight (if we admit the doctrine of the sober Plato­nicks) claimes Kindred of the starrs, for its object is [...], shining and not burning; the smell resembles the fire, for all Aromaticks confesse an Empyreuma and large participa­tion of that Element, and therefore Fragrantia, quasi Flagrantia, is more then a Grammarians Etymology; the hearing, by relation to its object, which is Aëriall, is allyed to the Aer; the Tast, for the same reason, is cozen German once removed to the Water; and lastly, the object of the Touch derives it self from the dominion of Earth.

2. In the great All (that is so much as lies in the narrow sphear of Hu­man comprehension) are discovera­ble [Page 108]but five proper objects, viz. Colours, Sounds, Odors, Sapors, & Tactile Qualities, and who will find more must gt out of Trismegistus Circle, and hunt on the outside of the world for them.

3. The Mediums required to the production of sension, are capable of alteration and predisposition but by five waies; which we must (such is the command of our method) with industry forget, and referr the disquisition of our friends to re­ceive plenary determination from Arist. Lib. 3. de Anima.

4. There are no more, nor lesse then five senses necessary, ad Esse & benè Esse vitae.

5. Experience, the grand induce­ment of our knowledge (on which we may most safely erect determi­nation) witnesseth that no discove­ry hath or can point out more then five Organs, either in man, [...], the perfection, and there­fore the norma or rule of all sublu­nary creatures, or in any other Animal.

CHAP. VIII. Of the Sight.

HAving thus with temerity crowded through the conflux of Generalls, wee are admitted to particulars: and the sense, which (deservedly) first arrest the eye of our observation, is the sight. For although that immortall controver­sie betwixt the two grandees in the common-wealth of learning, the Philosopher and the Physician (two happy starrs in conjunction, but opposed, they portend a deluge of Barbarisme) whether is more excel­lent the sight or touch, depend in aequilibrio; yet have we thought it no impeachment to our profession, to side with the Philosopher, and vote for the primacy of the sight, as by unquestionable right, and the prerogative of Natures bounty, properly belonging to it, witnesse these subsequent considerations.

1. This demonstrats to us more va­riety and differences of objects then [Page 110]any other sence; for all (at least most) bodies appear clad either in the livery of some one single colour, or in a variegated and versicolor dresse, and so fal under the per­ception of the sight, but not of the touch.

2. Besides its own proper object, it runs (with unlimited commission) through all the common ones, and surveyes the Figure, Magnitude, Number, Motion, Site, and Di­stance of each visible; so that from hence should any derive the pedi­gree of all Arts and Sciences, and affirm that from this Divine sence, as from the protoplast, all honora­ble inventions (those aërial ones of Musick excepted) have received their fruitful productions, and suc­cessive multiplications: we confesse we could not disallow the probabi­lity of the Genealogy.

3. Vision is performed by a moti­on, swifter then that of ill-spent time, & even at the remotest distāce; & for this reason, should we chara­cter the sight to be the shaddowes or representative reflex of the soul, as [Page 111]that is of Divinity, the resemblance would be our warrant; for as this comprehends the Idea's of things, exalted above the contagion of their materials, so that admits the incorporeal and intentional images of the objects: as the one is capable of two contraries, at one and the same instant of time, and distingui­sheth betwixt true and false; so the other at once discernes white and black, and while it receives one contrary, is not hindered from the perfect dignotion of the other: the intellect enjoyes [...], a delibera­tion and arbitrary power of electi­on and resolution, which submits to no compulsion; the sight in its action is uncontrolled, and boasts a liberty, which the indulgence of nature hath conferr'd upon it, but denyed to the younger brethren, the other senses; for the ears stand ever open to the admission of sounds, and the nostrils have no guard, but what they borrow from the hand, to protect them from the incursion of ingrateful and offensive odors; but the eyes are fortifyed [Page 112]with counter-scarfs, or curtains, wherewith, at pleasure, they may repulse the invasion of the destru­ctive object.

3. The sight by its [...], exquisite and infaillible dignotion, and cer­titude, contributes more to our in­telligence; for a Canon it is in the Civil Law, worn into a proverb, plus valet oculatus testis, quam auriti de­cem, the testimony of one eye-wit­nesse carries more assurance and au­thority, then of ten that assume their information from the eare. From these and other reasons of equal perswasive validity, we ad­venture to deduce the error of The­ophrastus, who mistook the sight, for the essence of man, and that laps of Anaxagoras, who affirmed that visi­on was the prime end of our creati­on.

How wonderful are the works of thy hands,Visus elogium. Oh Lord! were but the Persian learned in the Opticks, how soon would he become this senses Proselyte, with blushes red as his angry deity, forgoe his fond Idolatry of the Sun, and addresse [Page 113]his more pardonable devotiō to the more glorious Luminary, the Eye, wherein the image of Divinity is far more resplendent; for the Sun irradiates the world. yet without comfort or benefit to it selfe; but the bright Gemini of the lesser world, do not only illuminate the body, but inform and delight themselves in the beauty they dis­cover: When the Sun goes down to wake the Antipodes, and leaves our Hemisphear benegro'd, we can delude the Tyranny of Night with Tapers, and kindle an artificiall day; but when once our own lights suffer extinction, what an eternal blackness surrounds us? from which no beams, but those of the Sun of glory, can relieve us, & which, in this life is an affliction, that anticipats the horid opacity of the Grave. and had not the purblind Soul of Momus been more ignorant, then his calum­ny would have made Nature ap­pear, he had discovered those win­dows in the eyes, which his blasphe­my proclaimed deficient in the composure of man; or according [Page 114]to the charracter given them by A­lexander the Pertpatetick, Mirantur Ocu­li, a lamant, concupiscunt, A­moris, irae, furo­ris, misericordiae ultionis indices sunt; in audacia prosiliunt; in re­verentia subsi­dent, in amore blandiuntur, in dio efferantur, gaudente: a­nimo hilares subsident, in co­gitatione ac cura quiescunt, quasi cum mente simul intenti, &c. Laur. Lib. de Sens. Org. 11. Cap. 3. [...], they are the mir­ror of the Soul, wherein all her clo­set conceptions, whether peaceful or passionate, are written in the spiritual alphabet of looks, and in­tuitively legible; witnesse the mute intelligence of Lovers, who can converse like Angels, and conceive each other by glances, that signi­ficantly deliver their apprehensi­ons, and carry with them the noti­on and contents of their desires.

But we reduce our pen (that had not wanderd, but in hope to have met with some encomium, that might have run parralel to the dig­nity of this learned sense, and so ex­piated the digression) back from this licentious seduction, and chain it to the definitive expressions of more severe Philosophy.

The sight is an exterior sense,Visus 1. Difinitio. 2. Organon. that receives and discernes external visible objects, by the ministration or benefit of the eye, which is the adaequate organ of vision.

This lesser microcosme, the eye, [Page 115]is the instrument of sight,Oculi. com­posed of six Muscles, three (the externall and conjunctive except­ed) Coats or Membranes, three Humors, two Nerves, very many Veins and Arteries, and a large quantity of Fat: Of these parts, we shall only meet with so many as immediately are officiall to vision, and the first that among them sa­lutes our observation, is the Cornea Tunica, Horny Membrane.

This coat, being originally a de­rivation,1. Corea Tuni­ca. or processe of the Dura meninx, and enshrining the whole eye, wears the Epithites [...], Corneous and [...] Hard, from the manifest similitude betwixt it and a Horn, shaved to a transparent thinnesse; for in substance it is (1.) perspicuous or tralucid,1. Perspicua. that the visible species may have admission or transitus into the eye. (2.) [...],2. [...]. void of all colour, that the images may permeate into the eye, clad in their native purity, and not dis­guised with the infection of any co­lour but their own: (3.) hard,3. Durus that it may the better oppose exter­nall [Page 116]injuries: (4.) dense,4. Densa. that the i­images after progression through a thinner medium, the Aer arriving on a thicker medium, this Membra­ne may be refracted; for we are to observe in general, that since vision is made by refraction, and refracti­on is made for the variety of the diaphanum; that all parts of the eye, that are immediately inservi­ent to sight, do performe their office as they are tralucide and per­spicuous, and differ in diaphanity according to their tenuity and thicknesse. The figure of this coat is round,5. Rotunda. that the eye might dis­cern objects greater then it selfe. Si enim Oculus non esset rotundus, quan­titati rei capiendae non sufficerit. Vid. Perspect. Comm. Lib. 1. propos. 29.

Between this Membrane and the Chrystalline Humor,2. Humor Aqueus. is lodged a liquid substance, called [...] the Aqueous, or Albugineous Hu­mor, which is ordained diaphanous, and void of all colour, for the same reasons the Horny coat is so, and more rare then it, that here the spe­cies may suffer a second refraction.

This liquor effused,3. Vuea Tunica. the next considerable that occurs, is the second coat, called fo the the grapy Tunicle,Versicolor. from the resem­blance in colour and superficies it holds with the kernel of a grape, and [...], because as the Chorion, it receives and supports the disse­minations of the Vessells, which is a production of the Pia Mater, imme­diately investing the Optick Nerve, expansed into a membrane. This, of all parts of the eye, onely is diversi­color; for on the outside, where it toucheth on the horny Coat, it bears sables (a colour not to be found in any other part of the body, if Galens inquisition satisfie, Lib. de usu part. 10. cap. 3.) on the inside, where it faceth the Aqueous and Christalline Humors, it is of a dark grey,Nigredinis usus or duskish brown, inclining to black; but where it constituteth the great­er Circle Iris, or the Rainbow, it ap­pears sometimes skycoloured, some­times green, and very often black.Luces debiles in locis obscurit magis apparent, in luminosis latent.

Concerning the black tincture of this Coat, in that part, that respect­eth the Chrystalline Humor, Anato­mists, [Page 118]and the masters of the opticks agree, that Nature intended it, ei­ther that the Chrystalline Humor being herewith veiled over; might the better recollect and congregate his own brightnesse, for, according to the position of Alhazen. Lib. 1. prop. 33. a small light in a dark obscure place is better perceptible, and diffuses a brighter lustre, then in a wide, light place, and makes the circumjacent parts more visible; so the internall splendor of the eye becomes more bright, and the visi­ble images appeare more illustrious in the Chrystalline Humor, because the inner circumference of the whole eye is lined with this dark and obscure membrane, by whose shadow the Chrystalline is eclipsed; so that his refulgent brightnesse re­flecting back from the opposite opa­city of the membrane, is assembled and united in a more vigorous lustre: or for the collection, recrea­tion and refection of the visive spi­rits; for when the Chrystalline is offended by a too vehement light, we for remedy close our eyes, and [Page 119]the spirits recoyling back upon this naturall darknesse of the Coat, are reassembled and refreshed; or for the interception of light, for since the anterior perforation of the gra­py coat, is the only portal, built and destined to the immission of the vi­sible images; and there ought to be no second passage, whereby the light might intrude it selfe, what could Nature more conveniently have thought on to exclude the light, then the interjection of this black curtain when experience hath con­firmed it an Axiome, that nothing better intercepts and shuts out light, then the interpositiō of opace bodies.Iridis usus.

But concerning the main intenti­on of Nature, in her embrodery of this Coat (in that part, which look­eth outward, and makes the parti­coloured rainbow) with such va­riety of dies,Iris oritur exin­de, quod uvee Tunicae limbus varios colores habet. and whether she con­trived it either for necessary use (which is most probable) or plea­sant ornament; we find the Curio­sities of Oculists rather amazed,Pupilla. then their disquisitions satisfied. Wherefore wee think it safe for us [Page 120]to fix on nothing, but a scepticall neutrality; and to acquiesce in no other resolution, then to sit down, and modestly expect the determi­nation of future discovery.

In the forepart of this membrane is a small Foramen or perforation, through which the visible images ae intromitted to the Chrystalline, called the Pupilla, which vulgarity translates the Apple of the Eye, the narrow circumference of this (com­paratively to that of the Chrystal­line, or Cornea) principally condu­ceth to the perfection and distincti­on of vision:Dilatatio & Contractio. yet in many the am­plitude varies; and those in whom Nature hath framed it very narrow, are quick and acute sighted: but those who have it more dilated, see but weakly and obtusely.

This Apple of the Eye is daily Co­angusted and dilated, and appeares much more coarctated in a lumi­nous, then in an obscure crepusculous place; For since an Excesse of light is destructive, and the defect of it insufficient to vision: the Eternall wisdom hath, in the very entrance [Page 121]of the Eye, contrived this window capable of dilatation and contracti­on: in dilatation to admit so much of the weaker light as is required to perfect and distinct vision:Dilatationis Causa. in con­traction to exclude so much of the copious and excessive, as would either offend, or perish the Organ.

When we enquire the cause of this dilatation, Common and popular Philosophy referrs us to the Animal Spirit; and believes that the Apple of one Eye is dilated when the other Eye is closed, because of the conflux, and congregation of all the visive spirits into the open Eye: But this doth not satisfie our scrutiny, since though both eyes are open, yet wee plainly discover this dilatation and Contraction. For (according to the annotation of Io. Bap. Porta Lib. 3. de refract. cap. 6. and the confession of Hieron. Fabricius ab Aquapendente. Lib. de vision. part 3. c. 6.) if we look into the Eyes of any opened against the Sun, we cannot but perceive the Pupilla to be so straightly coan­gustated, that there will appear hardly room enough to admit the [Page 122]point of a needle. The learned Scheg­kius, in his Book de Spirit. Animal. teacheth us, that the Foramen of the Uvea tunica is ampliated and wide­ned by the Contraction of Muscles in the root of the Eye, which imme­diately invirons the optick Nerve: but contracted by the relaxation of the same; for the Coates seem ter­minated in the Extream or root of the Eye. And, in our approbation, this weighs heaviest in the ballance of Truth.

This admirable constitution of the Uvea occasioneth those three naturall degrees,Gradus visionis. or graduall diffe­rences of our Sight;1. Perfectissi­mus. (1.) Visus per­fectissimus in indivisibili constitutus, when we, with the exquisite distin­ction discern [...] minute atomicall bodies:2. Perfectus. (2.) perfectus, when, at a proportionate distance, we distinctly see the object, but not apprehend the minimum, the small­est particle of each:3. Confusus. (3.) imperfectus, when, besides those objects, which are è directo opposed, we also have a confused and glimmering apparition of other; placed ad latera, on the right, or left hand.

The cause of which difference is thus made out;Graduum visus causa. since the comprehen­sion of the visible image is made per pyramidem, by an acute angle; but the Certification is made per Axem, by a direct line; and onely that perpen­dicular radius, which is called the Axis, and is not refracted, doth powerfully and distinctly represent the object; but all other oblique radij, by how much they are nearer unto, or removed from the Axis, are by so much the more, or lesse efficacious and conducible to representation. Hence comes it, that when the Pu­pilla is contracted to a smaller cir­cumference; onely the direct and perpendicular radius in the visive Pyramid enters to the Center of the Chrystalline, or together with it those radij which are nearest to the Axis: but when it is dilated, many other oblique and refracted beams, rush together with the perpēdicular, and confuse the vision. And the bar­barous experiment ofDyonysius upra carcerem tenibricosum, domum extruxit lucidissimam, clarissimam, calce illitam; & homines carcere obscuro diu conclusos, ex profundis tenebris in lucem splendi-dissimam Edu­cendo occaeavit. Dionysius, the Sicilian Prodigy, hath with learned tyranny confirmed, that if the Pu­pilla, when it is dilated, be suddain­ly [...]

of Plato's Jubilee) apply themselves to every visible, & hold a voluntary verticity to the object. Parvula sic magnum pervisit pupula Coelum.

And of these ocular Muscles there are in man just so many, as there are motions, four direct, and two circular, all situated within the cavity of the scul, and accompany­ing the Optick Nerve, and all con­joyning their tendons, at the cor­neous, do constitute the namelesse Tunicle, so named by Columbus, as if it had escaped the observation of the antient Anatomists;Galen. L. 10. de usu partium. cap. 2. 1. Attollens. s when (in truth) it had not the mētion of Galen

The first of those implanted in the superior part of the eye, and draweth it upward, whence it is called Attollens, the lifter up; and superbus, the proud; for this we use in haughty and sublime looks.

The second situated in the infe­rior part,2. Deprimens. is Antagonist to the for­mer, and stoops the eye down to­ward the cheek, and from this is called Deprimens, the depressor, and Humilis, the humble Muscle, for this position of the eye speaks the [Page 131]dejection and humility of the mind.

The third seated in the Major Canthus, or angle of the eye,3. Adducens. and leading it toward the Nose is called Adducens et Bibitorius, for in large draughts we often contractit.

The opponent to this is the Mus­cle in the minor Angle,4. Abducens. which ab­duceth the eye ad latera, therefore called Abducens et indignatorius; for when we would look with con­tempt and indignation, we by the contraction of this Muscle, hale the eye into an oblique and scornful position.

If all these four work together, the eye is drawn inward, fixed, and established; which kind of motion Physicians call motus Tonicus, we in our language, the Set, or wist-look.

The fift slender oblique Muscle,5. Obliquus. running betwixt the eye, and the tendons of the second and third Muscles, by the outward angle, ascends to the superior part of the eye, and inserted neer to the Rain­bow, circumgyrats the eye down­ward.

The last, and smallest,6. Trochiea. twisted [Page 132]into a long Tendon circumrotates the Eye towards the interior angle, and is called the Trochlea Muscle or pully. These two circumactors are surnamed Amatorij the Lovers Muscles, for these are they that wheele about the Eye in wanton or amorous glances.Objectum visus.

Although our reason embrace for a verity, that admits no dubitation, that the object of Sight is [...] Visible, in generall whatever sub­mits to the comprehension of the Sight; and in particular, that the proper and adaequate object of this sence is Colour; for nothing is visi­ble but under the gloss and vernish of Colour, nay, Light it self (which some entertein for the second object of vision (submits not to the dis­cernment of the Eye, quatenus Lux, under the notion of its own forma­lity, but instar albedinis, as it retaines to whitenesse: yet when it attempts an established and satisfactory the­ory of the true nature of Colours; it soon runns to a stand, and disco­vers nothing of more certainty, then that this jewell, the knowledge of [Page 133]the nature of colours, is only digged out by the miners after Knowledge, but no hand was ever yet so happy as to be constellated to the Exantla­tion or landings of it.

1. For the subtle Genius of Nature Lib de sensu & sensili. cap. 3. defines Colours to be [...], the extremity of a diapha­num terminated; and subjoines, that Colours belongs to al things ra­tione perspicuitatis, and that the dia­phanum or pellucid body termina­ted; is the subject of Colour; For if the perspicuum suffer condensation to the amission of its transparency, and so forbid the transmission of the visible species, it become coloura­ted, and may be said to be termina­ted; for it prescirbes bounds and limits unto the sight, and deter­mines the act of vision: And thus ascribes the Causes of Colour unto the graduall termination of the di­aphanum; which proceeds (1.) from the condensation of the dia­phanum alone, without the admisti­on of any other body; thus starrs being lucid bodies compacted, be­come [Page 134]visible: (2.) from the com­mistion of an opace, with a tralucent body, thus Fire, in the primitive simplicity of its own nature most perspicuous, appears red, because commixt; and obnubilated with fumes and exhalations,De colorum commistione, & speciebus, mul­ta egregiè scrip­sit Scalig. Ex­ercitation. 325. and thus from the concorporation and mix­ture of the Element with another, of a lucid and transparent with an opace and terrestrious, come forth the primitive and ground colours; and from the various and complex­ed unition of these first and father extream colours, all other interme­diate and changable tinctures de­duce their originall.

2. Others refer the causes of prima­ry and secundary Colours to the graduality of opacity and light.

And the Chymists (who in their laborious exploration have out done all other in this abstrusity) reduce their causes unto Sal, Sulphur, and Mercury, and believe that bodies receive lustre or obscurity, and by sequell, the various degrees of colours, from the various mixture of their volatile with their fixt salt.

But from neither, not all of these opinions ariseth, to a subtle exami­nation, satifaction enough to termi­nate our Enquirie; or to accuse us of singularity, if (in this particular) we appear scepticall, and professe to suspend our adhaerence to authori­ty, untill it shall, with lesse obscuri­ty, attempt the revelation of this Magnale.

The Medium of Sight is [...] Perspicuum, Medium visus. all bodies qualified with pellucidity or perspicuity: and the [...] hath more opacity then the Medium. Hence is one Element perceptible in another, water in Aer, and Earth in water; and the same colorated thing is conspicuous in pure and limpid water; but invi­sible in turbid and polluted. And for this reason a colourated object may be a Medium, provided, that it be not absolutely opace, but more tralucent then the visible. For thus Brassavolus saw his Pismire, and Cardan his Silkworm, through the diaphanous solidity of their Electri­call Mausoleums.

That Vision was doen by Emissi­on,Modus Visionis. and that the Optick spirits did [Page 136]in a continued visive radius stream from the Eye to the object, and so apprehend it; was an error of no meaner Extraction, then the great Patriarch of the stoicks, and adop­ted to the patronage of all Philoso­phers, that spent that long inter­vall of time, betwixt him and Aristotle, but exiled by the justice of Aristotles reason, it for ever resign­ed the possession of the Schools, to the just dominion of truth: and since few have been such stubborn votaries to the tyranny of igno­rance, as not to subscribe the opini­on of Aristotle, that vision is made by the reception of the visible ima­ges in to the Eye; and that neither radij, nor Light, nor Spirit, are emit­ted from the Organ towards the object. The reasons are most ele­gantly recited by Jul. Caes. Scaliger, Exercit. 32 5. & 298. & 289. Sect. ib. &c. Zabar: Lib, 2. de visu cap. 4.5. and Andr. Laur. Libr. 2. de sens. Organ. Quaestione prima.

When we look within our selves,Finis visionis. and read the end and duty of our sight, we cannot but conceive the [Page 137]Error of Anaxaggras Homines ad vi­dendum esse natos, more veniall then that of Aristotle and most of his Pupils, visum esse sensum Commodita­tis; and could heartily wish he had said Faelicitatis. For the beatitude of man is Essenced in the Knowledge and contemplative (though but graduall) comprehension of God; and no sense so clearly manifest's the immense glory of the Creator, as this that is familiar with the beauty of the Creature. For though the Brutall part of mankind, over­run with sensuality, think the insti­tution of their Creation satisfied in the actions of sense, and seldome look beyond the barks and Exteri­ors of things: yet the Phiosopher extends his eye to invisibility, being ravished with the borrowed glory of the visible: and some have been beholding to their sight for their Conversion, and happily confessed that the Eye of their sense hath di­rected the acies of their reason to the essence of all essences, and soul of all causalities.

CHAP. IX. Of the Hearing.

'TWas a Hypochondriack ab­surdity of Plato, that all our Cognition is but Recognition, and our acquired intellection, but a re­miniscence, or rehersall of those primitive lessons the Soul had for­gotten, for proper Science is proper onely to Omniscience, and not to receive knowledge by infusion, or acquisition, but to have it spring from the foūtain of his own essence, is the attribute onely of the Essence of wisdom, and a priviledge due to none, but the Antient of daies, to have his knowledge deriv'd beyond Antiquity: but Man, poor ignorant Man, commanded into the World on the design of knowledge, must sweat in the exploration and pur­suit of it; and can never possess any science, in this life, but what hee must dearly purchase with his own discovery, or precariously borrow [Page 139]from the bounteous industry of his Forefathers. Now that the mind of man might partake the notion of what concerns this,Quemadmodum aspectus ad vi­tae dulcedinem, & commoda magis est ne­cessarius, ita Auditus ad ac­cipiendam ar­tem, sapienti am & scientiam est accommodatior. Ille ad inventi­onem, hic ad Communicati­onem aptior est Lauren. Lib. 2. cap. 12. and the future life, his Creator hath furnished him with the sense of Hearing; the sense particularly and expresly disposed for Discipline, for though wee sing Hymnes to the Eye for the inventi­on; yet we must acknowledge a sa­crifice due to the Ear, for the Com­munication, and distribution of Arts and Sciences,. And this the Aegyptians intimate in their Hiero­glyphick of memory, and the Phi­losopher expresseth in his character of the Hearing, Auditus est sensus di­sciplinae: and the glory of our Centu­ry, Sennertus elegantly delivers thus, Aures in Homine quasi porta mentis sunt, per quam menti communicantur, quae doctrina & institutione de Deo & aliis rebus necessariis traduntur, quae­que nullo alio sensu addisci possunt.

The Hearing is an Externall sense receiving and perceiving [...] all sounds audible,1. Definitio. by the benefit of the Ear.2. Organum.

The adaequate instrument of [Page 140]hearing is the Ear; divided by Ana­tomists into the (1.) Externall, and (2.) Internall.

The Externall Eare,1. Auris Exter­na. or Auricula, (intended by Hippocrates in that prognostick, [...], Aures frigidae, pellu­cidae, & inversae mortiferae) was inten­ded by Nature (1.) for Ornament, (2.) for the refraction of the Aer, whose uncorrected violence and impetuosity, would otherwise shat­ter the Tympanum or Drum-head; (3) to catch and collect the species of soundes diffused and scattered in the Aer, and through its unfractu­ous Convolutions convey them into the [...], or auditory ca­vity. For those that have lost their externall Ears hear but obtusely and confusedly, and receive all sounds and articulate voices, like the purling murmur of a rivulet, or the fritiniancy and shrill note of Grashoppers. Hence Brute Animals, by the dictate of instinct prick up or arrect their ears in a position to meet and intercept the wandering sounds; Hence Hadrian the Empe­ror [Page 141]to palliate his [...] and exte­nuate his imminution of this sense,Hinc exactius audiunt quibus aures exterius prominent, & si non nimium, tam en longo decubitu, quam neutricum liga­turis, aures de­pressas habere­mus, rectius audiremus. set his hands to his ears in a promi­nent posture, with the palmes for­ward; and hence those Scythians, whose outward ears are syderated or sphacelated by extremity of cold, plant Cockle, or Schallop shells in their rooms, for the con­gregation and direction of the sounds that preterlaps the Meatus Auditorius.

The external Aer charged with the audible species,2. Auris inter­na. and thus qua­lified and conducted by the out­ward,1. Meatus audi­torius. is wafted into the inward eare, through the [...] or au­ditory Canale, which is a long, round, oblique perforation of the os petrosum, or stony bone, invested with a thin, dense, hard, perpolite skin, that firmly adheres to the bone, that the sound may herein suffer densation, collection, and turbination. In this Cavity is found that bilious humor (called by Aegi­neta [...] sordiculas in auribus, and by the vulgar English, the eare-wax (or gluttinous expurgation of [Page 142]the brain,Cicer. 2. de Natur. Deorum ut si quae mini­ma bestiola co­netur irrumpore, in sordibus his, tanquam in vis­cio nihaerescat. provided (if we reject not the conception of Cicero) for the inviscation of the Auricularia Earewig, and other small insects.

In the end of this Foramen is spread a tranverse interstitiary, or round parchment (called by some Anatomists the myrinx, by others the mediastinum,2. Tympanum. by most the Tym­panum, but by the best the drum­head) to exclude the external from rushing in, and concorporating with the internal or congenite Aer: for since the external Aer is subject to Anomalies, incrassation, humecta­tion, and inquination; were it but admitted to a conjunction with the originary internal, it would per­turb the native tenuity and purity thereof, and impose upon it the contagion of its own impressions. The substance of this partition is not osseous, lest the sounds should be repulsed; nor carneous and soft, for that was absolutely unapt for transmission of the sounds; but membranous and nervous; yet pel­lucid, thin, and subtile, that the sounds may be intromitted to the [Page 143]ingenite Aer; for those, who have this membrane incrassated, and too much condensed, from the primi­tive conformation, suffer a [...], or deafnesse incurable, and must ex­pect the attenuation and rarefaction of it, from the energy of no heat, but that of the Sun of Righteous­nesse, which ariseth with healing in his wings; and the dryest of any Membrane in the body, for the better reception of the sounds: for dry & hard bodies principally con­duce both to the admission and resonation of sounds; witnesse our experiment in musical instruments and the Aphorism of our Oracle; in his description of the Tympa­panum:Hippocr. Lib. [...]. To [...] There is in the ear, neer to the rocky bone, a thin filme or tunicle, like the spiders web, and of all other membranes the dryest, but that, what hath most Siccity, is most apt to resound, there are many Evidences.

Behind this traverse, in the se­cond [Page 144]cavity of the eare, are found the three small bones,Ossicula tria. Incus, Stapes, and Malleus, the Anvil, Stirrop, and Hammer, in probability, borrowing these appellations, rather from their Figure, then office: For since solid, compacted, and polit bodies are most accommodable to the impul­sion, delation, and communication of sounds, the soul of reason, the Creator framed these three bones, substantially very hard and solid, and superficially perpolite, that by their durities, and laevity, the sounds may be delated to the im­plantate Aer; and contrived them naked & uninvested, for were they obducted with any softer involuti­on,Sunt haec ofsa solidissima, ut resonent; & quod mirum est, eorum in puerulo, ea­dem est, quae in sene magnitudo. Andr. Laur. Lib. 2. cap. 13. they would be inofficial to pul­sation, and the successive trajection of sounds: and for no other reason their dimensions are the same in all constitutions, and their magnitude in an Infant, equal to that of those in ful grown procerity.

We shall here,4. Aer implan­tatus. with resolution, be guilty of the omission of some parts in the ear, concerning whose use, Authors deliver more of con­jecture [Page 145]then certitude, and rather betray our disquisition into the per­plexity and wildernesse of opinion, then conduct our curiosity home to the point and unity of established truth; and apply our perpension only to the implantat Aer, being a subject as full of obscurity, as worthy the industry of the subtilest exploration. For though all parts in the ear be necessary to audition, that the vitiosity or defect of any, induceth a depravement or aboli­tion of the action of all: Yet it is an opinion vulgarly passant, derived as high as Plato, assented to by Galen, Galen. 7. de decret. Hippocrat. & Platon. cap. 5. Arist. Lib. 2. de An. and confirmed by Aristotle, Aerem implantatum esse princeps auditus Orga­num, that the Originary Aer is the precipuous instrument of hearing. For as to the reception of the visible image is provided an internal fulgor [...], consociable to the exter­nal, which should propter similitudi­nem substantiae, with familiarity en­tertain the external: so also in the ear is there [...], an aeriall sub­stance, generated of the most pure, [Page 146]and rarified portion of the genera­tive materials, the seed and mater­nall blood, which by reason of cog­nation, and similitude of substance,Sedes aëris im­plantati. doth welcome and embrace the delated species of sounds. But to conclude on the place, and situation of this implantate Aer, seems a bu­sinesse of no small abstrusity: Hie­ron Capivaccius seats it in the expan­sion of the auditory Nerve: Arch­angelus Picolomin Lect. 5. is positive, that it is pent in the extream Ca­vern, or inmost den, drilled in the os petrosum; and Hieron. Fabricius ab Aquapendente beleeves, that all the cavities, angles, and creeks of the internall ear (which otherwise had remained natural Grotescos, and hol­low vacuums) are possessed and re­pleted by the implantate Aer.

We must not indubitate the ex­istence of this innate Aer, nor question the verisimility of the opinion, that it is included in the sinus of the ear,Vsus deris im­plantati. to symbolize with the external advenient Aer, and so invite, at least, admit it: but that [Page 147]the principal and judicatory in­strument of Audition, is Aer, we dare suspect, and can produce warrant from no contemptible authority to deny: For Hercules Saxonia, and Andreas I aurentius, (men whose names are Antidote sufficient against prejudice) account the implantate Aer, only for the internal medium, inservant to the convoy, and transmission of all sounds, simple or articulate, into the true and proper Organ of hea­ring; and teach us, that the A­coustick Nerve, determined and expansed in the extremity or cone of the Cochlea or Snayl-shell, is the approximate Sensorium of Hea­ring: And Galen. Lib. 1. de caus. symptomatum. Cap. 3. leaves it for granted, that the prime instrument of the hearing is [...], the internal end or extremity of the conduit. For the implantate Aer is the receptory of the species au­dible discharged from the external Aer, through the anfractus and sinuous tortuosities of the ear, and [Page 148]immediately transfers them to the auditory Nerve, which is an exor­tus or production from the fifth conjugation of the brain, running through the perforation of the os petrosum into the ear, and there by a particular constitution, determi­ned and continued for the speciall and determinate comprehension of Audibles. And a Catholic Theo­rem it is, sworn to by Aristotle, 2. de Anima. Nihil expers Animae ali­cujus sensus est instrumentum; but this innate Aer partakes not animation;Vid. Andr. Lau­rent. lib. 2. de sens. Organ. Quaest. 10. for the Soul is not actus corporis sim­plicis, but Organici; wherefore it cannot be the immediate Organ, but the internal medium of audi­tion, generated of the ambient Aer, not by concoction and elabo­ration, as are the Spirits, nor there by any action of the Soul, but by the perpetual arival of new Aer; which is partly transcolated through the Tympanum, and so delated into the Cochlea or Snayl-shell; and partly derived thither through the slender perforation [Page 149]or pipe opening into the Palate. Hence may we resolve that Pro­blem, why oscitation or yawning perturbs our Hearing? For in osci­tation, the expulsive Faculty en­deavours to discharge a dull va­pour lodged in the cranies and chinks of the throat, which arising in compression of the parts, unto the ears, by those Foramina, made from them into the palate, croudes into the Snayl-shell, and causes a tonitruating and tumultuary noise, which drownes, or adulterates the calmer and more delicate species of sounds offered from without.

The external medium of this sense is [...], Personabile, Medium exter­num. Aer and Water: Both which elements (though Aristotle deafe unto the experiment of nocturnal piscation, would not hear of the latter) con­cur in their efficiencies, and con­tribute their faculties to Audition, in more then a single respect, (1.) as a medium qualified both for the reception, and transvection: (2.) as materials necessary to the pro­duction [Page 150]of soundes. For in con­cussion, the Faculty of the Medium, or potentia of the Materiall, is actu­ated, when it is intercepted and di­lacerated betwixt two solid bodies, vehemently charging each other. And a sound is a quality produced from Aer,Objectum Audi­us. or Water percussed and fracted by the suddain, and violent concussion or arietation of solid bo­dies. Hence is it manifest to the capacity of any head, that was not constellated to ignorance, that to the generation or a sound, is requi­red the conspiration and concur­rence of three concomitant, or ra­ther, successive Actions (1.) the affront, or shock of two solid bodies: (2.) the Elision or disruption of the Medium (3.) the resonance of the Medium; after which, immediately succeeds the sound.

The manner of this laceration, the most Elegant Julius Casserius Placentinus delivers thus.Fractionis Modus. When two solid bodies strike one against the other, the intermediate body is with such impetuosity impulsed, [Page 151]that the Atomical parts of it cannot observe the order of motion by succession one after another; but rather disorderly throng and pre­vent each other, before the first part hath avoided the place, another is driven upon the neck of it, and so the motion, which when successive­ly performed, is gentle and easie, becomes, by reason of this inordi­nate impetuosity, tumultuary and tempestuous. Hence is it that soft and acute bodies yeeld no sound in their collision, because the stroke betwixt them doth not so disparkle or shatter the intermediate body, that thereon should follow any in­terpretation or fraction, whereby the calme and successive dissipati­or yeelding may be preven­ted.

The Externall Aer,Audiendi mo­dus. thus qualifi­ed with the impression of a sound, alters the next adjoyning Aer, and this impells and alters the next to that, and so successively untill [...] contiguity and conti­nuation it arrive at the ear; For as [Page 152]on the injection of a stone into wa­ter, there will arise circles on the surface of the water, enlarging and pursuing each other: so from the elision of Aer, are there generated invisible aeriall circles, moving in successive rounds, or vocall waves, untill they attain unto the Organ of Hearing. But this undulation is not dispatched in a moment, but in pro­gression of time. And for this rea­son, a sound is not presently after the stroke delivered to places at distance: we behold the Coruscati­on of nitrous and sulphurous exha­lations, fired in the Clouds, some minutes before wee hear the fragor given upon laceration: and wee dis­cern the flash, a good space of time, before wee hear the report of a Ca­non: and in the open field we plain­ly perceive the arme of a man, hew­ing wood, lifted up for the second stroak, before wee have heard the first.

The Aer thus impregnated with a sound, conducted and conglomera­ted by the Externall ear, first strikes [Page 153]upon the most dry, and resounding membrane the Drum-head; this thus strucken, justles and impells the three small bones, and im­presseth the Character of the sound on them: they immediately glance it forwards to the implantate Aer: this shoots it through the windowes of the stony bone, into the winding Burroughs; thence wafts it into the Labyrinth; thence into the snail-shell, and at last surrenders it to the Acoustick Nerve, which presently transmit it to the Common sense, as unto the Censor or Judge.

CHAP. X. Of the Smell.

THis is the middle Finger in the left hand of the sensitive Soul, and like vertue, dwells in Medio, between the other four, whose Na­tures stand farther removed from mediocrity; For the Sight and Hea­ring extend their comprehension to the largest remove of proportio­nate distance, and can arrest the ob­ject without the line of their owne situation: The Tast, and Touch work not, but by contaction, and are not active beyond the narrow Orbe of corporall Contaction, and substantiall admotion: But the smell, whose nature is a reconcilia­tion of the others contrary Ex­tremes, and a power in which are united the opposite impossibilities of the rest, is actuated into appre­hension, partly by the interpositi­on of a medium, and partly by the contiguity and approximity of the object.

Wee may therefore define Smel­ing to be the middle sense of the five externall,1. Definitio: which perceives the Odors of things drawn in by the nostrills to the mamillary processes of the brain, for the use and Com­modity of the Creature.

That the Object of Smelling is an Odour,2. Objectum. is a universall Theorem oraculously established beyond the deniall of any: but what the nature of an Odour is, hath been a Catho­lick Problem, mysteriously removed above the comprehension of most. Heraclitus cited by Aristotle Lib. de sens. & sensili. cap. 5. many of the pri­mitive Philosophers, and most of the Family of Aesculapius, have left on record, for an indubitable max­ime, that the smell is not affected only with an incorporeall quality, or spirituall species: but that a cer­tain aerial, subtile substance, or [...] a vaporous exhala­tion is expired from the Odorate Object, which doth substantially move the sense: and Galen. de instrum. Olfactus cap. 2. (though the Charity [Page 156]of Casserius Placentinus attempts a witty vindication of so honorable a judgement from the guilt of Er­ror, and would have us by substantia, under Subjectum Odoris) stroke in with them and resolved thus; that which exhaleth from the bodies of things is the substance of an Odor. On the contrary, Aristotle, and all his tribe determine an intentionall, and no substantiall Emission;Odores non sunt substantiae. and that onely the bare image exhaling from the odorate body, is delated unto, and apprehended by the Or­gan of smelling. And in truth this latter latter opinion deserves prio­rity, provided wee admit it with modest Caution and discreet limi­tation: although the former in­cludes something of reason, and but in part deviates from the tract of truth.

For first, the magick of no argu­ments must seduce us to admit, that Odors are corporeall substances, Sensus enim substantias non percipiunt, sed tantum earum accidentia; and wee have already demonstrated, that [Page 157]no sense is actuated into sensation, by the reall or materiall, but by the spirituall or intentionall quality of the object. Wherefore we shall be unreasonably partiall to deny the same to the smell; and must con­clude that nothing corporeall, but onely the species, by Aporrhoia's streaming from the odorate body, doth invade the Organ of smelling. And on the other side, the infideli­ty of no Academick can be so obsti­nate, as not to acknowledge, that there is an Effluvium or exhalation from the odorate object, diffused into, and transported through the Aer; for quotidian experience learns us, that odorate exhalations extend their subtile Energy, not onely to the production of divers affections in the brain, proportionate to their own variety and vehemence; to the comfort or affliction of it, by the communication of their own exces­ses in first or second, or formall friēd­ship or emnity in third and occult qualities, as the Oracle of Cous ob­served, Aphor. 28. Sect. 5. Odoramen­torum [Page 158]suffitus muliebria educit, & ad alia plerumque utilis esset, nisi capitis gravi­tatem inferret; But even to the pain­full vellication and rosion of the nostrills, eyes, and the tender parts of the face. And again, we observe most perfumed bodies in tract of time, to fall into minoration of gra­vity and substantiall contabescence; and the Odor to continue vigorous in the Aer; a long time after the re­move of the body, from which it was effluxed. All which are mani­festo's sufficient to ascertain us, that from odorate bodies there doth ascend a certain corporeall exhala­tion, carrying with it the faoulty of Calefaction, Frigefaction, exiccati­on, humectation, and other efficien­cies, which no Philosophy can expect from the naked immateriall species or representative forms of odors: & therfore we willingly subscribe thus much, that from most odorables there doth an odorate vapour ex­hale, and that this exhalation is corporeall: but yet, that there is presumed and required a spirituall [Page 189]or intentional image of this odor, to the act of the sense or smel of it, is our asseveration, and we hope the sense of Truth.

But whether there be required a concurrence of both? or whether the species of an Odor,An species odo­ris semper vapo­ris vehiculo indigeat? which is only and properly the object of smel, be alway in conjunction with some corporeal subject or vapor, without whose association, it can­not be delated to the sensorium? is yet in dispute, and indeed the Axis on which the weight of the whole controversy is moved. We are satisfyed that the coadjutancy of a vapour is not semper, in omnibus et singulis, necessary: that this [...], or exahalation evaporated from the object, does not alway accompany the Odor to the Nostrials; yea that frequently the object emits no corporeall effluvium at all, and that the smel­ling is very often excited by spiri­tuall qualities, or the species only of an odor, expired from the odo­rate body, and arriving at the Or­gan. [Page 160]For whoever grants this ex­halation to be alway concomitant to the Odor, as the vehicle or tran­sporter of it; must infer an alogy not a little derogatory to the great attribute of God, his wisdome, that is, mutilate the whole fifth daies work, rob all the Citizens of the Ocean of one sense, which by the charter of their Creation, they stand possessed of, and subvert the experiment of Anglers, who per­fume their baits.Boeoti apud An­tiquos stolidita­tis et stupidita­tis nomine ma­lè audierunt, ut innuit. Horat. in Epist. Boeotum incras­so, jurares aere natum. For since the Soul of an Odor consists in Sicco à calore elaborato, and all exhalations by natural propensity ascend to unite with the congenerous element of Fire, how much a Boeotian is that headpiece, that can conceive they shift their essence, and descends to the earth in the bottom of the wa­ter? or when therer arrived, that they can conserve the integrity of their nature, since all odorate bodies no sooner meet with humectati­on, but they bid adieu to their odo­rable endowments. Moreover, whence came so large and diutur­nous [Page 161]an effluvium, which serves to qualifie a wast quantity of Aer, be maintained? Assuredly, if the odorate bodies, which are frequent­ly of very small bulk, were wholly at once resolved into vapors, they would not suffice to the expletion or tincture of halfe that spatious room, which the odors possesse And 'tis no rarity to observe per­fumes of minute bodies, a long time to maintain the prodigal ex­pence of odors, without a maras­mus of substance, or minoration of gravity.

Our hopes tell us we shall offend but venially,A digression. though we here make a short excursion on the nega­tive of that question, An odores nutriendi vim babeant, whether o­dors are endowed with the power of nutrition? For since the aliment of a body ought to be corporeall, & ex iisdem nutriamur, ex quibus con­stamus; the materialls of our nutri­tion, must be congenerous to those of our generation; but odors are but simple qualities, and homoge­neous [Page 162]to but one ingredient in our composition: we may safely con­clude, that odors can be no pabu­lum or aliment proper for the su­stentation of compound and solid bodies; and willingly resign such aerial pasture to the astomy or people without mouths, mentioned by Pliny, and after him by our countryman, Sr. John Mandevil, (who was very unfortunate in his travails never to visit Anticyra) or to the ofspring of the western wind, the Spanish Jennets: and must receive what is observed in the refocillation or refection of the sick, either in suddain Lypothymies, or Hectick languors, from gratefull and fragrant Odors; and recorded of dying Democritus, that with the smel of hort bread only, he maintained a three daies siege against death, to be meant not of the odors, but odorate vapors exhaling from the bread, and other odorables. Nei­ther is that a true and reall nutri­tion, which is made by the appo­sition only of an analogous sub­stance; [Page 163]but in propriety of language, a recreation, or refocillation only of the Spirits.

Concerning the instrument of smelling, in a licentious acception,Odoratus Orga­non. all men agree upon the Nose; but in a more satisfactory and severe, the best and most Physicians have determined, that the two mamil­lary processes of the brain, are the principall sensorium.

The Nose is by Anatomie di­stinguished into the (1.) External,1. Nasus euter­nus. and (2.) Internal: The External (to omit the parts of it) is in the in­tention of Nature, inservient to a manifold use: (1.) to the delation of the Aer both into the brain, for the generation of Animal; and lungs, for the material of the vitall spirits: (2.) to the delation of O­dors up to the Papillary protube­rances of the brain; hence those who have suffered amputation of their Noses, fall inevitably into an utter abolishment, or great deprav­ment of their smell: (3.) to the e­vacuation of the pituitous excre­ments [Page 164]of the brain: (4.) to assist the vocall organs in thē formation and melodious articulation of the voice: (5.) to be the beauty and amiable decor of the face: and this certainly was considererd by that white assembly of Saxon Virgins,Hinc Virgil. Deiphobi nasi dissectionem vo­cat vulnus in­honestum. Lib. 6 Aeneid. (whose memory smells sweetly in our English Chronicle) who, to conserve their consecrated chastity inviolate and unsullied by the vio­lent lust of the insulting Danes, gladly embraced the amputation of their noses: taking for granted that deformity was the best Antidote against a rape, and the greatest de­formity the want of a nose.

The internal nose consists of two parts only (1.) the Os Ethmoides,2. Nasus inter­nus. Cri­briforme, or spongy bone: (2.) the Mammillary Processes of the brain.1. Os Ethmoides The spongy bone is the Velamen or muniment of the two mammillary productions, drilled full of slender holes or spongiosities, through which the inspired Aer is immedi­ately conveyed to the brain, and in which the Aer qualified with [Page 165]Odors, undergoes a praerequisite alteration and preparation, before it be presented to the prime Organ of smelling, which are two long, white, nervous,2. Processus mammilares princeps odora­tus organum. productions of the brain, situate within in cavity of the scul, invested, as al other Nerves are, with a crasse, and thin mem­brane, and derived to the basis of the nose.

This is a doctrine contemporanie to our reverend Tutor Hippocrates deliver'd Lib. [...] thus [...]. The braine doth smell the oder of dry things, attracting the same toge­ther with the Aer, through cartila­gineous or grisly pipes that are dry: supported by Galen. lib. de Odorat. Organo. 8. de usu Part. and 1. de Sympt. Caus. and is demonstrable by two irrefragable arguments used by Lau­rentius thus.

Arg. 1 That part is to be accounted the principall and precipuous [...] which hath a pecular substance,figure, and composition, witnesse [Page 166]the Aphorism of Galen. 6. de Placit. Hippocr. & Platon; but the mammil­lary protuberancies of the brain, amongst all parts of the nose, have obtained a peculiar nature, figure, and composition, to be found in no other part; but the bones, Cartila­ges, and membranes are in all parts alike: wherefore the principall cause of this action of smelling is to be ascribed to the Mammillary pro­cesses. Arg. 2

There is no part in the nose alte­rable by odors, but these processes being full of spirits, do with facility receive the species of odors, and being consubstantiall to the Nerves, have a notion of that quality they receive.

The Medium conducible to Odo­ration is Aer and Water,Medium Odo­ratus. yet neither according to esence, but qua­lification and impraegnation. That the Aer infected with an odorate tincture is a medium, hath ever been a truth ratified beyond the dubitation of Pyrrhonian infideli­ty. That the water is endowed with [Page 167]the like capacity, and perodorable faculty, we may with Aristotle Lib. de Hist Animal. 4, cap. 8. argue from the vulgar experiment of betraying Fish with perfumed baites.

CHAP. XI. Of the Tast.

THe irregular sophistry of some, from a circumstantial affinity concluding an essential identity, & from a too strict exposition of that looser line of Aristotle, Lib. de sens. & sensili. cap. 2. Gustus est quoddam genus Tactus, hath not only started that Zetema or doubt An Gustus sit idem sensus cum potentia, quae qualitates tan­gibiles percipit? But with pertinacity maintained the affirmative, and confounded this sense with the Touch. But as the inference is un­lawfull, so is the interpretation un­just, rendring in a rigid and abso­lute sense, what was intended in a [Page 168]conditionall, and delivered in terms of some latitude. For though at first blush, the words seem to prove that the Touch is the genus and the Tast but the species or subdivision of it: yet to him, that shall with severer eyes pry into the deuteroscopy and medullary intention of them, will it manifestly appear that Aristotle meant no more then to demon­strate the Gognation and similitude betwixt these two Senses. For had the Contents of his thoughts been, that the Tast and Touch were not in specie different, in probability he would never have said, Gustus est tactus quidam, but have spared that conditionall particle, and in posi­tive and down right termes have said Gustus est tactus.

Neither can it become our rea­son to wonder why Arisiotle speaks thus of this sense onely, and not of any other; since so large an Analogy and resemblance can be made out, betwixt no two senses, as betwixt this and the Touch; for in both there can bee no comprehension, [Page 169]without the immediate application of the object on the Sensorium, and the contiguity of their extremities: and Gustable Qualities, in regard of corporeity, materiality, and ter­riety, so fitly correspond with Tan­gible, that wee may safely avouch that sentence of Aristotle, Gustabile est quoddam tangibile.

Wherefore we must acknowledge the Tast a peculiar Sense, declaring its dependency on, and distinction from the Touch, both Objecto and Organo; For the object of one is [...] Tangible, of the other [...] Gustable: and the Touch conserving its integrity and vigor in the tongue, the Tast may be abolished or depraved: & ubicunque est Tactus, ibi non etiam est Gustus.

It is generally defined to bee one of the five externall senses,1. Definitio. whereby wee discerne the difference of Sa­pours.

The proper and approximate in­strument of Tasting is the Tongue;2. Organon. and in particular (not the investing Tunicle as Galen, and after him Va­lesius [Page 170]opinioned, [...], inest. pars sentiens saporem lingua Arist. Lib. 1. de Histor. Anim. nor the gustatory nerve expansed into the invest­ment, as some conceive by traditi­on from Columbus) the pulpe or car­neous substance of it, which being of a peculiar and unparralelled con­stitution, soft, lax, rare and spon­gy, doth imbibe the sapours, com­prehended in their own liquid principles and conservatories, and impregnated by the slaver or sali­val humidity of the mouth.

External medium there is none;3. Medium. for the gustatory Faculty is not in­vited into the act of comprehensi­on by the distantiall, but contigu­ous position, and immediate admo­tion of the sapid object to the Organ; but the internal medium is the porous pellicle, or spongy in­tegument of the Tongue, assisted by the concurrence, and coefficien­cy of the spittle, or salival exuda­tion of it: For this humidity is natures menstruum, ordained for the maceration, extraction, and impraegnation of sapors, which ha­ving passed the corrective or auxi­liant [Page 171]operation, of this liquid me­diator, are through the incontinu­ities, or interstitiall divisions of the obducted Membrane, soaked into the pulpous substance of the Tongue, and therein perfected into gustation. Vtenim Color objectum visus est, & tamen sine lumine videri non potest: ita sapor objectum gustus est, qui etiam non gustatur sine humido, quod est veluti actus medij, was the expres­sion of Aristotle.

The object of the tast is [...],4. Objectum. a Sapour; this is a position, whose certitude is erected on no meaner foundations then the infallible, and scientifick doctrine of our sense, (whose information in its own pro­per businesse, is thought superior to the incroachment of delusion, and carries authority sufficient to convert, or silence contradiction) and the aggregated affirmation of all Authors, whose judgments sa­vour any thing of reason: But what the nature and original of a sapour is, hath empuzled the en­quiries, and retired from the [Page 172]knowledge of those antient wor­thies, Empedocles, Democritus, Lu­cippus, Anaxagoras, Galen, Ariflotle, and all succeeding Philosophers; who had not with more then one eye looked into the Arcana of Chymistry, and whose caecutiency had missed the illumination of a Spagyrick Collyrium.

For though Galen and the Peri­pateticks hunt a sapour from Ele­ments,A digression concerning Sa­pors and their causes. and the determinate con­temperation of their first qualities, thus. There is no elemental or ho­mogeneous body qualified with a sapour, which is properly an affe­ction of compound materialls, re­quiring to its production the syn­drome, and syncriticall union of three principles, viz. (1.) Terrestri­ous siccity, (2.) Aqueous humidity, (3.) Heat, the [...], or a­ctive ingredient, which carries the masculine efficiency in operations naturall; for water, in the simplici­citie of its primitive constitution, being insipid, if percolated through siccum terrestre, acquireth a sapidity [Page 173]proportionate to the intense or re­miss adustion of the materiall dissol­ved into concorporation, as we can­not but observe in fountains, which contract to their streams the vari­ous sapors of those sundry veins of earth, through whose straits they have steered in their subterraneous voyages; and in a lixivium or lie, which admits the amaritude, or salsedo; discernable in the tast of it, from its transcolation through ashes: yet the essence of a sapour consists more in Humido, then Sicco, and is a qualitie affecting the Tast,Saporis defini­tio. owing its production to the per­mistion of an aqueous Humidum, with a terrestrious siccum, in com­pound bodies. But since the con­temperature is various, and the Aqueous Humidum united with the earthy Siccium (which is the sub­ject of sapors) hath its consistence participating sometimes of crassi­tude or thicknesse, and sometimes of tenuity or thinnesse; and the Heat (which is the active efficient) varies its activity, according to the [Page 174]graduality of intention or remissi­on, hence do those various and different kinds of sapors derive their Original.

And though Physicians on the tradition of these principles found the invention of remedies, and e­rect rules for the investigation of the manifest faculties of Medica­ments by the dignotion of their sapors;Fernel Method. Met. lib. 4. cap. 3. and to this end constitute nine differences or ground distin­ctions of sapors, as they are enumerated by that mouth of the Arabian Oracles, Eernelius, thus.

A sharp or keen sapor is that which affects the mouth and tongue with an acrimony,1. Acer. com­punction, and calefaction; this is conspicious in Pepper, Pellitory, Euphorbium, &c. It is suscitated from a thin, dry, and hot matter; nor can it subsist in a subject of any other constitution.

Acide,2. Acidus. or sharp, is that which penetrats and bites the tongue, but without any sence of heat; such is deprehended in Vinegar, juice of [Page 175]Limons, Citrons, some Malaco­tones and Quinces: this flowes from a thin, dry matter, or that whose innate heat is expired by putrefa­ction, or whose Original frigidity is concomitant to tenuity.3. Pinguis.

Fat, or luscious, sollicites the gusto neither with heat nor acri­mony, but furres or daubs the mouth with an unctuous lentor or viscidity; such is chiefly discerned in Oyles, either simple, or amyg­daline, in butter, & fat, which hath no rancidity, either acquired by antiquity, or originary and natu­rall; such as the fat of Lions and Wolves; in mucilaginous plants, as Althaea, &c. This hath its pro­duction from a thin, aeriall matter, temperate in heat and cold.

A salt sapor doth not very much calefy,4. Salsus. but by a sharp siccity bite the tongue: this is manifest chiefly in salt and Nitre; but more obscure­ly in the herb Crithmum, or sam­pier: it subsists in a matter whose ingredients heat and siccity are equall. For in water (which is not [Page 176]exquisitely simple) the externall heat in duration of time, torrefying and exiccating those particles or atomicall portions of Earth, which are incorporated with it, induceth a saltnesse and brackishnesse, per­ceptible by the tast. There is a­nother salt sapor produced by Chymistry, out of the most drie and earthy matter, which the extream and most intense activity of fire hath torrefied to Cinefaction. And there is no compound body in rerum natura, from which a Chymist may not extract the Calx and pro­per salt, discernable by the tast, as from Soot, Tartar, Nitre, &c.

The Austere doth both mode­rately bind,5. Austerus. and with a certain as­perity or roughnesse coarctate the parts of the tongue; and hence, in some measure dry and refrigerate: this is properly called Crudus sapor, and is peculiar to all fruits during their immaturity, as all observe in the juice of unripe Grapes, Apples, Pears, Medlars, and also Pursellane: it consists in a matter moderately [Page 177]participating earth and water, subject to the dominion and exu­perancy of cold.

The sweet sapor,6. Dulcis: with suavity and jucundity delights the sense, and is not offensive by the uneven­nesse or surplusage of any qualitie: such is conspicuous in Sugar, Hony, Liquorish, Polypody, Jujubes, and most fruits after maturity, and in most Lenitive Medicines.

The Bitter is antagonist to the sweet Sapor, is unpleasant and offensive, and doth, as it were,7. Amayus. cor­rade and divell the sense. This no­tably discovers it self in Alöes, wormwood, the lesser Centaury and Colocynthis, by whose exam­ple the others are easily discovered. The matter of it is crass and ter­rene, torrified and exiccated by ex­cessive Calidity: and hence omne a­marum est calidum & siccum.

The sowre borders upon the au­stere or pontick sapor,8. Acerbus: but is far more ungratefull to the sense, doth constringe & exasperate all parts of the mouth, and for this reason more [Page 178]dry and cool: prodigally percepti­ble it is in Pomegranate rindes, Galls, Sumach, Cypresse nuts, A­chornes, &c. it dwells in a composi­tion totally terrene and dry; whose languid heat is subdued to inactivi­ty by the conquest of its cold ad­versary, confed erate with siccity.

The insipid,9. Insipidus. fatuous, [...], is not in the rigor of language, a Sapor, but the privation of it, and doth strike the sense with no manifest quality. To this are referred, all the species of bread-Corn, Gourds, Gi­trull, Cucumbers, &c. Though these are materially crass, yet not absolutely earthly, dry, and astrin­gent, but dashed with a portion of humidity, which notwithstanding is not exquisitely permixed with siccity, by the power of heat. And since neither the cold is potentiall in any considerable excesse, it of necessity comes to passe, that nei­ther the Sapor can be judged of by the Gusto, nor any quality or medi­call faculty investigated by the in­sensibility of the effects.

We say,Scaliger. Lib. de plantis, pri­mae qualitates penè ab omniòus existimatae sunt saporum causa: tametsi nobis aliter videtur: Nam si sapor à calore fit, ergo calidum elemen­tum primo & per se sapidum eoeistet; Quid quòd multa ca­lida mista insi­pida. Quod si quis dicat ex 4 qualitatum tem­peratione consici saporem; respon­deat, an in ele­mento quopiam, qua elementum est, sapor insit? Non sane est. Coeterum, que­madmodum ne (que) vita prodit ab e­lementis neque risus, ne (que) sen­sus, neque intel­lectio, ne que crementum, ne (que) motus volunta­rius, sed à for­mis aliis quam elementaribus; ita sapor quo (que) though the endeavours of most have steered this course, and thus attempted the deduction of sapors from primitive qualities: yet have they rowled the stone in vain: and had not the light of the Chymists Fire relieved our benight­ed enquiries, they had yet been groping in the obscurity of error. For wee see good reason to be of Scaligers opinion, that wee may as safely deduce life, laughter, sense, intellection, increment and volun­tary motion (actions flowing from Forms more noble and divine) from Elements, as Sapors from their first qualities. VVherefore we conclude it more honorable and satisfactory to adhaere to the laudable doctrine of Chymists, who refer Sapor unto Salt; Sal enim est primum sapidum & gustabile, & omnia quae saporem habent, eum propter Salem habent. Ubicun (que) enim sapor deprehenditur, ibi sal est: & ubi­cunque sal, ibi sapor. Sennert. de Consen­su Chymicorum cum Galenicis cap. 11. wee direct the unsatisfied to that [Page 180]judicious treatise of L. Grillus de de sapore amaro & dulci.

CHAP. XII. Of the Touch.

THis is that fertile sense, to whose delicate invitement we owe our Generation; for had not the wisdom of providence in her de­sign of immortality, endued the Organs official to the recruit and rejuvenescence of mankind, with a most exquisite sense of Touching, and annexed a pleasant titillation, or lustful fury, which transports man beyond the severity of his rea­son, and bewitcheth him to the actions of carnalitie; the Deluge had been spared,Mare Anton. de seipso. Lib. 6. Num. 10 tum Coitus, intesti­ni parvi affricti­o, mucique ex­cretio, non sine Convulsione. Ita vertit Meric. Casaubon. for the first age had seen the world depopulated, and been the last age; and humani­ty had been lost in the Grave, aswell as innocence in the fall of our first Parents. Quis enim, per Deum immor­talem, concubitum rem adeò faedam so­licitaret, amplexaretur; ei indulgeret? [Page 181]Quo Ʋultu divinum illud Animal ple­num rationis et consilii, quem vocamus hominem, obscaenas mulierum partes, tot sordibus inquinatas attrectaret, nisi in­credibili voluptatis oestro percita essent Genitalia? and let us but abate the temptation of this sense, and the libidinous charmes of it, preambu­lous to the act of congression, we shall soon discover that so magnify­ed a delight of sensuality to be no other, then what that noble Sto­ick Marcus Antonius desined it [...]. But the attrition of an ordinary base intrall, and the excretion of a little snivell, with a certain kind of convulsion, as Hippocrates describes it.

This that friend that conserves us in our first life, which we spend in the dark prison of the Womb; ushers us into this, which our im­providence trifles away on the su­perinductions of sin, and never for­sakes us untill our translation into the future. For when all our other unconstant senses perish, or are up­on [Page 182]small pertubations of the mind suspended, and leave us un­guarded, and prostituted unto the cold embraces of death, this faith­full and unseparable Achates doth attend us unto that moment, which shall determine our mortality.Arist. de An. L. 3. cap. 13. Text. 67. Hence Aristotle drew that progno­stick, that if any creature be de­prived of this sense of. Touching, death will of necessity ensue: For neither is it possible (saith he) that any creature should want this sense; neither to the being of a creature is it of necessity that he have any sense besides this.

In brief, this is that perswasive sense, on whose testimony, the warie Apostle chose to part with his infidelity, and to conclude the presence of his revived Lord: that painful tender sense, on the pati­ence and victory of whose torments, the glorious Souls of Martyrs have ascended to the consummation of their faith. That virtuall and medi­cinal sense, by which the great Physician of the world was pleased [Page 183]to restore sight to the blind, strength and activity to the lame, hearing to the deaf, to extinguish the fea­ver of Peters Mother-law, stop the inveterate issue of his Haemorrhoi­dal Patient, unlock the gates of death, and reduce the Widowes Son from the total privation, back to the perfect habit of life.

Concerning this sense, there are no mean controversies among Phi­losophers, and the first enquirie is, An tactus sit unus numero sensus? An tactus unus numero sensus sit. Whether there be only one single power of touching (as there is one faculty of seeing, a second of hea­ring, a third of smelling, a fourth of tasting) or many distinct powers? Aristotle moves this query. Lib. de Anima, cap. 2. and subjoynes this reason of his dubitation, Vnus sensus est unius primae contrarietatis, &c. One single sense hath but one proper object, to which all, that it per­ceives, may be referred: But the touch seemes not to have one com­mon object, but many; for it judg­eth hot and cold, dry and moist, [Page 184]heavy and light, hard and soft, rough and smooth, thick and thin, &c. which are not reducible to any one common Genus; and the same reason, according to which they are qualified for the percep­tion of the touch. And by the trea­chery of this ignis fatuus, the faci­litie of some, who were far on their journey toward Athens, hath been seduced so wide off the tract of truth, as to fall upon the absurd belief, Plures esse Tactus, that there is a plurality of touching Faculties; and of these some make two, one for the discernment of calidity and frigidity, another for the dignotion of humidity and siccity; others superadd a third, for the percepti­on of gravity and levity; a third sect determines, that there are as many distinct powers of touching as there are [...] differences and contrarieties of tangibles: a fourth hath yet multi­plied their number, and superad­ed others, to the sensation of pain and pleasure, delectation, venery, hunger and thirst.

On the contrary, many conclude on the singularity of the touch, which although it comprehend objects in number, numerous, and in nature, various and repugnant, yet doth apprehend them all un­der one common reason, and de­terminate qualification: after the same manner that the sight discerns white, black, red, yellow, green, and all sub communi colori, coloris ra­tione.

Although we confesse our judg­ment below the decision of this high dispute, and that many great Clerks have determined of no­thing, but the immpossibility of its determination; yet probability in­vites us to this latter opinion: unam esse tangendi potentiam. For although there be a certain, [...] or materi­all immutation in the Organ, pre­ambulous to Taction; and this alte­ration is various and different, ac­cording to the variety and diffe­rence of tangibles; yet from this the unity of the Touch is not aesti­mated, but only from the spiritu­all, [Page 186]alteration, since it is proper to every sense to receive, not the sub­stantiall, but intentionall formes of its proper object. And this spiri­tuall alteration, which is the same in all the contrarieties of the tan­gible objects, constitutes one in­dividuall sense, otherwaies we may find no lesse varietie in any of the other senses. Neither shall we need to grant a plurality of Touches for pain and pleasure, since pain and pleasure are not perceived and di­stinguished by the Touch, but the objects of those passions.

The other greyheaded conten­tion (devolved from great antiqui­ty to the present,Organum tactus and not unlikely to descend to the bottom of future times) is concerning the instrument of this sense; some concluding for the Flesh, others the Skin, and most the Nerves: how lame and incon­sistent with the integrity of truth each of these opinions is, our suc­ceeding lines will attempt to de­clare.Adaequatum est Membrane.

Since every sense hath its pecu­liar [Page 187]Organ, without which the fa­cultie must remain uselesse and un­active: and this Organ is, by the provident law of constitution and praedisposition, subject to the ad­mission of that [...], or affection, which the object shall impose or impresse on it; and that part is to be accounted the Organ, which is manifestly affected, and altered by the object; we suppose the inducti­on good, if applyed to the touch, that in all members which discern tactile qualities, there is the instru­ment of touching; and that part which in every place of the body, is affected and changed by tactile qualities, is the Organ of touching. And since the touch resides in no part which is not furnished with a membrane, and ècontra, wheresoe­ver any membrane is, there is the sense of touching also; we conclude, that the Heart Membranes are the true, prime, and adaequate Organs of the Touch, and that all parts re­ceive their sensibilitie from them.

Some have endeavoured the sub­version [Page 188]of this opinion, but with vain and inconsiderable objecti­ons,Non Caro. for what they urge; that the Flesh is endowed with the sense of feeling, is manifestly false. For the Flesh feels not per se, or by any sen­sible power inhaerent to it selfe, but as it is furnished with Nervous, or Membranous Fibres, which are bestowed on the substance of the Muscles: But the Flesh of the vis­cera, and glandules, whose substance is unprovided of Fibres, is wholly devoid of sensibility.

And although Galen teach us,Nee Necuus. Lib. de placit. 7. Cap. 6. [...] that every part furnished with a Nerve, enjoys the sense of feeling; yet are we to al­low his Axiom tru ōly in a qualified sense, that is quatenus ipsi nervi mem­branosi sunt; as the nerves themselves are membranous, and disseminate their fibrous surcles and capillary productions on the parts. Other­wise if we consider the Nerves in sensu diviso, in the naked simplicitie of their own natures, as they are [Page 189]strictly and properly nerves, they are not the proper instrument of touching, but Canales or conduits inservient to the distribution and transvection of the Animall spi­rits into all parts of the body, in which respect they are officiall to the touch no more, then to the rest of the senses. But that qualification and endowment of sensibility they possesse, they borrow from the membranes, wherewith they are invested; as ordinary observation of wounds of the Nerves, especially the greater ones, wil inform us; for the meduallary substance may be handled and drawn forth of the wound, without any pain at all; but if the coat or membrane be but touched, most exquisite and invin­cibletorments immediately ensue.

Concerning the skin,Cutis est instru­mentum tactus, praecipuum, sed non adaequatum. we grant it to be the common integument of the body, whose principal and publick action is esse tactus instru­mentum & ad subjectarum partium tutelam, to be the instrument of Touching, and discern external [Page 200]injurious instruments that invade the body; and we beleeve that Galen said very truely, Cutem, maxime quae est in manu, omnium sensibilium normam esse, & tactus instrumentum, pruden­tissimo Animali proprium, qua, ut com­muni instrumento, adres tangendas & apprehendendas, omnium qualitatum tan­gibilium differentiae melius quam ulla alia corporis parte, dignoscuntur: Yet we cannot concede it to be unicum et ad­aequatum tactus Organum, the only and adaequate instrument of touching; but since other parts could not want this sense for the avoidance of destructive and noxious objects, nature hath been far more bountifull, and diffused it into the most retired parts; and for this reason the Membranes are dispersed through all the body, and by their mediation the sense of touching, which in many of the internal parts is most exquisite and acute.

The collection of all is, that the praecipuous Organ of the touch, is [Page 201]the skin, chiefly that part where­with the hands are lined, as de­stined to the common apprehension of all things tangible: but the adae­quate, are the membranes; by the benefit whereof, all other parts (the skin excepted) obtain the sense of Feeling.