PHysicall knowledge, which is no­thing else but an observation of the order and course of Nature, was by the Ancients begun and founded upon experience, and afterwards traditionally communicated unto posterity. It was first in the particu­lar senses, then in the common sense, and by degrees introduced into the intellect, and there digested into a science: which science, being analy­z'd or resolved into parts, might with ease by others be attained unto by reading▪ although by the begin­ners thereof it was onely elabora­ted by experience: as for example. Any one of an indifferent capacity may in a short time have the whole body of naturall philosophy in his mind, by reading over some short [Page 78] physicall systeme whereas another of a most penetrating wit cannot at­tain thereto in many years by the onely light of Nature. Hence it is that the Ancients who had no con­siderable writings from others were so laborious and industrious in the inventing of arts and sciences; that they esteemed mans life too short for the perfecting of one art▪ [...] saith Hip­pocrates▪ life is short but art is long. But the succeeding ages, being heirs to the writings of their predecessors, became so carelesse and negligent of farther knowledge, that they did wholl forsake that way which their ancestours used, and did con­tent themselves onely with a specu­lative knowledge of reading over the writings of others, this book-learning hath been so sacred amongst such-like schollars of superficiall and speculative knowledge, that it [Page 79] hath been by them accounted a Pia­culum to gainsay the least tenet of generally received philosophy. It is not long since our universities were to guilty of taking upon trust the opi­nions of others, confirming their as­sertions by sic dicit Aristoteles, whereas Aristotle himself could say Amicus Plato, amicus Socrates, sed magis amica veritas. Aristotle well knew that if some doubt should not be made of the positions of the best Author, truth could not possibly be discerned from error. And indeed if Aristotle himself should have been beleev'd in all things, the world should have still retained those chi­meras of the elementary fire, the motions of the heavens by intelligen­ces &c. If faith should have been given to the writings of Hippocrates without all exceptions, many wo­men with childe had perished whose lives have been saved by letting [Page 80] bloud. If succeeding ages had rested in Galens knowledge, the sciolists of our dayes would have made mad work with hellebore, scammony, colo­cynth &c. such violent and dange­rous purging medicines as Galen onely knew.

If some in this age had not doubt­ed all authority whatsoever, the circular motion of the bloud had not beene discovered.

The common wealth of learning hath received the greatest advanta­ges from such as have not been con­tented to tread in the common road, but have taken to themselves the liberty to try whether the most gene­rally received tenets might not have been at first taken up by a misunder­standing of circumstances.

Now they which have made the best discoveries in all ages have al­waies found many adversaries, and [Page 81] have been accused of affecting sin­gularity untill such time as their opinions grew popular, the reason is because the world takes no notice of that way and means by which the ancients gott their knowledge.

They which make new discove­ries, and do adde to arts and sciences, or doe obliterate any thing which hath been generally received, have no other way to doe this then the ancients had for the invention of the said arts and sciences, for there can­not possibly be any physicall know­ledge in the intellect which hath not first been in some sort in the sense. He that could never see or hear can­not possibly have any notion of sounds or colours in his mind: be­cause the notion of sounds or colours is nothing else but the remembrance of such things seen or heard. Seeing then it is so that sens [...]ble experience is the first foundation of all science; [Page 82] why should not we, that have had more experience, make collections of our experiments as the ancients did; thereby not despairing to gain a more exquisite knowledge?

We have meditated upon some experiments, from whence there doe seeme unto us to result some conclusi­ons which whether they agree or not with what others have concluded it is not on our parts either to exa­mine or to regard: but it more con­cerns us to examine and take notice whether such conclusions be rightly taken up from such experiments and whether we may not be deceived by misunderstanding some circumstan­ces.

We have observed in severall cre­atures that the bloud which is found in the heart and adjacent parts doth differ from that which is in the smaller veins.

The opening of a jugular vein [Page 83] easeth the extreme paine in the head, when phlebotomy in other parts is not proficuous.

A small quantity of blood taken from the sublinguary veins a­bateth an inflammation of the eyes, whereas letting blood as a generall evacuation doth not conduce, the like is observed in inflammations of the throat, ears, and other adjacent parts. In the tooth-ach a horse leach applyed to that very gumme where the paine is although it draw but a very small quantity of blood yet it doth immediately and wholly abate that extreme paine.

Bleeding in the left side is knowne by experience to be conducible to the cure of the splenetick distempers▪ and so likewise to take blood from the right side is observed to be most pro­ficuous in those affections of the liver wherein phlebotomy is required.

Bleeding in the Hemarrhoidal [Page 84] veins is an admirable remedie for those distempers of the adjacent parts, especially of the kidneys, wherein there is required evacu­ation.

A quartain ague is commonly a­bated, and sometimes wholly cured by opening of the Salvatella.

Vpon distempers of the spleen, the veins of the left side are fuller than those of the right.

In the Hemicrania there may be seene a large vein in the temple of that side where the pain is, where­as the temporal vein of the other side is scarce visible, and in all other parts where there is present pain proceeding from fulnesse, the veins of those parts are much fuller than the veins of other parts wherein there is no pain.

Often letting blood in the same vein causeth a diminution of the vein. I presume by the same reason that the [Page 85] umbilicall vein in infants having no blood in it to extend it, doth by de­grees lessen, and at length degenerate into a nervous substance.

From these observations I con­clude that there is given by Nature a peculiar blood to each extreme vein in mans body: and that al­though the whole masse of blood doth indifferently passe through the arteriall vein, the venall artery, the heart, and part of the Aorta; yet it is afterwards divided in its passage towards the extreme parts, in such sort, that the severall veins and ar­teries of the extreme parts do receive blood of some what a more different temperature the one from the other.

The blood of the Salvatella doth differ in temperature from that which is in the temporall veins al­though they do both meet together and mix in the subclaviary veins. And the blood which is in the subclaviary [Page 86] veins, consisting of severall parts, doth differ from that which is in the low­er part of the hollow vein (which doth consist also of other severall parts, being a composition of all that blood which was more simple in the re­spective branches of the hollow vein) although they are compounded in the upper part of the hollow vein, entering together into the right ven­tricle of the heart, for farther illus­tration hereof we may compare the masse of blood in mans body to the sea in the greater world. The sea by its Diastole doth send into the more inward parts of the earth, even to the extremes thereof a great quantity of water, which we know must necessarily be mixt in the ocean, as also in the great gulf which is the aorta thereof, where it first enters the earth; yet in the capillary veins, viz. the beginnings of springs we observe it to be pure and simple: [Page 87] although again it doth become more and more mix'd and compounded, as by degrees, passing through the veins, viz. the more superficiall ca­vities of the earth, it doth approach nearer and nearer to the sea▪ we know that the most simple part of the blood is in some sort a hetero­geneous body: yet comparatively we may call the blood in the ex­treme parts and capillary veins ho­mogeneous or similar, and that which is in the larger vessels and centre of the body heterogeneous or mix'd which, though it be mix'd, is in no wise confused: but it is even there so digested and so orderly disposed; that upon the next pulsation of the heart it is dispersed according to the order of Nature. Blood of such like temperature as came from each par­ticular vein is orderly returned thi­ther again by the pulsation of the heart▪ no otherwise then Bees, that [Page 88] in a summers day disperse them­selves severally according to each ones genius some miles distance from the hive, and when at night they are return'd again, being all in the hive together, every one finds out his proper habitacle or place of abode (more by the wisdome of Nature than the knowledge of each indivi­duum) that so they may be disposed and ready each one to take the same journey the next day as it did the day before.

Nature, abhorring confusion even as she doth a vacuum, hath so oeco­nomiz'd the humours of mans body, that as they are mix'd by degrees in approaching nearer and nearer to the centre, so they doe meet with the graduall augmentation of heat, whose property it is to keep them still in order by joyning the homo­geneal and disjoyning the heteroge­neall parts thereof▪ and that the [Page 89] blood may not be two much mix'd at too great a distance from the cen­tre where it cannot have heat suffi­cient to govern it, Nature hath pro­vided valves and put them in fit pla­ces, viz. the meetings together of the veins▪ for farther explanation of my meaning take an example, the blood which is in the subclavi­ary veins is a mix'd blood: and so is that which is in the hollow vein: yet neither of themselves severally are so much mix'd as afterwards at their enterance together into the heart: Now as the heat of mans body is most intense in the heart and by degrees more and more remisse towards the extreme parrs; so is the blood most mix'd in the heart and adjacent parts, and so lesse and lesse mixt as it is more and more remote from the centre, so that the hollow vein and the subclaviary veins have such a mixture of blood as is answe­rable [Page 90] to their distance from the heart as also a heat proportionable. But this just order and proportion might be violated, if Nature had not ap­pointed valves to do what on their parts is to be done▪ that blood which is in the hollow vein in its motion upwards, might, some of it, passe beyond the heart and enter into the subclaviary veins, if Nature had not placed valves there to forbid it: there might, I say, be in the subclaviary veins blood as much heterogeneous as that in the heart, whereas the heat is not there accordingly. And so if there were not valves in the meetings together of other veins, there might be a return of some blood, and consequently too great a mixture at too great a distance, where it should want heat sufficient to govern it.

We have perceived sensibly in se­verall creatures that the blood of the [Page 91] heart and adjacent parts doth differ from that blood which is in the ex­treme parts, but we never could per­ceive any sensible difference of that blood which is in the severall veins of the extreme parts: yet notwith­standing we have concluded that there is a difference. The reason is because we know that all that blood which is found in the heart came from the severall veins of the extreme parts.

We know likewise that if that blood which was in the extreame parts in severall veins had not differed, there could not have resulted in the com­position thereof such a manifest dif­ference▪ as for example. I know some few springs meeting together which make up a brook able to turne a mill: this brook in its farther descent meets with another brook of such-like pedegree as was the former: the water still descending increases into [Page 92] a river. Now knowing that this ri­ver is nothing else but the mixture of waters flowing from such severall springs, although the waters of these severall springs seeme not to differ amongst themselves, yet there being a manifest difference between the ri­ver water and that of the springs, (the river water being able to bear soape and yest, whereas the water of any one of these springs severally is of no use either for brewing or washing) I must necessarily con­clude that the springs do also differ. If I had not this argument of the river to convince me, I confesse, I should think there were scarce any difference in the severall waters of all these springs yet they which doe wholly drink water say that they could never yet find the water of any two springs in all respects alike.

Braceletts, or such as physitians [Page 93] call periapta, if they be used loco et jure they doe performe a manifest alteration upon mans body, for we know by experience that camphor included in a nodule and hung about the necks of Children hath cured di­vers agues in a short time, without any other means whatsoever, the bloodstone is known by experience to stanch bleeding; pyony roots either cure or abate epilepticall fitts, with many others.

Many have been cured of lingring and cacheticall distempers onely by the change of the aire.

They which have hot and costive bodies do not excerne by seat and urine a third part of what is ingested, yet their bodies are not at all increa­sed either in weight or bulke.

Infectious diseases, which are seated cheifly in the spirits, are sooner received by a body that is sweating, then by the same body at on other time

Hot bodies are sooner fluxed by unctions or plaisters wherein there is mercury, then bodies more tem­perate.

The same body sweating is also sooner fluxed by such like unction or plaister then at another time.

Salivation is stayed, and the mer­cury carryed out of the body, by sweating.

From these observations digested, and made to conspire in one there seeme unto us to result these three conclusions.

First, there is in mans body a con­tinuall circulation of spirits through the pores, whereby the miasmes of the aire are received into the body and the excrementitious vapours ex­pired.

Secondly, the pores are of two sorts, the one kind for expiration, wherein the motion of the spirits and vapours is from the base to the [Page 95] point, and the other for inspiration, wherein the motion of the returning spirits together with the infection of the aire is from the point to the base.

Thirdly, the pores for inspiration are valvous, that is, so contrived that the spirits cannot possibly goe out again the same way they came in.

We meane by spirits that vapour or effluvium which, by the naturall heat is raised from the syncere hu­mours of the body or from that part of the masse of blood which is un­corrupted, now the spirits being an exhalation from the purest blood, they are also in themselves pure, and are so continued by this regular motion which Nature hath provi­ded them▪ [...] is an aphorisme recorded by wise Hippocrates Nature cannot remaine [Page 96] in the same state▪ there is nothing in the whole world stands still if we rightly consider it. All bodies are either continually acting upon their owne excrement, and so moving tow­ards a higher degree of perfection, or else they are suffering by some excrementitious matter, and decli­ning towards a state of corruption▪ now whether they act or suffer, they have in them a circular motion, which is the only condition by which this action or passion is performed▪ as for example. A peece of pure and polished iron, if it be wetted and put into a moist aire which is not agree­able to its nature, will corrupt, and by degrees become more and more corrupted untill the whole body thereof be converted into rust. But on the contrary iron that hath con­tracted rust will refine and purifie it selfe, if it be oyled and kept in a dry aire▪ the reason of this is the [Page 97] motion of the spirits, which are bound by the law of Nature to keep a just correspondence between the body and the ambient aire.

This regular motion of the spirits is as the first wheele in a clock, or as the primum mobile to the lower sphaeres in the greater world, the spi­rits moving do put the secondary spirits into a motion of consent, and the secondary spirits do move the lighter humours, and so at length by a subordination of motion the gros­sest humours, are constrained to move; and the whole body is con­tinued in and preserved by this per­petuall motion▪ hereby the influences of the heavens which wander in the aire are ushered in the body▪ hereby sensation is performed, and a just in­telligence given unto Nature how in each moment the aire doth stand affected.

We have observed that if the head be but moderately heated, the whole body is immediately put in­to a sweat: yet if the body be very hot and the head cold, sweat is not procured.

The head, and those parts that are nervous and membranous are most prone to sweat.

They which are prone to the epi­lepsie, convulsions, or any other dis­temper proceeding from the obstruc­tion of the brain, are not at all proclive to sweating.

They which are subject to sweat much have seldome the headach: and so on the contrary.

Those things which are diapho­retick, as Guajacum, China, Sarsa­parilla, have an immediate opera­tion upon the brain, and are known by experience to have cured invete­rate paines in the head proceeding from obstructions, whereas all other [Page 99] means have failed.

From hence we conclude, that all that matter which is transpired, either by sweat or insensibly, is first conveighed into the brain, and from thence by the nerves scattered into the habit of the body.

That which is transpired is, in the body, a spurious spirit, and is regu­lated by the motion of the spirits, passing through the same channels, although it have no reentrance into the body or motion of returne, it is to the spirits as a meteor to the stars, which by the starrs is put into a motion of consent, although to no other end than speedily to be dissol­ved or to vanish.

The spirits we conceive to be, in all respects, the primum mobile of of the microcosme: which doe move in the largest circumference and ut­most orbe of the body, and did first begin that motion which is essentiall [Page 100] to the life of man▪ which whole mo­tion must be first accurately explai­ned, before we can enucleate the order of Nature in transpiration or other excretion.

We did denominate the spirits to be an exhalation from the purer blood: which exhalation is the pro­duct of heat, and heat the ofspring of motion▪ yet notwithstanding we conceive that the first thing that did move in mans body was the spirits. These positions doe imply a seeming contradiction, for if the spirits be the beginners of motion how is it that they doe become the ofsprings thereof at a third remove? I answer that the spirrits are to be considered after a twofold manner▪ they are either innate, such as were the be­ginners of motion or else adventiti­ous, those that are the continuers or preservers thereof, the spirits which did begin motion in mans body [Page 101] were nothing else but the spirituous part of the seed: which from the first instant of its motion must necessa­rily become more and more refined, and so by degrees exhale until it be all spent▪ the adventitious spirits are an exhalation from the purest blood which doth make a continual supply for the continual expence of the in­nate spirits: that so that regular mo­tion which is essential to the life of man may be continued and preser­ved. The spirits doe continually move in the veins and arteries toge­ther with the masse of blood: yet their proper orbe is from the beginnings of the nerves to all the extremes thereof, as also to the whole surface of the body. There is a continuation of pores from the brain and spinall marrow through all the nerves▪ fibres and membrans of mans body: through which pores there can nothing but spirits, or that [Page 102] which is transformed into the shape of a spirit, these pores as we said be­fore, are of two sorts, through which the spirits which are natures intelli­gencers do passe and repasse, through the one kind of pores the spirits are continually passing from the brain, to give intelligence to all parts how the brain doth stand affected, where­by motion is performed, and through the other pores the spirits move backwards towards the brain where­by there is performed sensation: we conceive that there are several de­grees of spirits, viz. Finer and gros­ser: and according to those seve­ral degrees we suppose them to move in a greater or lesser circuit▪ the grossest spirits move onely in the veins and arteries together with the masse of blood: those which are finer passe through the arteries of the rete mirabile into the brain, and from thence are carryed downe by the [Page 103] nerves into the habit of the body, and doe return againe by the same nerves (although they do passe through different pores) into the brain, and then they enter into the veins of the rete mirabile, from whence they passe towards the heart and are again circulated with the blood: these spirits which move in the nervous parts, which are pro­perly called animal spirits, are also of severall degrees. viz. some purer and others lesse pure▪ the purest Spi­rits expatiate themselves at some distance from the surface of the body▪ those that are lesse pure move but to the surface, & those that are yet gros­ser come not so farr; but they doe in the mid way by an anastomosis of pores Change their path, and make a more speedy return unto the brain▪ even as in the circular motion of the blood the purer parts thereof are conveighed by the pulsation of the [Page 104] heart to the extremities of the arte­ries, and are received again by the extremities of the veins: but the grosser parts come not so farr, but are lett into the veins by an anasto­mosis, whereby they do obtain a shorter journey to the heart.

Here we must take notice that the purer part of the purest spirits doth continually vanish into aire, and is continually supplyed by that which is in the next degree of purity: so that each moment every particle of the spirits becomes more and more re­fined: and hath such a successive being that it cannot twice be called the same. The humours and spirits are in continuall motion, which ren­ders them obnoxious to continuall alteration.

The grossest blood doth continu­ally become more and more refined: and whereas at first it moved no farther than the first anastomoses or [Page 105] openings of the arteries into the veins, it doth afterwards increase in its circuit untill at length it move to the utmost parts of the body: then is it resolved into a vapour, to the end it may increase and feed the grosser spirits which are in the veins and arteries▪ which spirits, by their circular motion, increase in purity, untill they move, first, out of the veins and arteries into the nervs, so farr as the first anastomosis of the pores, afterwards even to the surface of the body, and at length they doe move out from the surface, being then in such a degree of purity, that after­wards by their perpetuall motion they do perpetually lose themselves in the aire.

Now as the motion of the spirits is conformable to their beginning, in­crease, state and declination; even so is the motion of that excrementitious matter which is, or should be, tran­spired [Page 106] either by sweat or insensibly▪ it is at first a vapour raised from the impurer parts of the blood: which vapour is afterwards rarified unto such a tenuity that together with the spirits it passeth out of the veins and arteries into the nerves, when it is in the nerves, being capable of several degrees of rarity and density, it is either transpired, or left in the habit of the body, however, the thin­ner parts thereof are carryed out by an insensible transpiration.

I have observed that after the puncture of a nerve in the arme, the whole arme hath been much less­ened.

Many w^ch have received some hurt in the os sacrum have had an extenu­ation of their thigh and legg of that side wherein they received the hurt.

They which doe lose the use of any part, have also an abatement of [Page 107] flesh in the same part.

They which are much prone to sweating do neither pinguefie nor increase in flesh.

In consumptive bodies where there is an abatement of flesh, there is a more then ordinary transpiration.

From hence we conclude that the nerves are the immediate organs of nutrition: that is, that part of the blood which serves for nutriment is carryed by the nerves into the habit of the body.

The veines and arteries are the elaboratory of the whole body, or the preparatory vessels wherein the humours are made fit for Natures use: the brain is the first receptacle of the humours so prepared: and the nerves are those organs through which they are conveighed unto all the parts▪ there is nothing in the veins and arteries, except that which the gall and spleen do receive, which [Page 108] is not transported unto the severall parts by the nerves, and before it can be received by the nerves it must ne­cessarily be resolved into a vapour, this vapour is multiforme answera­ble to the heterogeneity of the hu­mours, the severall parts whereof it will be too tedious to prosecute: yet by a more generall division, for our present purpose, we may divide it into three parts, which three parts, considered as well jointly as sever­rally, may perhaps bring us unto the knowledge of Nature in all her act­ions. One part hereof is excremen­titious, another part nutritive, and a third part spirituous▪ that which nourisheth is of a middle nature be­tween the spirits and excrementitious vapours▪ it agrees with the spirits in its equality of parts, which makes it lesse capable of being excerned: and it is like to the excrementitious va­pours in its aptitude to condense: thus [Page 109] by an equall participation of both natures it hath a propriety of its owne, viz. assimilation. The spirits, in their motion towards the external parts, by acting upon the excrementitious vapours doe in some sort suffer, and are precipitated or embodyed with the said va­pours, whereby there is begotten a third which doth participate, as I said, of both natures▪ the most sound and tenacious nutriment is a mixture of the grosser spirits, and most syn­cere part of that which is excremen­titious▪ and on the contrary that nutriment which is most volatile or consumptive is the finest spirits in­terr'd in the impurest excrements. Hence it is that so great a quantity of this false nutriment is so speedily congested, and again so suddenly dissolved▪ for when the nerves are so oppressed and loaded with excre­mentitious vopours, that even the [Page 110] purest spirits are clowded therewith; needs must these vapours which can­not be transpired settle themselves in the habit of the body, and increase into a considerable bulke in no con­siderable time: and afterwards it must as suddenly wast by reason of the disproportionable mixture where­of its nutriment doth consist. The spirits, being too fine to continue fix'd, do in a short time fly away, whereupon the condensed vapours which were underpropped thereby, can no longer subsist, but doe putre­fie and dissolve, and do also by mo­tion of consent bring the most solid nutriment into a state of dissolution.

There is much difference between the flesh of the same body in its infan­cy & afterwards when it is grown up.

The flesh of the same body al­though it be nourished with the same diet hath oftentimes a manifest [Page 111] change in a short time onely by the alteration of the aire.

They whose flesh is most solid, close, and compact are not so apt to feed, as others whose constitution is more weake, and their flesh of a more Spongious and loose tempe­rament.

Eunuchs and such as do seldome use the act of Venus are most apt to pinguefy▪ and we have observed in several creatures that onely upon the the losse of a testicle they have sud­denly grown fat.

These observations do give us oc­casion to doubt whether or no there be any assimilatrix in each part to make that nutriment which it receivs like unto it self. It seemes unto us that the spirits and humours do ra­ther act upon the parts, then the parts upon them: otherwise the parts would not be so conformable to the alteration of aire and diet, but [Page 112] should keep constantly the same temperament▪ how is it then that the whole body is not confusedly nou­rished, but every part and particle thereof doth receive nutriment ac­cording to its own kind? I answer that the spirits which are the cheife instruments of nutrition, which are as multiforme as are the humours and parts, although they doe meet altogether in the brain yet after­wards they are divided, in their passage towards the severall parts, and as they doe divide they doe take along with them such parts of the excrementitious vapours as are most agreeable to their particular natures▪ so that by virtue of that action and passion which is betwixt the vapours and spirits as they are moving in their proper orbes, there is such nutriment made as is sutable to each part; w^ch nutriment as it is in fieri, is moving towards its centre, [Page 113] wherein, being compleated, or in facto esse, it doth acquiesse.

Doubtlesse there is the same rea­son in a kernell for its first expansion into parts, as afterwards for the growth thereof: and at length being grown to a great tree it hath the same principle for the continuation of its bulke, as it had for its first growth. In like manner we conceive it most probable that the same in­ternal principle which did at first form the parts, and did make the first flesh in mans body, doth make an addition thereto: and not that the body is made by one prin­ciple, and preserv'd by another. If the more spirituous part of the seed, being cherished by the warmth of the wombe could at first, by mo­ving in a figure agreeable to its Na­ture, make it self a habitation to dwell in: it may as well be thought to increase this habitation, and con­tinually [Page 114] continually to repaire it being in­creased.

These tenets which we have deli­vered looke not asquint nor thwart one another, but they are so harmo­nious in themselves, and do so agree with all manner of experiments of what kind soever, that we must ne­cessarily make nature a monster if we deny them, but on the contrary paint her to the life in the acknow­ledgment thereof. According to these Hypotheses we will first recapitulate the oeconomy of Nature in mans body, beginning with him before he had a being, and so by degrees bring him on to his Journeys end: then afterwards we will consider whe­ther all operations of externall things upon mans body be not involved in this oeconomy.

To omitt much which may be spoken concerning the harmony of the [Page 115] well tun'd Spirits in healthfull bo­dies of consistent yeares: how the spirits moving from the surface of the body, bring pleasant objects in­to the brain, which do so delight the fantasy, that she is unwilling to dis­misse them into the storehouse of memory, but is eager to give them present entertainment▪ how the fan­tasy by hovering upon such pleasant objects must necessarily arrest the spirits which are the supporters there­of: and how the spirits, which can no longer be then move by delay are condensed. I say, to omit much which may be spoken concerning the first originall of seed, I conceive it will be sufficient for our present purpose to begin with the seed ready made, which is the first original of man.

The seed is nothing else but con­densed spirits: as may appeare by its tenacity and equality of parts▪ herein we must take notice of such [Page 116] a mediocrity of condensation, that the major part is apt to be brought back again to its own nature, and be continued therein; provided it have such circumstances as are required for the effecting hereof: that is, such a degree of heat as the spirits alwaies had, and such matter annex'd unto it▪ hereby the purer part of the seed may not only be resolved into their first principles, viz. into spirits, but also this matter may be resolved into a vapour, which the spirits may re­ceive for their nutriment. Now these conditions are to be found in a well constituted wombe; into which the seed being injected is formed into parts after this following man­ner.

The purer part of the seed, which is included in the centre, is at first rarefied into a grosse spirit, which hath a slow motion in a narrow or be proportionable to its grosse consis­tence: [Page 117] but afterwards, as by degrees it doth revive and put on its owne nature by being more and more ra­rifyed it doth move quicker and in a larger circuit. Now as the spirits by condensation doe cease to move, and by rarefaction doe recruit in their motion; even so by their return unto their own nature they doe ob­tain the same motion which they had before condensation▪ the spirits revived in the seed do not only re­gain their motion, but also such mo­tion as they had in the body of man▪ they move in the same figure in the seed as they did in the body: so that by granting the spirits a motion a­greeable to their owne nature, we have the parts carved out unto our intellect, which we may easily con­ceive to be but the footsteps of the spirits.

That particle from whence the spirits doe first move and unto which [Page 118] they do returne, is afterwards the heart▪ their first footsteps are the greater veins and arteries: having at first a regular motion in the seed analogicall to that of the grosser hu­mours in mans body, that is, from the heart to the first anastomoses of the veins and arteries▪ from thence by degrees they tread farther, untill at length they have compleated their double path for the humours to walk in, and have finished the whole series of the veins and arteries▪ after that the purer parts of the spirits do carve out the menynges of the brain, and by a farther progresse of their naturall motion they doe make the nerves, and then do run divisions thereupon, dividing them into fibres, and dilating them into membrans.

After this manner is the first foun­dation of mans body laid: and then as these spermatick parts do increase in bulk, they have added unto them [Page 119] such appurtenances as are suitable to their severall natures: the veins and arteries of the Embryon, as by de­grees they do become more capaci­ous, do receive by the umbilicall vein the purer parts of the mothers blood, and then the grosser: where­as at first the spirits by their motion drew into consent nothing else but an exhalation from the mothers seed. And as by degrees the veins and ar­teries are filled with blood: even so are the fibres of the muscles cloathed with flesh by virtue of the said blood in the veins and arteries, which is first rarefied and made to put on the nature of a spirit, and is carryed a­long with the spirits through the nerves, and afterwards amongst the fibres of the muscles is recondensed▪ in the meane time the purer parts of the spirits are together with some excrementitious vapours coagulated into marrow in the centre of all the [Page 120] parts throughout the whole body: the more spernatick part whereof is afterwards secerned from that which is more excrementitious, and, by de­grees, by the heat of the body is ossiated. In this Coagulum of spirits and vapours we include all kinde of medullossity, as the spinall marrow, and the substance of the brain.

Such parts onely of the masse of blood are carryed into the nerves as are capable of being rarefied to the consistence of spirits: but those parts which are of a different nature, and are too much fixed or curdled, are coagulated in their distinct pla­ces, according to their peculiar dif­ferences, in the right and left side: and do make up the liver and the spleen▪ the liver was by the an­cients thought to be the only organ of sanguification▪ and Fernelius at­tributed the like office unto the spleen, upon consideration of that [Page 121] multiplicity of veins and arteries which are disseminated throughout the whole body thereof. But these opinions are now exploded by all since the discovery of the circular motion of the blood. Doubtlesse the spleen as the Ancients held, is the re­ceptacle of the more grosse and me­lancholick blood; by virtue whereof the masse of humours are purified from their feculencies. It is our opini­on that not onely the spleen, but also the liver hath no other office than to purifie the blood, by taking into it such parts, as if, they were in the veins and arteries, would fix the blood too much and by consequence prevent nutrition. For we have ob­served in an Atrophia, and in any manner of cachecticall distemper that alwaies either the liver or spleen, or else both are obstructed: and up­on the opening of such like ob­structions nutrition is again per­formed, [Page 122] and the body returneth to its naturall temperament. We have likewise observed in those bodyes of children that we have dissected, which have languished a long time, and at length dyed of an atrophie, that the liver hath been full of scir­rhous tubercles, and very small: the reason of this we conceive to be be­cause those parts of the masse of blood which should have been sepa­rated and left congested upon the liver were kept moving still in the veins & arteries, by reason of those scir­rhous tubercles which did obstruct those narrow passages of the liver through which the blood should have been strained: whereas if it had been strained those parts should have been left behind in the Paren­chyma of the liver which is their proper centre.

And so it is with the spleen: when its transcolatory office is by [Page 123] any means prevented, the humours have an unjust consistence and are not so apt to be rarefyed, whereupon nutrition cannot be so well per­formed.

If sanguification had been the office of the liver, Fernelius had done well in attributing the same to the spleen: for they do both alike consist of al­most infinite small veins and arteries interwoven with their Parenchyma: but if the office of all these small veins and arteries in the liver be to strain the blood, we must allow the same office to the spleen: yet the veins and arteries of the liver are somewhat smaller then those of the spleen▪ the reason is, because it is re­quired that the blood of children, which is strained chiefly by the liver, should be somewhat thinner then that of those which are grown up, which is percolated by the spleen, for as we affirme that the spirits by their [Page 124] first motion do bore the veins and arteries, and doe move alone there­in untill such time as the veins and arteries are capacious enough to re­ceive the mothers blood: so it is required that the blood which first enters into the veins and arteries be almost as thin as spirits, by rea­son of their slendernesse, and after­wards that it have such a consistence as shall be agreeable to the smalness or largnesse of the vessels. So that the blood of children is so much purer than that of those that are grown up, by how much their veins and arteries are smaller. And that it may be continued so, the liver, as I said, hath veins and arteries some­what smaller then the spleen, that being the chief percolatory of chil­drens blood, and this of those that are old. Those that are of middle age have their liver and spleen alike proportionable to their bodies, and [Page 125] doubtlesse they doe their offices alike: but children have large livers and very little spleen, and on the contrary old men have their liver somewhat wasted, and their spleen much inlarged.

The Embryon, having all its parts finished, and the whole clock-work of nature compleated, doth struggle in its determinated time, to get out of the wombe, as from too narrow an inclosure, and is ex­truded by the mothers body as too great a burthen.

No sooner is the inf [...]nt born, but the lungs are set on work, and the Diaphragma made capable to con­spire with the muscles of the Abdo­men for the excretion of some excre­mentitious matter, which before could be carried no farther then into the intestines. The serous part of the blood is also now evacuated through the urinatory passages, [Page 126] whereas before it was transpired, and left in the secondine, to polish the skin, as also to extend and burst the secondine, and make it slippery for the better extrusion of the infant, now the head by degrees comes in­to shape, whereas before it was disproportionable to the body. Here we cannot but admire the great wisdome and providence of Nature in throwing out the serosity of the blood by transpiration whilst the Embryon is in the wombe, that there­by the grosser parts thereof may be coagulated with some spirits within the menynges to make up the sub­stance of the brain, whose office is to fix the spirits, for severall uses, of which we shall speake hereafter; and afterwards in expelling the said se­rous parts through other more open passages, least the brain should be too bigg, the spirits too much fix'd, and the infant borne become lethar­gicall

Nature willing to continue what she hath produced, and desirous to preserve what she hath made, hath provided the infant borne such a diet as is spirituous viz. its mothers milke: which being received into its body warme from its mothers breast, doth very much support and streng­then the first foundation of its body, the spirits, and doth nourish and increase the spermatick parts which are the main architecture upon this foundation▪ yet children, as by de­grees they do grow up, and get strength, are afterwards nourished as well with other diet as they were before with milke: although by how much the body is more increa­sed in bulke, by so much the greater quantity of spirits is required for nu­trition thereof. Here we must know that as the body becomes stronger, there are spirits extracted by the Chymistry of Nature out of that diet [Page 128] which is lesse Spirituous, or at least hath its spirits lock'd closer up in its parts.

As the spirits are the only ingre­dients which doe enter the compo­sition of sperme, so are they the nourishers and augmenters of the spermatick parts: yet as the spirits are insufficient to make seed except they be condensed, even so are they incapable to nourish and increase the spermatick parts, except they be first tuned and fixed by a well con­stituted brain. Hence it is that both children and those that are grown up doe oftentimes pine away and languish, not for want of spirits or other nutriment; but by reason of the evill constitution of their brain: which being rectified by shaving the haire, and application of corro­borating emplaisters, they do regain their flesh, and are nourished as well as ever. Although the flesh receive [Page 129] not its nutriment wholly from the spirits, yet they are the chief instru­ments of its nutrition: which do qua­lifie the nutritive part of the blood, and are themselves qualifyed by the brain. Now the chief office of the brain is, as I said, to fix the spirits for severall uses: and first, that they should not be too much dispersed, secondly for nutrition and auction of the parts, thirdly for the making of seed, and fourthly for ratiocina­tion. Here we doe not conceive that the brain doth primarily act upon the spirits; for we think it would be absurd to ascribe action to any part which is not in motion, and passion to the spirits which doe continually move: but we suppose that the spirits by acting upon the brain do acciden­tally suffer and become more fix'd.

As the spirits are alwaies passing through the brain which is in the mid-way of their journey back­wards [Page 130] and forwards betwixt the veins and arteries and the nerves, so part of them doe alwaies suffer condensation from the time they doe begin to move until their motion cease: that is, from the first original of man until he die. And as there is a continual fixation of spirits, so there is a continuall expence and a continuall increase thereof, although sometimes the expence is greater then the increase, and on the contra­ry, those spirits which are fixed, are not afterwards lost by transpi­ration, but they doe either nourish and increase the spermatick parts for preservation of the individuum as in those of under yeares, or else they are converted into seed for propa­gation of the species as in those of consistent age. In most old men, whose brain is of a dryer constitu­tion, there is a lesse quantity of spirits condensed, perhaps so much as is [Page 131] sufficient onely for nutrition of the spermatick parts, but no superfluity for seed: and in those aged men whose brain is so well constituted as to prepare more nutriment then is required for the spermatick parts, it is either left in the brain (the se­minary vessels being closed by rea­son of dissuetude) and so doth cause a great swimming and disyness in the head: or else it is carryed tow­ards the spermatick parts which have no need thereof, and there doth putrefie and corrupt, which doth produce aches and pains in several parts of the body.

How ratiocination is performed by the condensation or fixation of the spirits it may appeare as followeth.

As sensation is performed by the motion of the spirits from the ex­treme parts, which doe carry their [Page 132] respective objects into the brain, so is raciocination by the retention of the said objects: that is, by the memory of such-like sensible per­ception, as we said before that the notion of sounds or colours is no­thing else but the remembrance of such things seen or heard. Now these objects are retained, or this sensible perception is remembred by the fixation of those spirits wherein the said objects do abide. So that as the spirits are fixed and continued in the substance of the brain, even so are the objects treasured up toge­ther with the spirits: the compari­son of which past objects with others that are present or to come is called ratiocination.

The spirits, being pure of them­selves, would by their continuall motion be so attenuated that they could not be contained in the body, if they had not a refrigeratory, the [Page 133] brain, to contemper and allay them: by virtue hereof the sensories are shut up, and sleep is caused, that there may be a reparation made for those spirits which were lost while the sensories were open. Whereas, notwithstanding the coldnesse of the brain, some spirits doe continually lose themselves in the aire; it is out of the great providence of Nature, that thereby they may make the aire a fit medium betwixt the sence and the object. So we see the spirits for smelling do disperse themselves in the aire indifferently, but the visive spirits are not scattered except in the illuminated aire.

It will be too tedious to discourse at large how the object, by how much it is more pleasant, by so much it doth the more entice out the spirits and how the exercise of the several senses upon pleasant objects doth become hypnoticall. It is sufficient to [Page 134] know that as the spirits were the first movers in mans body, upon whose motion all other natural actions do depend, even so all acti­ons cease, when the spirits cease to move. And as life doth commence by the motion of the spirits, even so the cessation of this motion is the next and immediate cause of death: whether it be by solution of conti­nuity in some principal organ where­by the spirits are made incapable of keeping their circuit, or by some mercuriall vapour which doth sud­denly or by degrees intercept their motion, or else by something which is stupefying that doth suddenly thicken them: I say by what acci­dent soever the motion of the spirits is staid death must necessarily ensue thereupon. And no man ever yet dyed either a natural death, or by any accident whatsoever, but the next and immediate cause of his [Page 135] death was the cessation of the mo­tion of his spirits.

We call that a naturall death when the spirits are not violently in­tercepted or discontinued: but as by degrees they are thickned and have a slower motion, as is evident by the slownesse of the pulse, dim­nesse of light, thicknesse of hearing, coldnesse of the body &c. so in processe of time they are wholly staid, although nothing violent doth happen unto them.

Thus we see that both the be­ginning, increase, state, and decli­nation of mans life doth depend wholly upon the motion of the spi­rits: as also all circumstances con­tained in the said beginning, increase, state and declination. As nutrition, auction, excretion, voluntary motion, sense, ratiocination, and whatsoever else is comprehended under these. And as the spirits do governe the [Page 136] body within it selfe, so by the me­diation thereof all things else doe operate upon the body: not onely that which nourisheth and increa­seth, but whatsoever purgeth, vomi­teth, procureth sweat &c. hath its qualities first received by the spirits, and from thence communicated to the humours or parts according to the particular natures of such like qualities.

Aloes and Colocynth taken in­wardly, purge the body, and so they do by outward application. Terpen­tine taken inwardly provoketh urine, and emplaisters of terpentine applyed to the back and belly do the like. Emplaisters of Ammoni­acum dissolve and mollifie scirrhous tumours, no otherwise than Am­moniacum taken inwardly doth dis­solve scirrosities of the liver and spleen. Lapis haematites, dragons blood, bole &c. stop a flux whether [Page 137] inwardly exhibited or outwardly applyed. Quicksilver taken inward­ly procureth salivation: and so it doth by outward application. Pills and plaisters of Asa Faetida are both good against the rising of the wombe. Unctions of Brimstone cure the itch; and so doth Brimstone ta­ken inwardly. In a word, all things whatsoever have their operation a­like upon the body whether they be used inwardly or outwardly. But this could not be, if the operation of those things which doe alter the body was not performed by the immediate act of the spirits, neither could the spirits so act, if they had not both a circular motion betwixt the centre and the surface, whereby they do keepe a correspondence be­tween all the diversity of parts of the body and did not also expati­ate themselves at some small distance from the surface whereby they doe [Page 138] take into the body the infection of the aire. There is nothing whatso­ever which is not continually spen­ding its spirits in the aire, as is demon­strable in all things, which are sub­ject to wax old, I meane not onely living creatures in the course of their life, but even vegetables, and the parts of living creatures▪ which we call druggs, unto which we ascribe several virtues. Let them be kept never so choicely, yet they will in time decay, and lose the said virtues which we ascribe unto them, the reason is because they doe subsist, and preserve themselves, that time they do continue, by this expence of their virtues, that is, their spirits in the aire; otherwise they should sud­denly be corrupted. And if they be so attenuated that they may be, and are taken into the body of man, or if they be contiguous to his body they doe the like. Now the spirits [Page 139] of mans body, as they are alwaies moving out and returning into the body, they doe continually lay hold on that which they find in the aire to be most agreeable to their owne nature, that is something which is most spirituous, and doe carry it into the body▪ and whatsoever they find in the stomack and guts of a spiri­tuous nature they do likewise carry it into the more inward parts viz. into the veins and arteries: and af­terwards perhaps into the nerves▪ so that whensoever any medicament, whether drug or composition, hap­peneth within the reach of the spi­rits, the body is thereby altered: and so much the more by how much the parts of the said medicament are se­parated, because thereby its atomes are more speedily scattered. Here we must know that the medicine: acts not primarily upon the spirits, but the spirits upon the medicine▪ [Page 140] although afterwards they do acci­dentally suffer▪ hence it is that em­plasters do performe no alteration upon a mortifyed part: neither do external things act at such a di­stance, whereunto the spirits of the body cannot come to lay hold upon the spirits, atomes, or qualities thereof.

I could make a closer illustration of the spirits of the body acting up­on the spirits of the medicament by almost infinite of examples, but for brevities sake I shall propound two or three.

Let any one swallow ten or twelve seeds of coloquintida whole: he shall have the seeds again in his ex­crements, yet notwithstanding his body shall be purged, this is a suf­ficient argument to convince any one that it is the spirits of the medi­cine that purgeth.

Let the seeds of coloquintida be [Page 141] powdered and mixed with honey, and then spread upon leather and applyed to the belly: and this also purgeth, this is another cogent ar­gument to demonstrate that as the spirits of medicaments do operate, even so they are carryed by the spi­rits into the body.

Three seeds of coloquintida in powder purge as much as twelve seeds whole. This at the first sight should seeme to be an argument to prove that it is the substance of things that worketh: but when we seri­ously consider that the seeds whole do also worke, although not so pow­erfully, and that purging medicines do also work by outward applica­cation, we must conclude that the reason why the seeds powdered worke more than the seeds whole, is because the spirits of medicines being lock'd closer up in their parts do disperse themselves but mode­rately, [Page 142] whereas after they are ope­ned, and their parts separated they doe fly away with more alacrity▪ hence it is that all manner of drugs, if they be kept entire doe retain their virtues longer then when they are powdered. Here we may take notice of a vulgar errour which is generally received concerning the virtues of simples, which they say are either actually or in power: as if the body did reduce them out of power into act. I confesse the heat and moisture of the body may so soften them and open their parts, that they may spend their virtues faster, no otherwise than as if they were infu­sed or decocted: but I deny that there is any essentiall difference between their power and their ac­tion: because they do alwaies act, although according to severall cir­cumstances with more or lesse vi­gour▪ but this concerns not our present purpose.

Those things that alter the body doe not onely in a generall way make evident these positions which we have delivered, in that it doth plainly appeare that it is their spirits which doe act upon the spirits of mans body &c. But they doe also confirme the same if we consider them severally in their private and particular operations▪ as for ex­ample.

Cordials, and such things as are spirituous are commonly given with good successe indifferently unto all that faint and swound away: al­though such like fainting or swoun­ding in several persons doth proceed from severall causes, the reason of this is because the result of all things which do injury to the body is the fixing, stopping, or intercepting of the spirits▪ so that such like cordials which have power to rescue the ar­rested spirits, do for the present re­vive[Page 144] the body, in that they doe move the said spirits which are the cause of all other motion.

Those things which doe violently purge, if they be given without any preparative unto those bodies where­in there is a tenacity of humours, they doe commonly cause Syncopes or sudden faintings away. The reason is because the atomes of such like purging medicines, finding those passages bolted up through which they should enter into the intestines, are immediately carryed into the nerves, where they doe intercept, or confound the regular motion of the spirits. The reason also wherefore purging and vomiting medicines do oftentimes procure sweat, is because their spirits are carryed into the nerves.

Opium doth allay pain: and doth cause sleep, the reason of the first is, because it thickens the spirits and [Page 146] intercepts their motion towards the brain. The reason of the second also is, because it doth, by condensing the spirits, shut up the sensories.

Those things which are drying and astringent as china, guajacum, sarsaparilla, conserve of red roses vitriolated &c. do oftentimes prove analepticall. The reason is, because they do fix the spirits which are the chief instruments of nutrition.

Camphor causeth sleep, by atte­nuating the spirits and causing ex­pence thereof.

Milke, and some other things which being eaten are straightway converted into a milky nature as almonds, the foure greater cooling seeds &c. do resist drunkennesse. The reason is, because they do pre­cipitate the spirituous part of beer, wine, or any other liquor, which would sly up into the brain, and disturbe the regular motion of the [Page 147] sp [...]ri [...]s. [...]o we see posset drink is lesse vapo [...]ous than beer or ale, because the sp [...]r [...]s of the said beer or ale are pre­cipitated with milke.

S [...]l P [...]unellae, Vinegar, and al acide juices are proficuous in pesti­lentiall diseases. The reason is, be­cause they do precipitate that mer­curiall vapour which doth intercept the motion of the spirits. No other­wise than Aqua fortis, which is made of vitriol and saltpeter, doth precipitate and tame quicksilver, and make it lesse fluid and vaporous.

New milke warme from the cow, and milke suck'd from a womans breast is a great restorative. The rea­son is, because it doth in a more than ordinary manner increase the spirits which are the chief instru­ments of nutrition.

Those things which are knowne by experience to be hurtfull to the eyes, and to dimme the sight, as [Page 148] garlick, lettice, colewort &c. do it upon no other account than by thickning the visive spirits: and on the contrary where the eye sight is not perfect, it is oftentimes helped by such things as do rarifie the said spirits, as fennell, betony, Eyebright &c. Here we must take notice that condensation and rarefaction are not of themselves hurtfull or profitable to the sight, but as they do retard or accelerate the motion of the vi­sive spirits which is the next and im­mediate cause of seeing, they do by consequence become hurtfull or pro­fitable,

The water of the sperm of froggs preventeth the spreading of a gan­grene, by intercepting the spirits, which would carry the septick quality of the extreme part gan­grenated nearer unto the centre of the body.

In contused wounds the part is [Page 149] preserved from mortification by in­jecting of spirit of wine into the wound, or fomenting the part there­with: the reason is because it doth both comfort the spirits & rarefie the pores, that so the motion of the spirits in the part may not be hindred.

Adde hereunto the virtue of ac­tual heat in any manner of distemper whatsoever either outward or in­ward. They that are well versed in chirurgicall operations cannot but know the efficacy of hot stupes. And so in feaverish distempers those things which are given actually hot, provided they nourish not too much, do sooner quench thirst, and abate the praeternatural heat of the body, than cooling Iulapes. The reason is, because heat doth open the pores and by consequence make way for the spirits to move.

This motion of the spirits, Cour­teour Reader, is that we did intend, [Page 150] in this inconsiderable treatise, to pro­pound unto thee. Wherewith we were loath on a sudden to interrupt thee: thinking it more convenient first to broach some tenets, which are involved in it, under the notion of Paradoxes. Yet we presume that up­on serious consideration thou wilt looke upon all we have here written as Orthodox. And that for two rea­sons. First, because all operations of externall things upon mans body are reducible to reason upon this ac­count. And secondly because there is no contradiction in the whole Series of our discourse, but each position doth so confirme another, that in the whole there is such a symmetrie as doth become the simplicity of truth.