Anthropologie abstracted: or The idea of humane nature reflected in briefe philosophicall, and anatomicall collections.

OF THE NATURE OF THE HVMAN SOƲL.

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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , 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 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 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, 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 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, (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 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 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 〈 in non-Latin alphabet 〉 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, 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 〈 in non-Latin alphabet 〉 , 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) 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. (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 〈 in non-Latin alphabet 〉 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 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, this ſentence; 〈 in non-Latin alphabet 〉 &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, 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; 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 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, 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 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 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 〈 in non-Latin alphabet 〉 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 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 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.) 〈 in non-Latin alphabet 〉 , 3. Intellectus. 1. Speculations. 2. Practicus. Speculativum, & (2.) 〈 in non-Latin alphabet 〉 , 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 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 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; 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 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 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , &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 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 〈1 page duplicate〉〈1 page duplicate〉 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.

Frena nihil patitur minùs, at que libido vovendi, Nec ſe lege ſinunt libera vota premi. There's naught abhorrs Confinement like our luſt, Nor are our Votes Conformed to what's juſt.

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 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 & 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: 〈 in non-Latin alphabet 〉 &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 be enrolled amongſt Ariſtotles 〈 in non-Latin alphabet 〉 , 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. 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 〈 in non-Latin alphabet 〉 , 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 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, 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.) 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 precipitous fall) deſtitute of ſupernaturall 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 〈 in non-Latin alphabet 〉 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, and actuates luſts, and concupiſcence; as if in our ſoul were 〈 in non-Latin alphabet 〉 , a conformative power, whereby our hearts can faſhion and proportion evil. Truly the cauſe procatarctica, or provocative, is from without; but 〈 in non-Latin alphabet 〉 , 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 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 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 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, which his Faemal Harper, by obeying his Pagan preſcript, on the ſixth day, after Conception, danced to abortion, in theſe words, 〈 in non-Latin alphabet 〉 &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 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 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 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 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 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 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, 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 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 〈 in non-Latin alphabet 〉 .

This Originary heat, diſſeminated and diffuſed, principally in the ſpermatick parts, called by Ariſt. 〈 in non-Latin alphabet 〉 : but chiefly radicate and ſeated in the heart (for the ſame reaſon by Galen ſurnamed 〈 in non-Latin alphabet 〉 , 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 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 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 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 〈 in non-Latin alphabet 〉 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 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 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 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 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, attracted, prediſpoſed to ſanguification, and (per 〈 in non-Latin alphabet 〉 ) 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 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 〈 in non-Latin alphabet 〉 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 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 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, 〈 in non-Latin alphabet 〉 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 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 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 〈 in non-Latin alphabet 〉 , & 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, 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 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 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 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. 〈 in non-Latin alphabet 〉 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 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 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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , 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 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 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 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 〈 in non-Latin alphabet 〉 , 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 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, 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 〈 in non-Latin alphabet 〉 &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 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 〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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, 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. 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 〈 in non-Latin alphabet 〉 , Reſpiration, is compounded of two contrary ſucceſſive motions: 〈 in non-Latin alphabet 〉 Inſpiration, and 〈 in non-Latin alphabet 〉 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) 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, 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. 〈 in non-Latin alphabet 〉 . 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 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 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 〈 in non-Latin alphabet 〉 , 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 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 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 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 〈 in non-Latin alphabet 〉 per quam Corpus Animatum ſenſibile extra ſe poſitum percipit, & 〈 in non-Latin alphabet 〉 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 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 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. 〈 in non-Latin alphabet 〉 , &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 〈 in non-Latin alphabet 〉 , 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, 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 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 notion accepted, 1. Propria. are (1.) 〈 in non-Latin alphabet 〉 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.) 〈 in non-Latin alphabet 〉 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: 〈 in non-Latin alphabet 〉 . & de An. cap. 9. text 89. 〈 in non-Latin alphabet 〉 , &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 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, objectively move the ſenſe.Dari 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 , 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 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, 〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 , 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 with counter-ſcarfs, or curtains, wherewith, at pleaſure, they may repulſe the invaſion of the deſtructive object.

3. The ſight by its 〈 in non-Latin alphabet 〉 , 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 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 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. 〈 in non-Latin alphabet 〉 , 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, 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 〈 in non-Latin alphabet 〉 , Corneous and 〈 in non-Latin alphabet 〉 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.) 〈 in non-Latin alphabet 〉 , 2. 〈 in non-Latin alphabet 〉 . 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 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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, 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 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 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 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 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 〈 in non-Latin alphabet 〉 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 〈6 pages missing〉

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 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 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 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 Perſpicuum, Medium viſus. all bodies qualified with pellucidity or perſpicuity: and the 〈 in non-Latin alphabet 〉 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 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 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 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 〈 in non-Latin alphabet 〉 all ſounds audible, 1. Definitio. by the benefit of the Ear. 2. Organum.

The adaequate inſtrument of 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, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 to palliate his 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 ſordiculas in auribus, and by the vulgar Engliſh, the eare-wax (or gluttinous expurgation of 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 ingenite Aer; for thoſe, who have this membrane incraſſated, and too much condenſed, from the primitive conformation, ſuffer a 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 . To 〈 in non-Latin alphabet 〉 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 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 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 〈 in non-Latin alphabet 〉 , conſociable to the external, which ſhould propter ſimilitudinem ſubſtantiae, with familiarity entertain the external: ſo alſo in the ear is there 〈 in non-Latin alphabet 〉 , an aeriall ſubſtance, generated of the moſt pure, 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 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 〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 , 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 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, 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 〈 in non-Latin alphabet 〉 contiguity and continuation it arrive at the ear; For as 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 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 〈 in non-Latin alphabet 〉 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 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 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 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 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 〈 in non-Latin alphabet 〉 , 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. 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 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 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; 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 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 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. 〈 in non-Latin alphabet 〉 thus 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 which hath a pecular ſubſtance,figure, and compoſition, witneſſe 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 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 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, 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 〈 in non-Latin alphabet 〉 Tangible, of the other 〈 in non-Latin alphabet 〉 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 opinioned, 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , 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 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 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 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 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 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 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, 〈 in non-Latin alphabet 〉 , 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 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? 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 〈 in non-Latin alphabet 〉 . 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 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 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, 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 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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, 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 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 〈 in non-Latin alphabet 〉 , 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 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. 〈 in non-Latin alphabet 〉 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 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 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 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.

FINIS.