A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR, A Philosophic Discourse CONCERNING MAN.  
BEING THE ANATOMY Both of his SOUL and BODY. WHEREIN The Nature, Origin, Union, Immaterality, Immortality, Extension, and Faculties of the one, AND THE Part, Humours, Temperaments, Complexions, Functions, Sexes, and Ages, respecting the other, are concisely delineated.  
By. S. H. Student in Physic.  
— Quod Medicorum est.  
Pertractent Medici, tractent fabrilia fabri.  
London, Printed for Stebhen Foster, at the Sun and Bible on London-Bridge. 1680.   

TO Sir John Hartop Baronet.  
SIR,  
THis little and unpolished Tract (by reason of its Authors pensive Thoughts, concerning its Entertainment among the Critic Censurists of this Carping Age, and his careful Solicitude, to whose Patronage he dare presume to commit it) is just like a small Vessel tossed up and down in the midst of a turbulent Ocean, and buffered by the swelling Waves of an unruly Element, having its Sails lacerated by the boisterous Assaults of an unmerciful Wind, and not knowing to what Port or Haven it had best betake itself: For when I seriously reflect on my own Unworthiness and Insufficiency, for a Work of this Nature, I am ashamed to think of exposing the Weakness and Imperfection of my Juvenile Labours to Public View, much more when I contemplate on the Dignity and Grandeur of your Person, the multitude of your Natural and Acquired Accomplishments, the Profoundness of your Judgement, and the Accuracy of your Discerning Faculty, am I Astonished, and even stand Aghast at the thoughts of appearing at the open Bar before so Discerning a Judge. But yet on the other side, when I conside you Candour and Clemency, the Natural Result and Product of such a Genuine Disposition, as inclines you to Pardon and Overlook the common Frailties of Mankind; the Weight and Argument in this last Consideration,; to publish it, proeponderates that of the two former to keep it dormant: so that now having resolved to strike Anchor at the safe Harbour of your Name here prefixed, my fluctuating Thoughts are already reduced to Calmness and Serenity of Mind; and I value not the inconsiderable Puffs and Blasts of a thousand Censurists but can Laugh at all their Taunts and Jeers, and Calumnies. Or shall I compare it to a Ship embarked with Goods (though very ordinary) intended for a long Voyage, and foreseeing a multitude of Storms and Tempests, which it must unavoidably venture thro', yet having a Skilful and Successful Pilot to steer its Course, is not much concerned at those Perils, which otherwise would undoubtedly cause a Shipwreck?  
Shall I also compare it to an Infant, which in the very Exit from the close Confinement of its Mother's Womb, and in the midst of its Pangs, wants a Skilful Midwife to hasten its Delivery. Thus Sir (to apply the Allegory) if this Partus, freed from the teeming Womb of its Author's Brain, wherein it was conceived and ushered Naked into the open World, doth but live, being Received and Embraced by suck as are Wellwishers to those good Intentions that begat it; it must acknowledge its Life and Entertainment in the World, to be solely derived from you who would so Candidly Vouchsafe to obstetricate it.  
Therefore Worthy Sir, presuming upon your Benignity, I shall wholly devote it to your Patronage, and must assure you, that though it be not a spurious Brat, yet I dare not acknowledge to be its Parent or own it to be my Legitime Offspring, unless you will deign to make it yours Adopted.  
And though it may be rather called an Embryo than a perfect Partus, it being Fraught with many Imperfections, by reason of its Parent's Infirmity, yet I hope the Consideration of this will rather excite you to Commiserate it than cause you to Disdain to Look on it; for certainly it had ere this proved Abortive had it not continued to this (small) Maturity, merely being sustained by the hopes of your Readiness and Willingness to render your Aid and Assistance in the extremity of its Exit, and in the necessitous time of this its Delivery.  
Sir, It is not because I think any Benefit will accrue to you by your Inspection into this Discourse, or that it will any way add to your Knowledge that I present it to you, but knowing that you have a Genius which inclines you to such Studies as these, as well to more sublime ones, I cannot but hope that you will Encourage the same, where you see it in others, and by a kind Acceptance and a candid Resentment of these my Endeavours, manifest the same.  
Besides your willingly Patronising somewhat of my Fathers (though on another Subject) some years since, was a great inducement to make me hope and expect the same unparelled Favour from you; which humble Request, if you will condescend to grant▪ you will for ever oblige him who really is  
London, Jan. 29th. 1679. Sir, Your Devoted Servant Samuel Haworth.   

THE EPITSLE TO THE READER.  
Candid Reader,  
KNowledge was ever worried with the reproachful terms of Pride and Profaneness, by some ignorant and blinded Zealots; And although in these clearer and brighter days, it has obtained many Choice and Pious Patrons, yet cannot that vindicate it from being slurred and branded with the most shameful and blemishing Titles; some do so illy resent what favours of it, that one would imagine that they had a secret Antipathy to it, lurking in the very frame of their Natures: Some damn it as Irreligious and Antichristian, and deem it wholly inconsistent with Gospel Simplicity; because it sometimes discovers the Darkness of that Light that they fancifully pretend to. It's wonderful to see how many are continually puffing at this Light; some with the more vehement blasts of Rage anf Fury, others with the gentle ones of Scoff and Derision, but each equally designing its Final and Fatal Extinction. Revealed Knowledge, is to the Apprehension of some, a thing Dull and Irrational, Natural, with others is Sordid and Atheistic. Either of those Lights are much too Glorious for the vitiated Optics of such Brutish Sensualists. Nothing gratifies them but what accords with their Humorous Dispositions, and is tempered into a sutableness to their Corrupted Fancies: It's strange Men should so much oppose their own Happiness, disown their clearest Faculties, and without the least shadow of Provocation, be content to place themselves in a lower Rank than God and Nature has allowed them. To talk of the Immortality of the Humane Soul, to vindicate its Difference from Material Substances, to assert its Divine Origin and Production, is now become sufficient to entitle a Person to the Malignant Scoffs of some Profaner Wits: For Sensuality is so much their Element, that they are not easily persuaded to be Wise beyond it, neither can they be induced to think those things to have a proper Existence, which are not capable of being confined to that Predicament. So that whatever is declared of things Spiritual (things of a more Noble and Sublime Extraction than what's Corporeal) is by such no otherwise esteemed than impertinent Babbling. All that we hear from them of these Matters, is only that constant Clamour, that to assert Immaterial, and Spiritual Being's is unintelligible Nonsense. But it were unworthy any Person of Ingenuity to be concerned, whenas the Purity of our Faculties, and a serious Reflection on their refined Nature, is Argument enough to convince any of the most prodigious unreasonableness of such Frantic Surmises: Should we to gratify some perverse Humorist, resolve all our Knowledge into Sense, we must be forced to confess that we understood scarcely any thing of our owu Natures; that we exerted Actions, which we could no more, nay less account for, than the Flux and Reflux of the Ocean; and whose Fountain and Original would be as undeterminable as that of Nibe, As for the reducing those Acts of Will and Understanding, or those finer Reflex ones, to the Arietations and Fortuious Jumbling of insensible Atoms, is a Notion exceedingly gross and absurd: For the most exquisite Motion of the smoothest and smallest parts of Matter is utterly incompatible with the subtle and refined Operations of a Spirits Faculties: So ridiculous does the Hypothesis of the Atheists seem to be, that I cannot imagine any should adopt it, unless he were swayed by Interest, or biased by some secret thoughts of his being capacitated to maintain any thing against the most violent Assaults of his well accomplished Adversaries. Let the Atheistic Tribe brave it with never so much Confidence and Presumption, yet any Reasonable Person may at an easy rate be informed of its groundlesness, and the Weakness of its support. Strong Confidence ought to be built on weighty Reasons and confirmed Truths, or the Superstructure will become the Object of men's Scorn and Derision: And whether the Confidence of some Atheists be any better founded, I think the following Discourse may in part evidence to any impartial and disinterested Mind: I am persuaded that this piece will be acceptable to any to whom Knowledge is dear and delightful, but I judge it will be far otherwise to those that affect Ignorance, and Glory in their own Blindness and Stupidity, that like the Negroes think nothing Beautiful but what discovers itself in their own Native Blackness: But it were apparent Folly to manifest any Resentment of their Censures, who endeavour to lessen the distance between Man and Brutes, as is evidently visible by their earnest and vehement Attempts to cashier that Knowledge that makes the difference the more wide and conspicuous. The Subject, of the ensuing Discourse (as the Title Page assures us) is Man, the Compendium of the Universe, and a brief summary of all Nature's Works; so that indeed a Treatise on this Subject, is as it were a Commentary upon the whole Book of Nature: For that there is something In Man Analogic to all the Parts of the Harmonious Structure of the World, is that which the Treatise in its very Entrance represents by a very curious and exact Delenation: It describes Man in almost all his Postures and Appearances, discovers the Noble Extraction and Origin of his Diviner Part; clearly manifests the sublime Nature of the Properties and Faculties of that Incorporeal Being; gives some probable Conjectures of its Condition, both Antecedent and Consequent, to its state of Union: Opens the Nature of the Affections, shows the Difference occasioned by the Terminations of the Irascible and Concupiscible Appetites on the Variety of Objects. Then it evidences to us the Souls Immortality and detects the Vanity of Atheistic Cavils against so famous and irrefragable a Truth: It also presents us with a delightful View of the curious Frame of the Humane Body, and thence raises us to the Contemplation of the Ineffable Goodness and Admiration of the Stupendious Wisdom of the Deity, visible in the erecting so Amiable and Harmonious a Fabric. Then MAN in the differing circumstances of Age, Sex, and Complexion, is offered us as the Object of our Speculation: So that the Author has traversed all the various Regions of the Microcosm, and has notably described the most remarkable Occurrences in that intellectual System. The Design of which, without all Controversy, is no other than to guide us in the practice of, and show us the Comprehensiveness of that Ancient Sentence, Know thyself. The Discourse aims at the Knowledge of ourselves, at clear and distinct Apprehensions of our own Natures, at a view of our whole Frame and Module: And although nakedly considered it be speculative, yet it is directly leveled at Practice, namely, to assist us in the regular Ordering and Governing our Lives and Actions: it were then undeniable madness or conceitedness, to frown at, or show a dislike of the Endeavours of others advantaging us in a larger Prospect of our own Being's: If we blame others, and disparage their Labours designed for our Benefit, it is an apparent Demonstration we maintain an over-winning Fondness of our own Abilities; what others may object against this Treatise, I am not able to conjecture, neither shall I be solicitous to inquire; but this I dare promise myself, that such as are acted with generous and ingenuous Souls, will be candid and favourable: But as for such as applaud themselves for their admirable Faculty in Obtrectation and Raillery, and such like disingenuous Foolery, it were absurd to regard them. It is usually said, and I wish it were more considered, That its much easier to quarrel at men's Discourses, than to frame one of a more even and methodic Composure. To censure Treatises of squabble with them is no desperate difficulty, but to write others that shall in all respects wonderfully surmount them, is a Matter of no great Facility. I confess a complete measure of Confidence may accomplish a Man for Drollery and Invectives; but there must be other Ingredients to make him deserve the Denomination of truly Learned: And to such as shall look on what the Author here Exposes to the Public, with an Eye of Disdain and Contempt, it's my humble Request they would recommend to us something of their own on the same Subject, more worthy our Inspection and Perusal, by which thing I am persuaded, they will highly gratify the Author and please others. If Reader, the Author's Judgement and thine, may interfere (as it's highly probable they may) let not that be cogent with thee to move thee to a dislike of what he offers thee. Thou perhaps judgest thy Opinions to be founded on the plainest and clearest Evidence, when-as on the contrary, the Author presumes, and that it may be not rashly, that his Sentiments are enforced with as convincing Demonstrations as any. It were therefore unbecoming to precipitate thy Sentence of the Treatise, either in a way of Commendation or Detraction, till thou hast deliberately weighed and considered the Design, Matter, and Method of it. Let it be but admitted to plead at the Bar of Reason, and I am confident the Author will be content to submit to any thing, that shall certainly be determined by that High Court of Judicature. What remains is only to recommend the following Discourse to thy Candid Perusal, hoping it may be of some Benefit and Advantage to thee. Vale  
G. W.   

On the AUTHOR.  
Begun faint Limners, with your vain pretence,  
Of Plainly Representing Man to Sense;  
Your Art's defective, you cannot Portray  
This Lively Image, vain is your Essay,  
By Lines, and Lineaments, his Shape t' Express;  
That makes not Man, which is his Garb and Dress:  
The Soul's the Man, your Colours are too Dark,  
To give the Features of that Heavenly Spark.  
Learn then of th' Author for he it is that knows  
To Draw the Man as well as Paint his clothes.  W. B.  

THE CONTENTS.  

The Introduction Pag. 1  
THE Creation of the World Ib.  
Of Light Pag. 2  
Of the Firmament Pag. 5  
Of Water Pag. 6  
The Cause of the Saltness of the Sea Ibid.  
How it is made Fresh Ibid.  
Of the Motion of the Sea Ibid.  
Of the Generation of Plants Pag. 7  
Of the Heavens and Celestial Luminaries Pag. 8  
Of the Sun's Motion, with the Motion of the Earth Pag. 9  
Of Living Creatures Ib.  
Of the Creation of Man Ib.  
Man's Analogy with the Great World Pag. 10.   

CHAP. I.  
THe two Parts of Man, and the Division of this Discourse into its Two Parts Pneumatology and Somatology Pag. 12   

CAHP. II. Of the Nature and Definition of the Soul Pag. 14. AN Introduction to this Chapter Ibid.  
That the Soul is not the Form of Man Pag. 15  
But that Union is the Form of Man Ibid.  
Reasons to prove the Soul not to be a Form, Pag. 16, 17, 18  
Aristotle's Definition of the Soul ridiculous and pedantic Pag. 19, 20  
The true Definition of the Soul. Its Essence consists in Cogitancy Pag. 21  
Cogitancy hath no dependence upon the Body Pag. 23   

CHAP. III. Of the Origin of the Soul Ibid. THat the Soul doth not praeexist Pag. 24  
Neither is it propagated ex tracude Pag. 25  
Several Arguments against the Souls propagation Ibid.  
The true Origin of the Soul, That it is immediately Created by God Pag. 27   

CHAP. iv Of the Union of the Soul to the Body Pag. 28 THat Spirits stand in need of Bodies to Act in Ibid. etc.  
That the Soul is not united by the Mediation of the Corporeal Soul, evinced by several Queries Pag. 32  
Neither is it only united to the Glandula Pinealis, and thence influenced by the Body Ib.  
But by its extension thro' the Body, it actuates all its parts Pag. 33   

CHPP. V. Of the Immateriality of the Soul Pag. 34 THe Souls Immateriality proved from its Activity Pag. 35  
From its Largeness and Discursive Faculty Ib.  
From Cogitation Pag. 36  
Mr. Hobbs his Objection and Evasion Ib.  
It's Solution Pag. 37  
A Digression concerning the Souls of Brutes Pag. 38, 39  
That Brutes have not Material Souls Pag. 40  
Neither are they insensible M●●●●ns Pag. 42  
But that Brutes also have Immaterial Souls Pag. 44  
An Objection Pag. 45  
The Answer Pag. 46, 47   

CHAP. VI Of the Immortality of the Soul Pag. 48 THe Immortality of the Soul proved Ibid.  
From its Nature Ibid.  
From its Origin Pag. 50  
From its Union Ibid.  
From its Immateriality Pag. 51  
More Mediums to evince the same Pag. 52  
The State of the Soul after Death Pag. 53  
That it doth not Sleep Ibid.  
That Souls assume Vehicles after their Dissolulution from their Bodies Ib.  
Three Arguments to prove the same Pag. 54  
The same evinced by the Testimony of the Ancient Fathers Ibid.  
The same implicitly evidenced from Scripture and from Moses and Elias appearing upon the Mount, and from all other Apparitions Pag. 55, 56  
Of the Resurrection and new Modification of the Body Pag. 57   

CHAP. VII. Of the Extension of the Soul Pag. 58 AN Objection against the Souls Extension, Pag. 59  
The same answered Ibid.  
Arguments to prove a Vacuum Pag. Ibid.  
A Vacuum demonstrated by experience Pag. 60  
The true Nature of Space Pag. 61  
Another Objection against the Souls Extension, Pag. 62  
An Answer to it Ibid.  
Wherein the Nature of Extension doth consist, Pag. 63  
A Distinction between Divisible and Discerpible, and that the Soul is mentally Divisible, the actually indiscerpible Ibid.  
That the Soul is not Totum in toto & totum in qualibet partae Corporis, as the Peripatetics assert Pag. 64  
Neither is the Soul in an Indivisible point Pag. 65  
It's Extension hence undeniably demonstrated Pag. 66   

CHAP. VIII. Of the Faculties of the Soul Ibid. WHat the Faculties of the Soul are Ibid.  
How the Understanding and Will differ Pag. 67  
The Number of the Faculties Ibid.  
The Understanding its Formal Object Truth Pag. 68  
The Nine Intellectual Habits Ibid.  
The Will its Object Good Ibid.  
The Conscience no distinct Faculty Ibid.  
The Affections not distinct from the Will Pag. 69  
How Love is caused Pag. 71  
Love the Chief Affection of the Soul Pag. 72  
The Memory Pag. 73   

CHAP. IX. Of the Parts of the Body Pag. 74 ANatomy: It's Subject Pag. 75  
The Division of the Parts of Man's Body Pag. 76  
The Principal Parts Ib.  
The less Principal Parts Pag. 77  
The Simular Parts Ib.  
The Dissimular Parts Ib.  
The Division of the Body into its Three Venture and Four Artus Pag. 78  
The Lower Venture its Parts Ib. and Pag. 79  
The Cuticula Pag. 80  
The Cutis Pag. 81  
The Pinguedo, or Fat Ib.  
The Muscles of the Belly Pag. 82  
The Peritoneum Pag. 83  
The Omentum Ib.  
The Stomach Ib.  
The Intestines Pag. 84  
The Pancreas Ib.  
The Cause of Agues according to Silvius Ib.  
The Liver, its Figure and Connection Pag. 85  
Its use, to secern the Bile Pag. 86  
To concoct the Lympha, and impregnate it with a Volatile Salt Pag. 87  
Its Ducts and Meatus Ib.  
The Spleen Pag. 88  
Its Use Ib.  
Helmont's Opinion false Pag. 89  
Walaeus the Inventor of its true Function Ib.  
The Reins Pag. 90  
The use of the Capsulae Atrabilariae Ib.  
The ureters Pag. 91  
The Bladder Pag. 92  
An Experiment touching the Coction of a humane Bladder with some Liquors Ib.  
The Vessels and Organs of Generation, why we omit insisting on them Pag. 93  
The Middle Venture, or the Thorax Pag. 94  
The Breasts and their Parts Pag. 95  
Some Conjectures how Milk is generated Pag. 97  
The Diaphragm Pag. 98  
The Cause of Sardonian Laughter Pag. 99  
The Ribs Pag. 100  
The Pleura, the Seat of the Pleurisy Ib.  
The Mediastinum Pag. 101  
The Pericardium Ib.  
Whence proceeded that Water that issued out of our Saviour's Side Pag. 102  
The Heart Ib.  
That is not situated on the left side, as some imagine Ib.  
The reason why it beats more on the left side then on the right Ib.  
How Cordials help the Heart in Syncope's Pag. 103  
The use of the Heart Ib.  
The Pulse Pag. 104  
Its Systole and Diastole Ib. and Pag. 105  
The Circulation of the Blood Pag. 106  
How often the Blood circulates thro' the Body in an hour Pag. 107  
The Vessels belonging to the Heart Pag. 109  
The Lungs Pag. 110  
Their use Ib.  
The Aspera Arteria Pag. 111  
The Larynx its Muscles Pag. 112  
The Tonsils Pag. 113  
Why Women have clearer Voices than Men Pag. 114  
The Neck Ib.  
The Upper Venture, or the Head, its Divisions Pag. 115  
The Pericranium and Periostium Pag. 116  
The Dura Mater and Pia Mater Ib.  
The Ventricles of the Brain Ib.  
The Motion of the Brain, consisting of a Systole, and Diastole Pag. 117  
Thae Glandula Pituitaria Pag. 118  
The Infundibulum Ib.  
The Corpus Callosum Pag. 119  
The Plexus Choroides Ib.  
The Glandula Pinealis its use Pag. 120  
Eight Reeasons why it cannot be the Seat of the Soul Ib. and Pag. 121  
The Forehead and Eyebrows Pag. 123  
The Eyes Ib.  
It's Muslces, Tunics, and Humours Pag. 124, 125  
The Ears Pag. 126  
The Nose Pag. 127  
The Cause of Sneezing Pag. 128  
The Mouth Ib.  
The Tongue its Ligament Pag. 129  
A pernicious Custom among Midwives Ib.  
The Artus Ib.  
The Hand and its Parts Ib.  
The Foot with its Parts Pag. 130   

CHAP. X. Of the Humours, Complexions, and Temperaments Pag. 132 THe great use and benefit of the Knowledge of the Temperaments Pag. 133, 134, 135  
Their number according to Galen Pag. 136  
What Heat is and what Cold Pag. 137  
What we are to understand by Moisture and Dryness Ib.  
The Temperaments rightly distinguished according to the number of the Four Humours Pag. 138  
The Sanguine Corstitution described Pag. 139, 140, 141  
The Choleric Constitution Pag. 142, 143  
Signs of the Phlegmatic Temperament Pag. 144  
How to distinguish when the Melancholy Humour is predomina●t● Pag. 145, 146, 147  
The Doctrine of the Four Humours reconciled with that of the Five Chymic Principles Pag. 150, 151, to Pag. 154.   

CHAP. XI. Of the Functions of the Body Pag. 155 THe genuine Distribution of the Functions Pag. 156  
The Nutritive Function Ib.  
How Nutritition is performed Pag. 158  
Chylification, or the First Concoction, how this is done Pag. 159, 160  
Sanguification, or the Second Concoction Pag. 161  
How Chyle is transmuted into Blood Ib.  
The true Instrument that Nature makes use of in making Blood Pag. 163  
The Excrements secerned from the Blood, and how Pag. 164, 165, etc.  
The true Rise and Origin of Splenetic and Hypochondriac Affects Pag. 167, etc.  
Assimulation, Membrification, or the Third Concoction Pag. 172  
The Vital Function Pag. 173  
What Vital Spirits are Pag. 174  
The Archaeus of the Pseudo-Chymists a mere Fiction Ib.  
Pulsation how performed Pag. 175  
Respiration its Parts, Inspiration and Expiration Pag. 176  
The use of Respiration in Eight Particulars Pag. 177  
The Sensative Function Pag. 178  
The Number of the Senses Ib.  
What things are requisite in every Sensation Ib.  
The Loco-motive Function Pag. 179  
The Enunciative Function Ib.  
How a strong and weak Voice is caused Ib.  
The generative Function Pag. 180  
The Nature and Origin of Seed Ib.  
Conception, the Manner of it Pag. 183  
Seven manifest Signs of Conception Pag. 184  
The Position and Situation of the Infant in the Womb Pag. 186  
The Manner of its Birth Pag. 187  
In what Month the Birth commonly happens, Pag. 188   

CHAP. XII. Of the Sexes. Pag. 189 THe Distinction of Man into two Sexes Pag. 191  
The Male Ib.  
His Natural Diffirence from the Female Ib.  
When a Male and when a Female is generated Ib.  
The Female Pag. 194  
The Praise and Encomium of that Noble Sex, both as to their Beauty and Fantasy Pag. 195  
The Excellency of Marriage Pag. 196  
Reflections on them that speak against and calummate Women Pag. 199  
What befalls them, who abhorring Marriage, contaminate themselves with polluted Women Pag. 199   

CHAP. XIII. Of the Ages of Man Pag. 201 THe Division of the Ages of Man Pag. 202  
Childhood, the Character of an Infant, Pag. 203, 204  
Youth his Character Pag. 206  
The Consistent Age Pag. 208  
Old Age Pag. 209  
The Distempers with which Old Age is attended Pag. 210, 211  
The Conclusion Pag. 212.    

The Reader Courteous Correction of these, with other small faults that have escaped the Press, is humbly desired.  
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A DISCOURSE CONCERNING MAN.  

A Proemial Introduction.  
WHen God the Supreme Being (within the boundless circumference, of whose Omnipotence is the possibility of effecting all things) in the beginning of time; 
The Creation of the World.  by the Energy of his Puissance produced the Fabric of this World out of nothing, and caused this Visible Structure to Emerge out of a confused Chaos. He first animated that inert Matter, which he had created with the Mundane Spirit, which Vivifies the united Members of this Uniform Globe; he caused the Vigorous Active Soul of the World to move upon the Surface of the Waters, and to agitate the Glideing Particles of that Fluid Element: This Universal Soul by its ●nergetic and Efformative Efficience Permeating, and Inhabiting all things, was continually fluctuating and never quiescent, till it had reduced its inordinate Domicil, to so harmonious an Order, to so regular and consonant a Situation, and to so elegantly Organised a Contexture as we now see it Beautified with. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Plas●ic Principle, which by its Prolific Virtue preserves the Species of things, and multiplies their Individuals determinates the Forms, Shapes, and Configurations of the same in their Generations. After this, 
Of Light.  he caused the glorious Light to shine forth out of private darkness; hereby the substances of Bodies were rendered visible, 
Des Cartes Princip. Philosophiae.  and their Colours, Shapes and Figures, made conspicuous. This is caused, saith a Learned Philosopher, by the Conatus of the Globules of the second Element, gathered together about their Centre, to recede there from. These Lucid Corpuscles, at their fir●t Creation, were equally expanded through the Regions of the Air; but now they flow and stream forth in a perpetual Current from their Centre, or Fountain; these Rays or Emanations of Light by the Intervention of any Opace Body are reflected, by the Interposition of a Semidiaphanous Body are refracted, and they are contracted, and united into a Body of Fire, when they penetrate the ●ores of a Burning-glass tending to a Conic Figure; to this Light God gave the Denomination of Day, and Darkness the Privation hereof, he called Night: When the Superfice of all things was apparent, and when those minute Lucid Corpuscles did penetrate the transparent Body of the Air, than the Coruscant, splendid, and Effulgent Glittering of the Day was present. But when these Rays, which are certain tenuious streams of igneous Particles, in a continued Fluor, and ineffable pernicity, succeeding each other in direct Lines, either immediately from their Fountain, or mediately from solid Bodies, reflecting towards the eye, and sensibly affecting the same; I say when these are obstructed by the interposition of any Opace Body between us and their Fountain; that Light that is between us and the thing interposing, doth presently fall down to the Earth, tending thereto by its own gravity, just like a Conduit, or Water-cock sending forth a stream of Water; when we apply our hand to the Orifice, the Water falling down towards the Earth doth disappear: Thus the Earth whose gross Body cannot be permeated by the subtle beams of Light, when it intervenes between us and the Sun, it causes the obumbrating Shadows of the Night to appear. But to proceed in traceing the Footsteps of the Divine Architect in the Works of Creation, till we come to that part we have designed for the Subject of this little Treatise. The next thing that he did, was his commanding the Heavens to be Expanded like a Curtain, and Extended into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Expanse or Firmament; 
Of the Firmament.  before the Word of Command was gone forth, the Matter whereof this. Firmament doth consist, lay dormant in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tohu or Chaos, that Dense receptacle of all Corporeal Being's; where all Material Substances were, Blended together: But when Omnipotence gave the Word of Command (Let there be a Firmament) there was suddenly made a great rarefaction, and some of that gross Matter was quickly t●ansubstantiated, and turned into an Aetherial Substance; then those oelestial Orbs were wheeled about by the hand of Providence, continuing their regular Circumgyrations to the end of the World. The next thing that was done, was the gathering together the Liquid Element of Water into its proper receptacle the Sea; 
Of Water.  it was then, the Water was incorporated with those Saline Particles, 
The cause of the Saliness of Sea water.  and impregnated with a Salt, which is Congenite and Concreate with it; but when this Water is Percolated or Cribrated thro' the Sandy, 
How it is made fresh.  Nitrous, and Luteous Glebes of the Earth, or rarefied and evaporated by the warmth of the Subterranean Fire, it relinquisheth the Salt, which is nothing but the thicker and longer Particles of the Water, and so hereby is reduced to that subdulcid Sapor, whereof our Fountain Waters do relish.  
It was then that those Limpid Waves began to fluctuate, than the flux and reflux of the Sea had its first beginning, not being caused by the Attractive Virtue of the Sun, nor by the Magnetic Influence of the Moon, 
Of the Motion of the Sea.  as some imagine; neither by the Estuation of the Subterranean Fire, causing in it an Ebullition, like the Boiling of a Pot, as others fictitiously conjecture; but by the Motion of the Earth turning round upon its Axis once in a Natural Day; hereby the Water is agitated just as Water in a Vessel, the Vessel being shaken.  
After this he commanded the Earth to fructify and to yield its Vegetables: then the Prolific Sperm, 
Of the Generation of Plants.  contained within the Clods of the Earth, began to ferment; and hence Plunts began to germinate. Now the creeping Mouse-ear shoots forth its hairy Leaves; now the venomous Crow foot gins to spread its Claws; now the flourishing Alchimilla, or Lady's Mantle, adorns the Mountains of the Seprentrional Regions, and now the wild tansy expands its Stems, beautified with Silver Leaves; now the Shepherd's Purse dilates its Pouches; now the Scurvey-grass abounds with its Antiscorbutic Leaves; and now the refrigerating Hounds Tongue gins to blab; now the Dandelyon exhibits its crooked Teeth, and Horse-tail extends its Knotty Bristles; and the soporiferous Poppy is replenished with its narcotic Juice; now the Fields are every where invested with their verdant Apparel, for Botanists to recreate themselves with: and now the Phytologists may write Volumes of Botanology. I shall not here present the Reader with a Catalogue of Plants, it being too great a Digression from our present business, but refer him to those Learned Botanic Authors, who have already sufficiently done it, as Johan Bauhin, Casper Bauhin, Gerard, Parkinson, and Mr. Ray in his late Elaborate Compendious Catalogue; neither shall I here descend into the Anatomy of Vegetables, nor penetrate into the Bowels of Plants, nor yet delineate the curious Contexture of their parts, it being a work, besides our present design, and socing it is already so elaborately performed by Ingenious Dr. Grew.  
We come therefore now to the next Operation, 
Of the Heavens and Celestial Luminaries.  performed by God in Building the Fabric of this World, and that is, the Creation of the Sun, Moon, and Stars, those Celestial Luminaries, those fixed and Erratic Lights, than those transparent Crystal Spheres, in which the fixed Stars are fastened, were whirled about by the Primum Mobile; or rather those Lucid Bodies, and Globulous Flames began to swim in the Fluid Aether: The Sun performing its Annual course, moving round the Eclyptic in the space of a Year, and the Lunar Globe in its Monthly Circuit, performing the same in a little more than Twenty seven days; while the Earth, the Centre of the Universe, where the more feculent and drossy parts do reside, 
Of the Sun's Motion, with the Motion of the Earth.  is turned about upon its Axis in the space of Twenty four hours, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Natural day.  
After these things were fin shed, 
Of Living Creatures.  he Created the Living Creatures; those Machines' curiously Fabricated by the chief Opifex of Nature, the Fishes of the Sea, the Fouls of the Air, the Beasts of the Field, and every creeping Vermin, and Minute Insect.  
Now God having thus replenished the World with all its materials, 
Of the Creation of clan.  beautified and adorned it with all its requisites; the Morning Stars sang together, and all the Sons of God shouted for joy, while he was making Man a Creature not much inferior to them: Here he Epitomised those Mighty Volumes he before had elaborately wrought; this is that little World, wherein all the parts of the Macrocosm did concentre; this is the Compendium of the Universe, the Wonder and Miracle of Nature, the Mirror of Divine Wisdom, a Heavenly Coal blown up by the Divine Sparks of Infinite Prudence. What a perspicuous Analogy, what a congruous Parrellellism, what an exact Similitude hath Man with the whole World, 
Man's Anagoly with the great World.  both in his Angellic, Heavenly, and Sublunary parts? The Soul, that Queen Regent in the Palace of the Brain, is the Anima Munduli, and represents the Soul of the World; the Spirits represent the Heavens, the Subtle and Aetherial parts of the Universe; the Four Humours bear a great Analogy with the Four Elements, Choler, that hot Sulphureous and Raging Humour, is like the furious Element of Fire, the calmness of the Blood is compared to the Serenity of Air, the dulness of Phlegm, to the Hebetude of Water, and the Adust Melancholy is like the Feculent Earth: Hairs represent the verdant Vegetables; Bones and Stones in the Reins and Bladder, represent Rocks, Stones and Minerals; the Veins and Arteries, the Rivers and Caverns of the Earth; the Circulation of the Sanguine Liquor, is a representative of the Motion of the Marine Waters, and of the Waters in the profound Abysses of the Terrestrial Globe: Dew is represented by Tears, Hail By Concocted Phlegm, Rain by the Humours that fall into the Throat, 
See Crook's Body of Man.  Thunder by Fury, Heat, Rumbling, Belching, and Winds by exhaled Crudities, Hissing, Singing and Ringing Noises in the Ears, etc.  
Now if the consonant Order, harmonious Structure, and regular Composure of the greater World, be not enough to confute an Atheist, here is enough to astonish him; if the Contemplation of the Works of Creation, in reference to the Macrocosm, will not lead him to the acknowledgement of a Deity and first cause; here's that which will make it as Visible and Conspicuous as the Sun in its Meridian glory. Having cleared the way by this Brief Introduction, I shall without any further Remora come to the intended Scope of this Design.   

Chap. I. Of the Distribution of Man into his Two Essential Constituring Parts.  
ANthropology. 
The Two parts of Man.  or that Doctrine which Treats concerning Man, may rightly be divided into Two parts, viz.  
Pneumatology, which gives an account of his Soul, and Somatology, which is the Anatomy of his Body.  
Man being defined a Substance, consigning of a Spiritual and Rational Soul, and of a fitly composed Body; in order therefore to the description of this noble Creature, we shall first Treat of his more sublime and ruling part, his Soul; we shall endeavour to unfold the hidden Treasures, and Unlock those choice Curiosities that are cloistered up in the Cabinet of this Pneumatic Science, and that this might be done after a Methodic manner I shall first discourse concerning the Nature of the Soul. Secondly, concerning its Origen. Thirdly, concerning its Union to the Body. Fourthly, concerning its Immateriality. Fifthly, corcerning its Immortality. Sixthly, concerning its Extension; and Lastly, concerning its Faculties.   

CHAP. II. Of the Nature and Definition of the Soul.  

An Introduction to this Chapter.  seeing the Soul is a Being, whose: Nature is far above the reach, of Sense, invisible to the most acute Acies of Corporeal Eyes, Intrectable by the most sensible Organs of Touching; it is most evident that nothing can penetrate into the Bowels of this Golden Mine, or explicate the hidden Mysteries therein contained, but the Soul itself; she who is immaterial herself, can best by a reflex-speculation explicate the Nature of a Spirit, and truly this Work must be set upon by the Soul, not with Rashness or Temerity, but with diligent Rumination, serious Deliberation, profound Contemplation, and sedulous Industry: For what Pedantic notions of the Soul have been abstracted from the Brains of some (though counted very judicious) by reason of their Incogitance, others thro' Critical C●●iosiry have broached some Notions as ridiculous as the former thro' Inadvertency. What a silly Fiction is that, That the Soul is the Form of Man? And how unprofitable are the Distinctions and Disputes of the Schoolmen, concerning Forms, 
That the Soul is not the Form of Man.  in Order to the Abettment of this Hypothesis, is evidently manifested by that never enough praised Person the Honourable Robert boil. For it is most agreeable to the Canons of Reason, that Man being an Animal compounded of Two distinct parts, a Rotional Active and and Cogitant Soul, and a fitly Adapted and Organised Body, each of which have their proper and particular Forms, hath no other Form (quatonus compositum) than the Union between the Soul and Body. 
But that Union is the Form of Man.  Plato was greatly deceived in Imagining the Body to be no part of Man; but that Man was nothing but a Soul, making use of a Body as its Domicil, wherein it is Incarcerated: But of all Opinions a more ridiculous could not have been invented than that the Soul is the Form of Man. Certainly this cracked the Cranny of him that found it out, else he would never have vented such Crack-brained Notions so frequently, one after another; yet such was his Estime and Credit, that many will still, although with as little Reason as the Author himself, endeavour to abett this Assertion, That the Soul is the Form of Man, not the Forma Informans, say some of them, but Forma Assistens, as they call it; just as a Mariner in a Ship? yet who will be so arrogant to assert that a Mariner is the Form of a Ship. But that I may a little demonstrate this Diametrically opposite Sentiment of mine, That the Soul can in no wise be imagined to be the Form of Man: 
Reasons to prove the Soul not to be a Form.  I shall show upon what Foundation this Assertion is established; and first, I say the very Notion and Definition of a Form cannot in the least be appropriated to the Soul; and it is agreed upon by all, Cui non convenit definitio, ei neque definitum, beside the Peripatetic and pretended Definition of a Form, viz. Forma est per quod res est id quod est, is no more a Definition of a Form. than Oculus est per quod al quis vidit, is a Definition of the Eye. But a Form may be thus rightly Defined, Forma est ens incompletum materiam informans, unum per se cum materiâ constituens & distinuens ab omni a●os. It is an incomplete Being, informing Matter, and constituting one Essential. Being with the Matter, and distinguishing it from every thing else. Now, First the Soul is not an Incomplete Being; for an Incomplete Being is some Mode or Accident which cannot subsist unless coexistent w●th a complete Substance, but the Soul is a complete Being subsisting of itself. Secondly, the Soul doth not inform Matter, if so, it would be the Form of the Body; for then there would be an Intrinsic Communication of Essence and Essential Properties. We will grant there is a Presence, a Contact, a Diffusion, an Union, and an Actuation, yet none of these come under the Notion or Title of Information; and although the Soul doth Actuate the Body, yet it doth not Communicate every Action to the Body, but performs many A●tions without any dependence thereupon; as Cogitative, Intellectual, and voluntary Actions: But now a Form depends upon Matter in every (if any) of its Operations. Again Thirdly, the Soul is not one with the Body, neither in Identity as a Substantial Act according to the Peripateric Philosophy) is the same with the substance; not by inclusion or inherence, as a Mode or Accident is one with its Subject, but only in Composition, as Two United Parts are one, which still retain their proper Essences, and can exist a part: So that the Soul is an Essential part of the Composiu●um, and not the Form thereof. Lastly, it is evident that the Specific difference and distinction of Man is taken as well from one part as from the other: Man differs from Angelic Being's in his Body, in his Soul from Inanimate Creatures; yea in his Soul there is something which distinguisheth him from Angels, and in his Body, whereby he differs from other Bodies: And as these two parts are so fitly composed and ordered, that they make one complete Being, there are some particular Forms, Properties, and Modes, which discriminate him from all other things in the whole System of this habitable Orb; as, 
Os homini sublime dedit coelumque tureri  
Jussit & erectos ad sidera tollere vulture, etc.   
Now the definition which Aristotle gives of the Soul is far from explicating the Nature thereof, 
Aristotle's Definition the Soul, vidiculous and Pedantic.  neither is it any way satisfactory, but Ignotum per ignotius explicans, explaining an unknown thing, by a thing abundantly more unkown; and that is this. Anima est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive actus corporis Physici & Organici vitam habentis in potentiâ: The Soul is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an act of a Physical; and Organic Body, having Life in Power. An unintelligible Coacervation of Nonsense, for who can interpret the meaning of Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot Imagine, unless he do as Hermolaus a Famous Barbarian did, who when he had got some Society and Colloque with the Devil, the Devil demanded of him, What he should do for him? He said he desired nothing more than that ●e would explain unto him the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aristotle's Definition. Yea, I can truly say concerning this, with a Late Author, in ●â re nemo crassius Aristotele peccavit qui talem protulit anima definitionem quae omnibus plene rebus corventr●t, & veluti commune emplastrum, vulueribus, omnibus inedetur, praeterea quid nobis distincti per actusvocem innotescit, nihil amplius me Hercule, quam si quis lucem definiat actum corporis lucidi &, calorem actum corporis calidi. In this thing no body hath more grossly erred than Aristotle, who brought forth such a Definition of the Soul, which is applicable almost to all things, and as a Common Plaster heals all Wounds: Besides what would he have us to understand by the word Act? Nothing more truly than if anv one should define Light to be the Act of a Lucid Body, and Heat the Act of a Calorific Body. How manifest an Ambiguity (saith a Learned Writer) and how great an Obscurity is there in the word Act, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some translate perfection? Such definitions as these, are so far from augmenting our Knowledge, and increasing our Literature, that they detrude us into inextricable Laby rinths, and obnubilate those things which in themselves are evident. Having thus laid down the reason why we cannot Assent to the Definition of Arstoile, it is now incumbent upon us to produce the true and genuine definition of the Soul; 
The true Definition of the Soul. Its Essence consists in Cogitancy.  which is this: The Soul is an Incorporeal Cogitant Substance, or a Substance of a Spiritual and Incorporeal Nature, whose Essence consists in Cogitation. This Definition is very comprehensive, and very intelligible. The genus here ascribed to a Soul is all Substance, it is not a Model, an Accident, a Form or Quality; but a Being of a self-subsisting Nature: It is a Spiritual and Incorporeal; Substance, not an Igneous, Fiery, Flammeous, Avery, Aetherial, or any blementary Substance, but a Substance of higher Nature: It borrowed not its Origen from Matter, nor derived its Rise from any Corporeal Being; its very Essence and formal Reason is Cogitancy: It never ceaseth from performing the Action of thinking, be the Body never so profoundly Dormant, be though Animal Spirits never so Entoxicated, be the Brain never so much Stupefied, the Soul is still Active, Cogitating, Ruminating or contemplating; it may be troubled, and diverted from being intent in it, Conceptions, but the Act of thinking can never be impeded; neither can any thing put an end to its Cogative Operations: There is no Narcotic Doses can cause the Soul to sleep, nor any Anodyne Medicine to Eutoxicate an Active Spirit: No, for when the Ventricles of the Brain are. Obstructed by Opium, the spissified, Juice of Soporiferous Poppies, or when the Spirits are Locked up by Laudanum, a more refined and rectified Medicine, the Soul is so far from being attached by the Narcotic. Virtue thereof, that it is hereby rendered more intent in its Operations abstracted from. Matter. When the Body is quiescent, 
Cogitancy hath no dependence upon the Body.  it is not so diverted by sensible Objects, as it is in vigilance, when some External Objects do always present themselves to the Organs of Sensation.   

CHAP. III. Of the Origen of the Soul.  
HAving laid down the true Definition of the Soul, and rersised the falsity of Aristotle's Desinition, proved it to be spurious and illegitimate in the precedent Chapter: We now proceed to in Rye and Origen; and here we have to deal with a twofold Antagonist Teh First are, Those that suppost the Soul to praeexist, that is was created in the beginning of the World, and so had a Subsittance long before it was united to the Body. The others are those that ussert that the Soul is propagated, extraduce, or generated of the Soul of the Parents. If the first Hypothesis were true, 
That the Soul doth not praexest.  the Soul would have some remembrance of its former condition, the things which it had cognizance of before it was incarcerated in the Body (as the Platonists imagine) would certainly be now recorded: for the Memory is a faculty of the Soul, and essential to the same. And although the Artcients did judge it altogether incongruous to bring God upon the stage perpetually; 
Cudworth's Intellectual Systeme of the Universe.  and make him immediately interpose every where in the Generation of Men, by the miraculous Productions of Souls out of nothing; yet if we well consider, we shall find that there may be very good reason on the other side for the successive Divine Creation of Souls; namely, that God did not do all at first that ever he could or would do, and put forth all his Creative Vigour at once in a moment; ever afterwards remaining a Spectator of the consequent results. God might also for other good and wise ends, unknown to us, reserve to himself the continual exercise of his Creative Power, in the successive production of new Souls: The other is, 
Neither is it propogated Extraduce  that the Soul is propogated Extraduce from the Soul of the Parent, but the absurdity of this Opinion, is evident enough from these following reasons. 
Several Arguments against the Souls Propagt 1977.  

(1). This Hypothesis supposeth the Soul of the parent to be Discerpible, and so to Communicate its own. Essence to the Constituting the Soul of the Foet us, which can be granted to no Incorporeal Being.  
(2) It supposeth multitudes of Souls daily Created, which never come to perfection, as in Abortions, and Effluxes of Seed, and this suppofition cannot but too much derogate from the Wisdom of the Divine Architect.  
(3) Such is the Genesis of any thing as is the Analysis; but this is the Analysis of Man, that the Body should return to the dust whence it came, and the Spirit to God that gave it; so that seeing the Spirit had its immediate Origen from God at its Creation, doubtless at its Dissolution; it doth immediately retuen to him.  
(4) Were the Soul Generated Extraduce, it must either be from the Soul, or from the Body of the Parent, not from the SOul; because nothing can be Generated of a thing Incorporeal, Incorpireal Being's do not come under sch alterations; not from the Body (quia nil dat quod in se non habet) Because no Incorporeal Thing can be produce out of a Thing Corporeal: Not from both, for then the Soul of the Partus would certainly participate of the Nature of them both, and so become a Substance partly Corporeal, and partly Incorporeal.  
(5) The only Way and Method of its being done, were it possible it could be done, is enough to Induce us to believe the contrary; for then the Soul would be a Substance Compounded of Two pieces of a Spirit, the one abstracted from the Spirit of the Male, the other from the Soul of the Famale Parent, and these Two Pieccs or Paris Blended together into one, to Compose a Rational Soul; which supposal, how Irrational, Fictitious, and Ridiculous it is, any Rational Creature may presently apprehend.    

The true Origen of a Soul viz. That it is immediately Created by God  It reamins then that we lay down the true Origen of the Soul; which is, that it was immediately created by God, and infased into the Body This Opinion, though it be ancient, yet several considerable reasons do incline me to believe it as Orthodox and Genuine, and the verity of it may easily be manifested, not only by the Confutation of the Two former Opinions; but from the Testimony of Sacred Writ. viz. he form the Spirit of Man within him.   

CHAP. IU. Of the Union of the Soul to the Body.  
THe Soul being a Substance of an Active and Vigorous Nature, God who is its Prime Parent, being the Father of Spirits, deemed it requisite to bestow upon it a Body dilicately Fabricated; not only that this might be its Domicil wherein it should lie Incarcerate 
That Spirits stand in need of Bodies to Act in.  (as the Platonists would have us believe) but he really intended that a part of a Spirits felicity should consist in its Union to some body or other, which it might make Use of, as a completely Organised Machine, whereby the better to perform its Actions; therefore to Angelic Spirits he gave AEthereal, Lucid, and Starlike Bodies; to the Souls of Men, while they continue in these Lower Regions, Terrestrial Bodies; yet curiously Fabricated and fit for their Motions and Operations; but when they are devested of these by the assaults of Death, than he order them to enter into Aerial Vehicles, that so the easier they may Soar into the invisible Regions of the Celestial Habitacle, and to retain these till the Resurrection, when they shall reassume their former Bodies Transformed and Modified into the Nature of Angelic ones. But I shall refer a further Procedure upon this, till I come to the Immortality of the Soul, and shall here treat a little of the manner of its Union to these our Bodies; This is a thing so sublime, that it transcends the reach of humane intellect to conceive; so capacious that it exceeds the limits of Reason to comprehend, so abstruse and difficult, that it puzzles the Wits of all Philosophers to demonstrate how Two Substances, the one Spiritual, the other Corporeal, things of a quite contrary Nature should constitute but one Compositum; what Medium these can be found for their Union; by what means the more principal part doth Vivific and Actuate the part more inferior; what moving Virtue it doth Exert and Communicate to the Body, and by what kind of contact this is done? Surely these are things that none but he that is the Sole Author of these Phoenomena can demonstrate how, or in what manner they are performed; yet that they are performed is very apparent, and such is the curiosity of that busy and Pragmatic Creature Man, that he cannot contain himself from Prying into the Causes of those things; the effects whereof declare them so to be, though they are never so abstruse: He thinks there is nothing so locked up in the Cabinet of Nature; but by his diligence he may find the Key, or that there are no Rareties Treasured up in the Magazine of this Created World, that he by a diligent Scrutiny cannot find out: Some therefore will tell us, That in Man there are Three Essential parts, a Body, a Soul, and a Spirit; the Body say they, is a Substance made of the Grosser Matter, viz. Flesh, Blood, Bones, Nerves, Cartilages, Veins, Arteries, etc. The Soul is a Substance though Material, yet of an AEtherial and Subtilised Nature, Fiery and Flammeous, Participating both of the Nature of a Body and of a Spirit, and the Spirit which is their Third ingredient in their noble Composition, is altogether Incorporeal United to the Body, by the mediation of the Corporeal Soul.  
Others will affirm that the Soul being the Ruling part, 
The Cartesians.  sits like a Queen in the Palace of the Brain upon her Throne the Conarion, which is a little Glans●lous Body almost in the midst thereof; there she Contemplates of the Regions of her Kingdom, and the Members of that Commonwealth, being always attended with her Viceroy the Animal Spirit, whereby she doth at Pleasure send an Embassy into the most Remote Parts of this little World thro' the nerves. But how well the Authors or Abetters of these Two Opinions have hit the Mark. I leave to the Credulous Reader to determine; concerning the First, I shall only Query a few things; 
That the Soul is not United by the Mediatioc of the Corporeal Soul evinced by several Queries.  

(1) Whether it be sense to say a Meterial Soul?  
(2) Suppose it be, whether there be any such thing as they imagine by it in the Body of Man?  
(3) Whether Body and Spirit be not things of a quite different Nature?  
(4) Whether Rarefaction or Subtilization make a Body to be less a Body, or more a Spirit, than it was before?  
(5) Whether a Red-hot Iron have any nearer Approximation to Life than it had before, or the Flame of a Candle, than the Extinguished Snuff or Tallow of it?  
(6) Whether this Corporeal Spirit be Semicorporeal and Semi-spiritual? As for the Second Opinion, let me Query: 
Neither is it only United to the Glandula pinealis, and thence Influences the Body.    First, why the Soul should sit upon the Glandula pinealis more than upon any other part of the Body, and whence it appears that it doth? (2) Whether or no it be extended thro' every part of the Conarion, or is only one point of it? If extended thro' every part, then why not as well thro' the whole Body? If in a point how it Acts and Insluenceth the Body? (3) Whether this Virtue which the Soul doth Exert and Communicate in its Operations, be the Essence of the Soul or no? Now these Two Opinions seeming to disagree with the Canons of Reason and True Philosophy; it will not I hope be unkindly resented, if I exhibit another to the deliberate perusal of the unprejudiced, which although at the first it may seem a little Uncouth; yet I am persuaded after some Consideration, it will appear to be attended with lesser Inducements, to make any Wise Man Incredulous of its verity than either of the former, 
But by its Extension thro' the the Body, it Actuates all its parts.  and that is this, that the Soul is United to the Body by its Extension thro' every one of its parts; that the Soul is Extended, is not my busienss here to Demonstrate, having designed a particular Chapter for it, to which I shall refer the Reader, and where I shall endeavour to remove the difficulties wherewith this Truth may seem to be burdened: If this than be proved, how easily may we Imagine an Union of the Soul with the Body, to result from its Extension, and Diffusion thro' the parts thereof?   

CHAP. V Of the Immateriality of the Soul.  
THe Immateriality of the Soul is a Truth so Undubitably certain, and so generally believed, that those who have arrived to that height of Audacity as to deny it, are justly looked upon to be no better than Atheists; for whoever is become so grossly erroneous, as to believe his own Soul to be material, is consequently reduced (may I say Blasphemously) to Averr the Nullity of A Deity. O Incredulity not to be parallelled! O Atheism, absurd and abominable! the Immateriality of the Soul may be evinced, First from its Activity, In-activity is a property pertinent to Matter, for Matter can exert no action of itself, no not so much as Local Motion, unless it be agitated by some External Cause, there being no such thing as Natural Motion, Matter being a Thing Naturally Inert and Passive, but a Spirit which is of a Nature far transcending Matter, is always Active, and therefore Plato called. it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-moving, it is an imprevaricable Law with all Bodies, that nothing whatsoever can move, unless it be moved by another; and hence it followeth that the Soul that moveth without being excited by any thing else; Acting and Operating from its own Intrinsic Power and Faculty, is of a higher Race than they, 
From its large Capacity and Discursive Faculty.  and consequently Incorporeal. (2) The large Capacity and Discursive Faculty of the Soul Demonstrates its Spirituality, when we consider the multitude of things that are at once contained in the Soul; as likewise its Power of Exerting those Notions and Apprehensions, which it had Imbibed in Discourse, how can we Conceive any otherwise than that she is Spiritual in her Essence. (3) Its Simplicity, Uniformity, Immortality, Self-reflection and Perfection, are Infallible Manifesto's of its Incorporeity; we may also add Cogitation, a Property only Essential to a Spiritual Being; 
From Cogitation.  for as we said before, Matter cannot move itself; how much less than is it able to perform that excellent Operation of deeming and thinking? I am not Insensible how some do endeavour to evade this Argument, for a Late Author doth pretend to Solve the manner of Cogitation, 
Mr. Hobbs his Evasion.  without recourse to an Incorporeal Principle; for faith he, the very Motion of Reaction of one part of Matter on another, or at least the Continuation of this Reaction, can easily effect this; for we find by experience, when we are Occupied in serious Meditations, or diligently incumbent upon our Studies, a great Commotion in our Heads, and a kind of Confusion in the Parts of the Brain, which would not happen, except Perception and Cogitation did depend on Matter, and were made by the Motion and Agitation of the Particles of the Brain.  
There might be some probability in this, 
It's Solution.  if the Author could drive us to believe that there was nothing else but Matter in the whole Universe; but seeing this is altogether impossible, we shall condemn the other as false and ridiculous; for if this were true, why may not also the Bodies of Men, when defunct, be endued with the same Power of Cogitation? For they are then no less capable of Reaction, or Susceptive of Corporeal Impressions; besides if we divide Matter into Monads, or Minute Physic Particles; I Query, whether these Monads being separated one from another, may be capable of Perception and Cogitation, or only the Compositum resulting therefrom? Now I think there is no one so a Friend to Atoms, that he should think them to have Intelligence; for who can believe that the smallest Particle of Matter is endued with Sense and Perception? But if it be the whole Compositum, what can be the Reason that out of Insensible Things, should Emerge Things capable of Sense and Apprehension? How is it possible that from the various Coition of Atoms, which are Senseless and Incogitant, should be produced a Cogitant Animal?  
Having thus proved the Immateriality of the Soul, 
A Digression concerning the Soul of Brutes.  I must crave leave here to make a little Digression concerning the Souls of Brutes, whether their Souls be Immaterial or no? Concerning which, I shall Nominate Three Opinions, all which have been very plausibly received by many: First, The Opinion of the Lord Bacon, Dr. Willis and Gassendus, who who do thus Philosophise; viz.  
That Brutes have a Corporeal Soul, which being of an Ignite and Fiery Nature doth move the Organised Bodies of these Animals: For this See Willis de Anima Brutorum, Du. Hamel, de Corpore Animato: Bacon's Natural History, and Learned. Mr. Gales Philosophia Generalis.  
Secondly, The Hypothesis of Renowned Des Cartes, viz.  
That Brutes are nothing else but Machines' curiously Fabricated by the chief Opifex of Nature; being Acted and Moved by no other than a Mechanic Motion, having neither Sense nor Perception in them; and this Opinion, saith Monsieur Fernelius, seems to be taken from the Philosophy of Moses, where the Blood is said to be the Life of Brutes. Legrand also in his Book, De Carentia sensus & cognitionis in Brutis, hath endeavoured to defend Des Cartes, and prove that Brutes are nothing but Natural Horologies, or Organs of Clockwork, being altogether as void of Sense, as Clocks performing their Motion the same way.  
The Third is the Hypothesis of Famous Derodon, Dr. More, and Dr. Cudworth, viz. That Brutes are Acted by an Incorporeal Soul, not differing in kind from Man's, but only in degree.  

That Bruits have not Material Souls.  From the First of these I must needs acknowledge my Dissent, or contradict myself in what I said before; (yet still retaining that Reverence and Adoration I bear to the Learning of its Authors.) For I have already declared that there is contrariety between Matter and Spirit; so that a Material, or Corporeal Spirit, is a contradiction, and I have already said, that Matter of itself is Inactive Senseless and Inert: 
Dr. Cudworth's System of the Universe.  Neither can the Souls of Brutes, saith a late Learned Philosopher, be imagined to be Flame and Fire; for Flame and Fire is nothing but such a Motion of the Insensible Parts of a Body, as whereby they are violently agitated, and many times dissipated for begetting those Flames of Light and Heat in the Animals: Now there is no difficulty at all in conceiving that Insensible Particles of a Body which were before Quiescent, may be put into Montion; this being nothing but a new Modification of them, and no Entity really distinct from the Substance of the Body; as Life, Sense, and Cogitation are; and therefore it is but a crude Conceit of Atheists and Corporealists, That Souls are nothing but Fiery and Flammeous Bodies; for though Heat in the Bodies of Animals, be a necessary Instrument for the Life and Soul to act by in them, yet it is a thing really distinct from Life. We might also add, That according to this Hypothesis the Souls of Animals could not be Numerically the same thro' the whole space of their Lives, since that Fire, that needs a Pabulum to prey on, doth not always continue one and the same Numeric Substance; the Soul of a newborn Animal could no more be the same with the Sold of that Animal Seven years after, than the Flame of a new-lighted Candle is the same with that which twinkles in the Socket; which indeed are no more the same, than a River or Stream is the same at several distances of time: Which Reason may be farther extended to prove the Soul to be no Body at all, since the Bodies of Animals are in a perpetual Flux.  

Neither are they Insensible Machines'.  Concerning the Second Hypothesis, which is the Cartesian, give me leave to say with an Ingenious Author, Nec demum negaverim, inquit, animalium corpora esse Machinas miro artificio coagmentatas, sed nihil esse quam Machinas, qua nihil sentiant, nihil agant ac pulsu tantum agitentur alieno, id vero adduci non possum ut credam; at que eos qui contradicunt appello, an nullam in cane Venatico cum per compendia viarum leporem insequitur nullam in leporibus cum per varios flexus canes insequentes cludunt, nullam in bestiis quae predâ vivunt, aut cognitionem immo & caliditatem & varios ut it a dicam artes animadverterunt?  
I will not deny, saith he, but that the Bodies of Animals are Machines' by admirable Artifice compacted together, but that they are nothing else but Machines' without Sense and Action, and only moved by Extern Impulse, is a thing I can never be reduced to believe; and I challenge those that contradict me, to tell me, Whether in a Hungting Dog that follows the Hare the shortest way, or in a Hare indeavoring to delude the Dogs by her various turn, or in those Beasts that live upon the Prey, they have not observed some Cognition, Sagacity, yea may I say Various Arts? What do these Mechanics intent; who do not only deprive Brutes of Cognition, but also of Sense? O absurdity contrary to common Experience! Do we not daily see Brutes (I mean the more perfect ones) to receive Sounds in their Ears, and thereby excited to Labour, Meat, Drink, and divers Actions? And who will deny that a Dog, a Cat, or an Ape, do discern their Food by Smells? And certainly this Hypothesis was not dreamt on when this Distic was made: 
Nos Aper auditu, Linx visu, simia gustu,  
Vultur odoratu: praeceelit Aranea tactu.   
That Brutes are Senseless, and Inanimate things can no way be conceived; how then could Spiders so Geometrically wove their Cobwebs, and Bees so exactly form their Cellula's of an Hexagonic or Sexangular Figure? How could Foxes by that craft and cunning catch Birds, and deceive the Dogs that pursure them? etc.  

But that Brutes also have Immaterial Souls.  The Third Hypothesis than is that which seems to be most Genuine and Rational: For if the Soul of Brutes be not Incorporeal, the Soul of Man can never be proved to be Incorporeal; for either all Conscious or Cogitative Being's are Incorporeal, or else nothing can be evinced to be Incorporeal Those very things which we menrioned before to prove the Immateriality of the Soul of Man, are apparently to be seen in Brutes, as Activity, Discursive Faculty, Uniformity, Cogitation, Cognition, and Sagacity, and the Actions we daily see performed by them, seem more like the Actions of Rational Souls than of Dead and Senseless Matter; as Doubting, Resolving, Inventing, etc. as is evident in Hawks, Dogs, Jaccals, Foxes, etc. and then by the Docility of them, and certain Continuate Actions of a long Tract of Time, so orderly performed by them, that they seem to argue Knowledge in them, rather than to proceed from Brutish Matter: Nay more, in some Beasts there is Prescience of Future Events and Providences, the Knowing of Things never seen before, and such other Actions observed in some Living Creatures, which seem to be even above the Reason that is in Man himself. An Objection. Neither indeed is the Objection of any consequence, which our Adversaries would retort upon us, That this Hypothesis supposeth also the Souls of Brutes to be Immortal; which is a Notion dangerous and destructive (say they) to the Rules of Christianity.  
To this I answer, That there seems to be no great Reason why it should be thought absurd to grant Perpetuity of Duration, to the Souls of Brutes, any more than to every Atom of Matter or Particle of Dust in the whole World; so that this Objection hath nothing of validity in it; for they are Durable, whether Corporeal or Incorporeal: For Heaven and Earth, and all the parts constituting the same, will never be annihilated, but metamorphized and changed: And so the innumerable Company of Souls that were created by God, may very well be supposed to survive their separation from the 〈…〉 which they actuate; and so continue in a State of Immortality: being continually preserved by the Almighty Concourse of Him that created them. Not that I think the Souls of Brutes to be capable of that Felicity or Misery the Souls of Men are; but we may either suppose them to proceed from the Anima Mundi, or Soul of the World; which may also be supposed to be Immaterial, and so return to it at the Dissolution; or rather, that when they are divested of their Bodies, they take to themselves Aereal ones. Some there are that will not admit, but explode Aereal Vehicles; who suppose, That the Souls of them surviving Death, doth so continue in a State of Inactivity, Insensibility, Sleep, Silence, and Stupor, until by a Transmigration they reassume new Bodies to act in: for while Spirits are divested of Bodies, they cannot exert any Action. But this Supposition would destroy our own Assertion alrady laid down concerning the Active and Cogitant Nature of the Soul. But lest I should exceed my bounds, in too long a Digression, I shall now come to the next general Head proposed in Order to treat on; and that is, The Immortality of the Soul.   

CHAP. VI Of the Immortality of the Soul.  

The Immortality of the Soul Proved  FRom what hath been already alleged concerning the Nature, Origin, Union, and Immateriality of the Soul, may with great facility, and by necessary consequence be gathered its Immortality also; and the fore-precedent things may serve for Topics, whence we may raise so many Arguments clearly to evince the same.  

From its Nature.  The Nature of the Soul is so evident a Demonstraitve of its Immortality, that whoever understands the one, cannot but easily apprehend the other. Is not Spirituality a plain Manifesto of a Durable Existence; and Activity, and Cogitancy, and inseparable Concomitant of Immortality? How undeniably doth Plato, the Mirror of the Mirror of the World for Learning, demonstrates from the Souls being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Self-moving; that it is also; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ever-moving: Is it probable that those inestimable Creatures (whose very Essence declares them to be made for a high or end), were created for nothing but to actuate these Bodies; for a momentary space, and then to return to nothing? Shall those Pious and Divine Souls, who for hopes of the Fruition of the endless Pleasures of another Life, have which great alacrity and content of mind undergone the difficulties of this Mortal Pilgrimage, find nothing at the end of their Journey for their reward but a final annihilation? And shall the malevolent Slaves of the Devil, who have lavished their Patrimony, and spent their days in serving the God of this World, and in doing Obeisance to their Lusts and Debauched Appetites, be discharged from the Penalty of their horrid Crimes by a Cessation of their Essence? What can prove a greater Derogation from the Equity of a just Creator, than so gross and Supposition? Will He, 
From its Origin.  who hath form a Creature so like himself, so soon destroy it? What can be a greater Reflection on his Wisdom? Shall that puff of Divine Breath, which had its Rise from God's Immediate Inspiration, subside, vanish, and become a Non entity? Certainly That hand that could immediately produce a Being out of nothing, can by an Immediate Concourse preserve it from relapsing into nothing again; neither are there any Motives to persuade him that can do this, to will the contrary: Were the Soul generated from the Parent, it might then be corruptible, but it hath its Origin from a higher Principle, it must needs the● be of a Nature more lasting, permanent, and durable.  

From its Union.  It's Union also is another Test o● its Immortal Existence, if it were united to the Animal Spriit by in near Approximation to the Nature of it, or if fixed and fastened to the Pineale Glandule, this might be a plausible Pretext to make us entertain some thoughts of its Mortality and Perishing with the Body; whereby it is so much influenced: but seeing its Union is caused by its permeating the Body, and extending and diffusing itself thro' every part thereof; and so by a vigorous Energy actuating the same, certainly all such Imaginations conceiving it Mortal, are now banished and exploded.  
Our Fourth Topic is not likewise empty of proof to demonstrate this Truth. 
From its Immateriality.  Were the Soul a Substance compounded of the Four Elements or Five Chymic Principles Blended together, we should have little reason to plead for its Immortality, because all Corporeal Things are subject to Corruption, and have that within the verge of their own Essence, that in time will cause a Dissolution in them, Nam contraria contraiis destruuntur. For Contrary Things are destroyed by their Contraries, and all Mixed Bodies have within themselves Qualities (may I call, them so) repugnant one to another; but the Soul, as hath already been proved, being of an Immaterial Nature, is not obnoxious to any such Cause of Mutability: And Nature itself teacheth us, That whatsoever hath a Being, will be possessed of it, until it meet with something to destroy it: But now what contrary Principles, opposite Elements, or repugnant Qualities, can Psycotomists or Anatomists of Souls (I mean those that hold them Material and so Mortal) find in the Analysis of Spirits? There are masty more Arguments of undubitable Verity and undeniable Evidence, to evince the Souls Immortality; as its Infinite Desire of, 
More Mediums to prove the same.  and its Solicitude about an Immortal State, in Dissatisfaction under all the Felicities of this Life, and vehement Appetite and Desire after Eternal Beatitude; the Fear of Death, the Remorses and Stings of Conscience which all Men fall under upon the Sense of Gild. But the Largeness of the Subject, and the intended Brevity to which I have limited myself, will admit only of a Transitory Glance upon every Thing that occurs to our Speculation. 
Of the Stolen of the Soul after Death, that it doth not sleep.  Having therefore proceeded thus far, I shall add a little concerning the Manner of the State the Soul remains in immediately after its Dissolution from the Body, and that it, That I do not believe, as some do, That it remains in a State of Sleep and Stupor, till the Resurrection, but that it takes up an Aereal Vehicle, and hereby its Motion is made Feasible; which if the Soul were devoid of a Body, it would be impossible to perform. If the Soul, immediately after its Separation from the Body, pass not only into a State but a Place either of Eternal Misery or Everlasting Happiness, it is contrary to the Laws of Nature it should be carried thither without a Body; 
That Souls assume Vehicles after Death.  for Loco motion is a Property of Bodies, and no way to be performed by Spirits separate from Bodies.  
Besides (to argue for Vehicles) it is a Privilege proper only to the Deity, to live and act alone without Vital Union with a Body.  
It is Natural to a Soul to inliven a Body, and therefore it is not probable that it should be kept so long in an Unnatural State of Separation.  
Again, It is more than probable from Scripture, That the Souls of Wicked Men after Death have Punishment of Sense and Pain, besides Remorse of Conscience. But lest some out of prejudice should condemn this Opinion of Vehicles, as an Opinion newly feigned and foisted into Phylosophic Books, more out of Novelty than Probability; or as an Assertion dangerous or inconsistent with true Faith and Religion; 
Vehicles owned by the Ancient Fathers.  I shall produce now the Testimonies of some of the Ancient Fathers, who were the Abettors of this Hypothesis.  
Tertullian and Irenaeus were of this Persuasion, Origen also was of the same mind: Viz.  
That Souls after Death have certain Subtle Bodies, retaining the same Characterizing Form which their Terrestrial Bodies had; and that the Apparitions of the Dead, are the Souls themselves surviving in a Luciform Body. Augustine also granteth, That Souls after Death cannot be carried to any Corporeal Place, or locally moved, without Bodies. Nor is it conceivable how Imperfect Being's could have Sense or Imagination without Bodies, saith Origen: For, 
Origen contra Cells.  saith he, It is the nature of an Incorporeal Thing, always to stand in need of a Body suitable to the Place wherein it is. And although I must confess Origen did maintain some things contrary to the Doctrine of the Church, yet his Authority is no less Authentic for this thing than the Authority of the rest; because this was never reckoned in the Catalogue of his Errors.  
Let me add likewise, I That our Saviour's bidding his Disciples feel him, 
The same implicitly evidenced from Scripture, and from Moses and Elias appearing upon the Mount. And from all other Apparitions.  and telling them a Spirit had not Flesh and Bones, that is, no Solid Body, seems to imply that they have Thinner Bodies, which they may visibly appear in: And also Moses and Elias visibly appearing upon the Mount, argues, That they had real Visible Bodies.  
Hereby likewise we may very easily solve the Phaenomena of the Apparitions of Men and Women after their death, without imagining that they take up their Bodies when Defunct, and walk about with them; or that these Bodies are actuated by the Devil; for than they would become Objects of the Sense of Feeling: but those that have seen such Apparitions, do declare the contrary, finding no resistance when they strike at them: Likewise their vanishing and seeming to penetrate Doors or Walls, shows they are not those Bodies; and certainly they cannot be supposed to be the Souls themselves ● separate from all Body; for they are never visible. But if we will admit this Hypothesis of Vehicles, we may easily imagine how they retain their Visibility, by causing only a Reflection of Light, and lose their Tractability by reason of their Tenuity and Rarity.  
Now at the Resurrection, 
Of the Resurrection and New Modification of the Body.  these Souls which have dwelled thus long in Vehicles, do reassume those very Numeric Bodies which before they deposed; yet not such gross corruptible ones as they then were: For the happiness of Souls consisteth not in their Conjunction with such gross Terrestrial Bodies as these we now have; Scripture as well as Philosophy complaining of them as a heavy: load and burden to the Soul but the Soul at the Resurrection will assume a Body Immortal, Incorruptible, Glorious, and Lucid, Starlike and Spiritual. Heavenly and Angelic, not this Fleshy Body gilded and varnished on the outside only, but changed thro-out: Our Souls are Strangers and Pilgrims in these Terrestrial Bodies, their proper Home and Country is their Heavenly Body; these very Bodies we now carry about with us, shall then be transformed and modified into a Heavenly Form; and this is very agreeable with the Principles of Nature; for according to Philosophy, the Grossest Body, may by mere Motion be reduced to the Rarity and Tenuity of the Finest Aether; and if thus, what then cannot the Wise Fabricator of Heaven and Earth perform?   

CHAP. VII. Of the Extension of the Soul.  
HAving already asserted the Extension of the Soul thro' the Body, it is requisite I should a little demonstrate, or at least explicate, my meaning in this my Assertion; then if I remove those Difficulties which this Hypothesis may seem to labour under, and manifest the contrary Assertion to be attended with far more and greater difficulties, I hope I shall have performed my promise. As for the Objections against the Souls Extension, I know but two that have any thing of validity or cogency in them; nor they neither, when rightly considered. The First is this, viz.  
That this supposeth the Soul to be Material, for say they, Extension is an Essential Property of Bodies, 
Cartes Princ. Phil. Pars 1. Sect. 4.  and applicable to no other Creature; yea says Cartes, The very Nature and Essence of a Body consisteth in nothing else but Extension.  
To this I answer, That both Reason and Experience attest the contrary; for were Extension a Property only pertinent to Matter, than the Notion of a Vacuum, proved by unanswerable Arguments, 
Arguments to prove a Vacuum.  and demonstrated by visible Experiments, must be quite exploded: Are not Local Motion, Rarefaction, Condensation, Levity, and Ponderosity, the Corporeity of Light, and its Expansion thro' the Air, Rational Grounds to induce us to believe that there are certain Disseminate Vacuola in Bodies? Which Mediums you may see exceedingly well promoted by Renowned Gassendus, 
Gassendus in Epicurum.  a Learned Senator of Epicurus, and Eminent Dr. Charleton, 
Charleton's Philosophy.  a Proselyte of Gassendus; but if Reason will not evince, let Experiments demonstrate. The Torrecellian Experiment, so often mentioned in the Elaborate Works of the Royal Society, is an infallible Proof hereof: And hath not the Honourable Robert boil, 
boil's Physico-Mechanic Experiments.  made it indubitably certain by his Excellent Instrument the Air Pump. How this Experiment is performed by it, you may see in his Physico-Mechanic Experiments. Also the Experiment of the Aeolipile doth plainly evince it: And surely Dr. Henshaw, 
Dr. Henshaw's Aerochalinos.  Member of the Royal Society, doth suppose the being of a Vacuum, when in his Aerochalinos he lays down a Method of Building of a Domicil to change the state of the included Air, 
A Vacuum demonstrated by Experiments.  by letting it out and in at pleasure. This is so evidently demonstrated by our late Ingenuous Philosophers, that I think none now (but those who thro' prejudice are resolved to penetrate no farther into the Bowels of Nature, or make no deeper Scrutiny into the Mysteries of Philosophy, than is consistent with the Old Philosophy, or than the Ancient Libels lead into) can be so Irrational, as to deny it: I shall therefore also, as the Writers of this Age do, take it for granted, and make this my Medium to beat down the Pretended Maxim; viz. That Extension is a property essential to Matter; for if there be a Vacuum, then undoubtedly there may be Extension without a Body; and than Extension is no less congruous to Incorporeal than to Corporeal Being's. These Corporealists are quite mistaken in the Notion of Space, for by it we do not mean Superficies corporis ambientis, 
The true Nature of Space.  as Aristotle feigned, and whom Cartes seems to abett in his Princip. Phil. Part. 2. Sect. 15. Nor as Cartes really expresseth, Sect 11. a thing not really different from a Corporeal Substance; but a real Entity, distinct from all other Being's: for En● being the most General Genus, is not so narrow, as to admit of a Division, but into two parts; viz. Substance and Accident: but the genuine Division of En● is into Substance, Mode, Space, and Time; which two last are more general than the other, and can no way be comprehended under either of them. Having thus manifested the fallacy and invalidity of the forementioned Objection, I shall now proceed to the other, which is,  
That if the Soul be extended, it is then divisible; for, say they, if it be extended, it is constituted of parts; and whatsoever is so, may be divided. Now to suppose the Soul to be divisible, is very Absurd and Irrational.  
To this I also answer, That by Extension I do not mean a rendering a Thing liable to actual division, but a real amplitude of Essence. Extension is not the Ratio formalis of Bodies, 
Wherein the Nature of Extension doth consist.  but only as Dr. Glisson in his Book De Natura Substantiae Energetica, saith, An Accidental Property; which belongs to all Substances both Material and Immaterial: Besides, I grant that Spirits are divisible Intelectually, but Physically Indiscerpible; for what is Intellectually divisible, may be Physically Indiscerpible; as it s manifest in the Nature of God, whose very Idea implies indiscerpibility; the contrary being so plain a Contradiction. 
A Dif●nction between Divisible and Discerpible, and that the Soul is Mentally Divisible, though Actually Indiscerpible.  By Intellectual Divisibility, I mean nothing but that Spirits being extended thro' a divisibile Space, with the Division of the Space there may be a Mental Division of the Spirits in it; but Discerpibility is, when a Thing may actually be separated one part from another; this is no way congruous to a Spirit. So that a Spirit may be divisible, although Indiscerpible; which may serve for a sufficient Solution to this Objection.  
The Difficultes that attend the other Hypothesis are unanswerable; 
That the Soul is not Totum in toto & totum in qualibet parte Corporis; as the Peripatetics assert.  If the Soul be not extended, we must either suppose it to be, Totum in Toto & Totum in qualibet parte corporis, The whole Soul in the whole Body, and the whole Soul in every part of the Body; as the Peripatetics imagine it to be: Or else, That it exists but in one particular Point, and then virtually actuates the whole Body: Which Supposals, how contrary to Reason they are, need not much Demonstration. As for the First, there is no contradiction I ever yet heard of, can parallel it; for it is as much as to say, That One and a Thousand, are one and the same number: For we will suppose the Body to be constituted of a thousand parts (which it may very easily be divided into) and that if a whole Soul can be essentially in every one of these parts, we must needs then suppose there to be a thousand whole Substances; and how these thousand whole Substances should be but one whole Substance, is not only inexplicable but irrational and inimaginable: If the whole Soul (that is, every thing of the Soul) be in the little finger, who can possibly imagine any thing of it, much less its total Substance, to be in any other part of the Body; unless they will also affirm, That Spirits have a peculiar power of being present in many places at one and the same instant; and so rob God of the Attribute of his Omnipresence: making Spirits to participate of the same.  
The next Supposition, Tho an immediate consequence of the Non-Extension of Spirits (for if they are not extended thro' a Space Divisible, they must needs be limited to an Indivisible Point) is not much less absurd; 
Neither is the Soul in an Indivisible Point.  for how then can it be united to the Body, and as I said already, how can it exert any action upon the Body? They will say, Perhaps, it operates upon the Body virtually, by causing a virtual Impulse upon the Organs of it; but this virtue must be either something of the Essence of the Soul, or something distinct from it: If it be the Essence of the Soul communicated to the Body, than its Extension is granted; 
It's Extension hence undeniably demonstrated.  but if it be something distinct, I answer, Nill dat quod in se non habet. Some of the Assertors of the Souls Existence in a Point, are possessed with such merry Conceits of Spirits, as to imagine that a thousand Souls can dance upon the point of a Needle at one and the same time, 
See Dr. Move's Divine Dialogues; p. 1.  and have room enough to tread their Paces.   

CHAP. VIII. Of the Faculties of the Soul.  
BY the Faculties of the Soul, 
What the Faculties of the Soul are.  we are not to understand things really distinct from the Humane Soul, nor each from other; as the Aristoteleans would have the Understanding and Will to be but only different Modes and Ways of the Souls Operation, specified by their Formal Objects and Acts. Thus as it forms Ideas and Notions of Things, it may be termed the Understanding; but as it is alured by the goodness of the Object, and thence moves towards it, it may be termed the Will. 
How the Understanding and Will differ. Gale's Philos. Generalis.  The Understanding is conversant about its Object, as true, the Will about its Object, as good: As the Soul doth contemplate, deliberate, judge, discourse, and conclude, it may be termed the Understanding; but as it chooseth, prosecutes, or avoids an Object, so it may be termed the Will. Now the several distinct Modes of the Souls acting, are commonly reduced to five Heads; which make the same number of Faculties: 
The Number of the Faculties.  and they are the Understanding, the Will, the Conscience, the Affections, and the Memory.  
The Understanding is called by the Sacred Philosopher, 
Prov. 20.27.  The Candle of the Lord. This is it that governs the inferior Faculties, 
The Understanding.  especially the Imagination and the Fantasy; the Formal proper Object of the Intellect is Truth, 
It's Formal Object Truth.  which as one very well asserts, is congeneal and nearly allied to the Mind: It hath Nine Intellectile Habits, Opinion, Experience, Imitation, Faith, Sapience, Intelligence, Science, Prudence, and Art; to which, some add Cognition; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Representamen of a Thing in the Intellect.  
The Will by Plato is defined, 
The Will.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Desire with right Reason, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Rational Appetite.  
The Action of the Will is twofold, the one consists in effectu, the other cum affectu; from which Distinction that Common Distribution of Voluntary Humane Actions into Elicit and Imperate, had its Origin, the Object of the Will is Good, 
The Object of the Will good.  and that which terminates and bound● its Appetite finally is the chiefs Good and last End.  

The Conscience no distinct Faculty.  The Conscience is a Reflection of the Understanding upon Man's Actions, together with a Sentencing them to be either Good or Evil according to those unquestionable Pinciples already received; 
Dr. Ames.  or it is the judgement of man concerning himself; as it is subjected to the Judgement of God. So that properly the Conscience is no distinct Faculty from the Understanding; this is that, 
Prov. 22.27.  Search that which is made by that Candle of the Lord in the lower parts of the Belly. It is called a Judgement, that thereby it may be distinguished from a naked Apprehension of the Truth; for it always contains in it a firm consent; and we do not take Judgement here for an Habitual only, but also for an Actual Judgement.  

The Affections not distinct from the Will.  The Affections also do not properly make a distinct Faculty from the Will, the Voluntas in affectu, or the ellicit root thereof; God being the Object of the Will, having many Kind's and Degrees, according to the different manner of the Souls consideration of it, it excites different Affections in the Will; and first of all, when any thing good or convenient, or at least so apprehended by us to be, is represented to us; it presently excites in us the Passion or Affection of Love to it, 
Cartes.  that we prosecute it with a desire, that it may either be united to us, or remain with us; but on the contrary, when any evil or noxious thing is exposed to us, it immediately stimulates us to Hatred the opposite Affection: to Love as it is an Affection of Union with present Good is often joined Joy, and to Hatred Sadness; and when there is a full and perfect possession of this desired Good, then there is pure Love, and solid and sincere Rejoicing; but when there is not a perfect Fruition of the thing beloved, than Desire is joined with Love, and Sadness is mixed with Rejoicing. Likewise, with a desire of Absent good there is mixed Hope and Fear, according to the probability of a good or evil Event, Issue, Effect, or Consequence of the matter; which Hope, if it be very great, is called Faith and Confidence; but when small or no hope is mixed with abundance of fear, it degenerates into those spurious Affections of Unbelief and Despair. These Affections, especially Love and Desire, do vary and differ much, according to the Opinion we have of the value of the Object; for when the intrinsic or inward perfection and pulchritude of the Object is only looked upon, then there is a Love of Complacency, and the Object is properly said to please; to this is opposed an Aversion from an Object, by the consideration of the contrary Imperfection and Deformity, but when we consider of this Perfection as convenient for ourselves, and see it agreeable with our Nature; 
How Love is caused, its several kinds.  this Love of Complacency is turned into a Love of Concupiscence, which is another Affection of the Soul, and properly another kind of Love. Again, When the Lover hath a less esteem of the Object than of Himself, there thence ariseth a simple Propension, which is called Benevolence. Thus we love a Flower or Bird, etc. When we love an Object equally with ourselves, thence springs Friendship and Charity, and such is the Love of Parents to Children, and Conjugal Relations one to another; but when there is a higher Valuation of the Object than of ourselves, as we all ought to have of God, our Prince, City, Country, Parents, and Friends, that are ●eminent in Virtue and Merits, this kind of Love is called Devotion. Among all the Affections and Passions of the Soul, Love bears sway; 
Love the chief Affection of the Soul.  for the several Affections of the Will, are but various Forms and Shapes of Love, which gives swift Wings and strong Legs to the Soul, to pursue what it loves. There is no Affection of the Soul but Love hath it at command; the Will governs all inferior Faculties of the Soul; but she is governed by Love. Plato makes Love to be the great Hero that governs the World, so universal is its Empire and Dominions. If the Object beloved be absent, than Love fixes the Will with ardent desires after it; if the Absence be attended with Difficulties or Affronts, than Love goes forth by Anger and Fear, to conflict therewith; and Hope with Courage, for the attaining the Object beloved. If the Good be present, than Love embraceth it with Complacence and Delight; if lost, than it bewails its loss with Sorrow, and according to the Nature and Measure of the Love, such will be the Nature and Measure of the other Affections that issue from it: But we will say no more of the Affections.  

The Memory.  The Memory is that Faculty of the Soul, whereby it treasures up those things it hath received; this is the Magazine of Notions, it is the Souls grand Repository, wherein it reconds its Riches, and draws them forth according to Pleasure.   

CHAP. IX. Of the Parts of the Body.  
HAving thus far considered Man in his more Sublime, Superior, and Celestial Part, we now descend to that Part which is Inferior, and more Terrestrial; viz. The Body.  
And indeed it is not a Work, much less difficult, accurately to delineate the Parts of the Body, than to explicate the Nature of the Soul; th● the manner of acquiring Knowledge in both these Parts is much different. For the one is done by Profound Contemplation, the other by Ocular Inspection; the one by a Mental Notional Penetrateing into the Bowels of a Spirit, the other by a● Actual and Manual Dissection of Bodies. As for the Doctrine of the first, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pneumatology, we have already handled it▪ We come now to the Somatologio Part, which is strictly called, Anatomy: 
Anatomy its Subject.  Anatomy then is a Science which hath the Body of any Animal for its Subject, whether Terrestrial, Volatile, or Aquatile; yet among the number of Animals, the Body of Man is to be preferred, both because of the Pefection of its Parts, and because endless would be the Dissection of other Animals; they being almost innumerable: and likewise because of the incredible Conducement of Anatomising Humane Bodies, both for preserving and restoring the Health of Man: But seeing the Bodies of Men defunct are not always at hand, it hath been a Custom of Ancient standing, even among the Learned, to Dissect the Bodies of other Living Creatures. Democritus by his frequent Dissection of divers sorts of Animals, is said to have first found out the proper Seat of the Bile. Galen also accustomed himself to the Dissection of Apes and Monkeys. Severinus, Castellus, Bronzerus, Panarolus, and many others, were wont to Dissect the Bodies of dead Dogs: But Asellius, Dr. Harvey, Walleus, Bartholine, Pecquet, De Graaf, and others, did frequently cut open Dogs, while they were alive, and hereby found out the Lactean Veins, the Circulation of the Blood, the Thoracic Veins, the Lymphducts, the Ductus Pancreaticus, with its Acid Juice, and many other useful Inventions, by their diligent Scrutiny and Autopsy. But our Discourse is to be limited to the Humane Body, having chosen Man to be the sole Subject of this Treatise. The Body of Man therefore, as it is a Totum Quantitativum seu Integrale, is divided by Galen and Hypocrates into Continentia, 
The Division of the Parts of Man's Body.  Contenta, & Impetum Facientia; that is, into Solid Parts, Humours, and Spirits. The Body of Man may also be divided either Ratione Finis or Ratione Materiae. Ratione Finis. 
The Principal Parts.  They are either Principal Parts, or less Principal Parts: The Principal Parts are the Liver, the Heart, and the Brain; and the Vulgarly received Opinion is, That the Veins have their Origin from the Liver, the Arteries from the Heart, and the Nerves from the Brain; which they say are the Vessels that convey the Natural, Vital, and Animal Spirits thro' the Body.  
The less Principal Parts, are either necessary, 
The less Principal parts.  which are those without which an Animal cannot live, as the Lungs, the Ventricle, the Intestines, the Vesicula Bilaria, the Porus Bilarius, the Vesica Vrinaria, etc. Or not necessary, as Caro Simplex, in respect of the other Parts.  
Ratione Materiae, the Parts are either Simple, Homogeneous, and Simular; or Compound, Heterogeneous, and Dissimular.  
The Simular Parts are Ten. 
The Simular.  The Bones, the Cartilages, the Ligaments, the Membranes, the Fibres, the Nerves, the Arteries, the Veins, the Flesh, and the Cutis. 
The Dissimular.  The Dissimular Parts are the Members of the Body, consisting of various Simular Parts. They are also called Parts Organicae seu Instrumentales. But the Modern and most Rational Division of the Body is into its Ventures and Artus. 
The Division of the Body into its Three Ventures and Four Artus.  The Ventures are Three, the Infimus, the lower Venture, or the Abdomen, which contains the Liver and the Natural Parts, the Medius Venture, or the Thorax, which contains the Heart and Vital Parts; the Venture Supremus, or the Head, wherein is contained the Brain and Animal Parts.  
Having given the Division of the whole Body, 
The Lower Venture its parts.  we shall now begin with the Lower Venture; and this is all that Cavity, which within is distinguished from the Thorax, by the Diaphragm, circumscribed by the Cartilago Ensiformis, the Os Pubis, Coxendicis, and the Os Sacrum, the Vertebrae of the Loins, and on both sides by the Bastard Ribs; the Forepart of this is called Epigastrium, the Lateral superior Part of which is called Hypocondrium, which is next to the Inferior Cartilege of the Costae.  
The Middle is Regio Vmbilicalis, the two lateral Parts of which Aristotle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Laxitate; and Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inania. The Lower Part is Hypogastrium, which descends from the Regio Vmbilicalis down to the Regio Pubis, the Lateral Parts of which are called Ilia, and in Flexu Femoris ad Pubem Inguina, or the Groin.  
Now this Venture consists of Exterior and Interior Parts.  
The Exterior or Continent Parts, are either Common, which belong also to other Parts of the Body, as the Cuticula, the Cutis, the Pinguedo, with its Membrane, the Panniculus Carnosus and the Membrana Musculorum propria; or Proper only to this Venture, as the Muscles of the Abdomen and the Peritoneum.  
The Interior or Contained, are those that serve either for Nutrition or for Procreation.  
Those that serve for Nutrition, belong either ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Chylification, as the Ventricle, the Omentum, the Pancreas, the Intestines, with the Mesentery, the Lactean Veins, with the Common Receptacle and the Lymphatic Vessels; or ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Sanguification, as the Meseraic Veins, the Vena Porta with its branches, and the Vena Cava, the Liver, the Vesicula Bilaria, the Spleen, with the Vas Breve and the Hemorrhoids, the Arteria Celiaca, the Veins, the Capsulae Atrabilariae, the Ureters and the Bladder.  
Those that serve for Generation are Vasa Spermatica, the Corpora Varicosa or Parastatae, the Testes, the Vasa Deferentia, the Prostatae, the Vesiculae Seminariae and the Penis, in Women the Vasa Ejaculatoria and the Vterus.  
Having thus divided the Lower Venture, we come now to speak of each of its parts in particular; and the first is the Cuticula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The Cuticula.  this is a thin and close Skin, void of Life and Sense, without Blood, made of unxious, crass, and viscid Vapours, condensed by the Circumambient Cold, to cover the Cutis, it is thicker than the Cutis, lest there should be too great an efflux of Spirits and Heat; it is generated of an Excrement that hath its beginning in the Womb, and afterwards its perfection, and this is the reason why Infants newly born look so red as they commonly do. In Moors and Aethiopians it is black.  
Next to this is the Cutis, 
The Cutis.  which is the Common Covering of the Body, generated of Seed and Blood, the Instrument of Touching and the Defence of the Parts that are under it; it is perforated in various places, for the ingress and egress of that which is necessary; those Perforations that are conspicuous, are the Mouth, the Ears, etc. The Insensible are the Pores, in this ther● are observed several Nervous Filaments, which Learned Cartesius calls the Organs of Sense, 
Cartes de Homine.  which being moved by External Objects, do accordingly make an Impression upon the Brain.  
Under the Cutis is subjected the Pinguedo or Fat, 
The Pinguedo, or Fat.  which is a Simular Body without Sense, made of unxious Blood concreted by the Cold of the Membranes for the defence of the whole; it is not in those parts where it would hinder a convenient complication, as in the Brain, the Palpebrae, the Penis, the Scrotum and the Testium Membranae; its Vessels are the three Veins of the Abdomen, the Mamillary Veins, the Venae Epigastricae & elumbis emergentes, its use is like a Garment, to keep the Body warm, to fill up the spaces between the Muscles, the Vessels and the Skin, to make the Body even, smooth, and round; hence Lean Persons, Old, and Withered, are Deformed. Next is the Membrana Carnosa, which is connexed to the Cutis by many Veins and Arteries: The Membrana Musculorum propria is a thin Skin connexed to the Muscles by small Filaments, its use is to cover the Muscles and separate between them.  
Next appear the Ten Muscles of the Belly. 
The Muscles of the Belly.  A Muscle is an Organic Part, consisting of divers small Fibres, an Instrument of Motion, the beginning of a Muscle is called a Ligament, the middle part is fleshy, and the end is called a Tendon; every Muscle is furnished with a Nerve. Of the Ten Muscles of the Abdomen, two of them are obliquely descending, two obliquely ascending, two right, two transverse, and two pyramydal, thus nominated from the position and situation of their Fibres. Under these Muscles is the Peritoneum, 
The Peritoneum.  which is a Membrane of an Oval Figure, investing the Bowels; it hath its Origin at the Spine, and the first Vertebra of the Loins, its use is to contain the parts, and to shut the Orifices of the Veins; among the parts contained, there is first the Omentum, 
The Omentum.  placed immediately under the Peritoneum, its use is to increase the heat of the Stomach; this being taken away, the Ventricle and Intestines appear. The Ventricle is an Organic Part situated immediately under the Diaphragm in the Epigastrium, 
The Stomach.  it is the Instrument of Chylification; it hath two Orifices, the first is in the upper part of it, and is called the Stomach; this when the Food is taken in, remains shut, that so Fumes and Vapours may not fly up, and so disturb and molest the Head. The Lower Orifice is called Pylorus, it remains shut till the Food assumed be concocted; it is also shut when we vomit. 
The Intestines.  The Intestines or Guts have many Anfractus or Bend, lest the Aliment contained in them should pass away before a perfect Concoction be made; they have three Tunics and Fibres of all kinds, they are six in number, the Duodenum, the Jejunum, the Coecum, the Ileon, the Colon, and the Rectum. The next Part we are to take notice of, is the Mesentery, in which are the Meseraic Veins and Arteries, the Lactean Veins, and several Glandules.  
Having taken off these Parts, 
The Pancreas.  the Pancreas or Sweetbread, becomes apparent, and in it is the Pancreatic Dust and Succus Pancreaticus, found out by Regnerus De-Graaf, a late French Physician, who held this to be the Seat of Agues, or intermitting Fevers, that the Minera of that Distemper, which is called, 
The Cause of Agues.  Opprobrium Medicorum, the Disgrace of the Physicians, is there to be found, viz. When this Acid Liquor is vitiated, and the Lateral Ducts of the Pancreas stopped, 
Francis. De La Boe Silvius.  by some pituitous or flegmatic and viscid Matter, there adhering, causing hereby a stagnation of that Juice, and so a more violent effervence and tendency to a far greater and corroding Acidity. Thus much for the Organs of the first Concoction, which is Chylification. We come now to those of the second, viz. Sanguification, and among these the Liver was commonly reputed to be chief; 
The Liver its Figure and Connexion.  this is situated on the right Side of the lower Venture, just under the Diaphragm; it is connected by three strong Ligaments. First to the Abdomen, by the Vena Vmbilicalis, which in the adult waxes dry and degenerates into a Ligament. The Second to the Diaphragm on the right Side, by a broad thin Membraneous Ligament from the Peritoneum, which is called Ligamentum Suspensorium. The Third also to the Diaphragm on the left Side, by another round and strong Ligament; its substance is red and soft, like concreted Blood; hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man's Liver is very like the Liver of an Ox or Cow, and doth differ from it neither in consistence, colour, nor taste; whence our Flesh also is far more similar to the Flesh of those Animals than to the Flesh of Swine. It is from hence the Veins are said to derive their Origin, because the dispersed Roots of the two greatest Veins, viz. Cava and Porta seem to be fastened there; though the Lactean are thought to arise from the Pancreas, and the Vena Arteriosa doth really proceed from the Heart: The true use of the Liver is not to be the Organ of Sanguification, as several Reasons and late Discoveries manifest, but as Pecquet saith, it doth percolate and secern the Bile from the Blood, 
It's use to Secern the Bile.  as the Spleen doth an Acid Juice, and as the Reins the serose Part thereof. The manner how this is done, is well explained by Doctor Charleton in his Oeconomia Animalis; it also affords heat to the Stomach, to concoct the contained Aliment.  
It doth likewise separate from the Blood and aquose, or watery humour, by a kind of filtration.  
It helps to concoct the Lympha, 
To concoct the Lympha, and impregnate it with a Volatile Salt, etc.  and impregnate it with a Volatile Salt and Acid Spirit, drawn forth out of the Nutriment; hence when this Part is evilly affected, a Dropsy will ensue. Dr. Franciscus De La Boe Silvius will have it not to separate but join together Humours; not to secern, but to mix and unite; but this is no better than ficticious. On the right and concave part of the Liver, there are two Meatus' for the receiving the two sorts of Bile, the Vesicula Bilaria, and the Porus Bilarius, the Vesicula Bilaria, Folliculus Fellis, 
Its Ducts and Meatus'.  or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an Oblong Vessel in the shape of a Pear; it hath two parts, Fundus and Cervix, it lies under the Vena Porta, receives the thinner Bile, and exonerates into the Intestines: This is the Balsam of the Blood, as Helmont calls it, and it is this that renders the Feces fluxible.  
The Porus Bilarius, is an Oblong Vessel arising from the Liver, it is united with the Meatus Systicus into the Ductus Communis, this transfers the grosser and thicker part of the Bile.  
In the left Hypochondrium is placed the Spleen; 
The Slpeen.  Infects want a Spleen, and those Creatures that have no Bladder; as a Chameleon and many others; and it is a false Assertion, Habte & Musca Splenem. It hath often been taken out of Dogs and Cats, without any great detriment to them, or peril of Life; for then the Pancreas supplies its defect: It hath many Fibres woven together, after a wonderful contexture, to confirm and strengthen the lax, spongy, and paremchymous substance of it, lest it should be broken by the impulse of the Blood flowing from the Arteries; also, that hereby it may be able to contract itself, and compress the Blood that is in its lax Cavities into the Vena Splenica, and so help the Pulse of the Arteries. 
It's use.  It's use is not to secern the Melancholy Humours from the Blood, as the Ancients held; neither is the Opinion of Van Helmont probable, 
Helmont's Opinion false.  who destined it to more noble Actions; namely, to be the ●eat of his Archaeus, and the immediate Organ of the Sensitive Soul, and to determinate the Actions of the Vital Soul, resident in the Stomach, and so the Seat of the Intellect, in which Conceptions are form of Sleep and Dreams, of Venery, and of divers Diseases; which to others are evident to be the effect of the Brain and the Thorax; as an Astma, a Pleurisy, an Apoplexy, an Epilepsy, a Vertigo, and an Incubus. But the true Opinion of its use, is that of Waleus, 
Waleus the the Inventor of its true Function.  grounded on Autopsy, and certain Reasons, which is, that it doth receive the more Acid part of the Blood, no otherwise than we see an Acid Spirit separated from Things by a Chymic Distillation. This Acid Liquor (which you may, if you please, call Melancholy) is mingled with the Blood in its Vessels, and with the Chyle, to attenuate and make them more dilute; whence the Spleen being once obstructed, there doth presently ensue a coacervation of gross Humours in the Body; not because these Crass Humours are not drawn from the Blood by the Spleen, but because the Spleen cannot communicate that attenuating Acid Liquor to the Blood and Chyle; what of this Acid Liquor is unprofitable for Nutrition, is excerned by Urine. We come now to the Reins or Kidneys, 
The Reins.  They have their Situation under the Liver and Spleen, near the Spine, upon the Muscles of the Loins; they have two Caruncles like Glandules, thro' which the Serum of the Blood is cribrated, and two Ventures, one at the end of the Emulgent Veins, and another at the Origin of the Ureters, its use is to separate the seros● part of the Blood, and evacuate it thro' the Ureters into the Bladder, and thence thro' the Meatus Vrinarius. To the exterior Membranes of the Reins, do adhere two small Vessels, called, Capsulae Atrabilariae; 
The use of the Capsulae Atrabilariae.  these receive a crass, excrementitious, and bilose Humour, separated from the Blood, either by the Liver, Heart, or Spleen; but more especially, that which is elaborated in the Spleen, and is here reconded, being not able to penetrate the angust Passages of the Reins. Hence Urines do look black, when these Vessels are too replete; where often is the Seat of some Morbific Cause, especially in Melancholy Effects. 
The Ureters.  The Ureters are long Vessels or Channels, arising from the Reins, implanted into the Bladder; they are commonly two in number. Riolan relates he saw two on each side of a Woman, that had the Venereal Distemper. Solomon Albertus takes notice of one that had three on one side and but one on the other. I myself saw a Woman opened at St. Thomas' Hospital, who had two Ureters on one Side, having two distinct Originations in the Kidneys, and were also in two distinct places inserted into the Bladder, one in the Neck of it, and the other in the Fundus; these are often obstructed by Stones and Gravel, and very acute Pains are hereby created. 
The Bladder.  The Bladder or Vesica Vrinaria, is situated in the Hypogastrium, between the two Tunics of the Peritoneum, in that Cavity that is made by the Os Sacrum, Coxendicis and Pubis, as in a proper Venture and separate Abdomen; it hath a Constrictive orbicular Muscle in the Neck of it, called Sphincter, 
An experiment touching the Coction of a Humane Bladder, with some Liquors.  which hinders the involuntary emission of Urine, Borrichius observed of the Bladder, this curiosity, That if it be boiled in Acid Things, it presently turns to a Mucilage or Jelly; if in Salt Things it is incrassated; in Oleaginous Things, as also in Liquors that have an Alkali in them, a● Salt of Tartar, or incinerated Herbs, it is neither incrassated, nor turned to a Mucilage; but is burnt up as if it were laid upon live Coals, and quickly is worn to Power; from which it is apparent with how much peril to the Bladder, either Acid Salt or Oleaginous Things are injected to dissolve or break the Stone. 
The Vessels and Organs of Generation; why we omit insisting on them.  We should now come to the Spermatic Vessels, and the Organs of Generation, but modesty will not permit me to expose them to the captious and ignorant Vulgar in their Native Language; thinking it no way convenient that those empty Heads that have not arrived to that small degree of Literature, as to read a Latin or Greek Author, should in their Mother Tongue have a prospect of those Things which both Nature and Reason endeavour to conceal from such shallow brained Medicastors; I mean those Pretenders, who stile themselves the Sons of Art; and make their brags that they have ascended to the very top and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this Noble Faculty; when alas no Name becomes them so well as Quacks and Emperics, who have picked a few blind Recipes out of some silly pedantic Translation, such forsooth as Culpepper, that Stargazing Astrologic Coxcomb, who laughs at Learning, derides the Works of all the Grave and Learned Men, and Nicknames our ablest Physicians, or 
* The Author of, Little Venus Unmasked, or the Pocky Doctor. See his Reflections on several of the worthy Members of the College of Physicians, in the Lord Moons Case.  Gideon Harvey, that conceited Emperic, or that illiterate Pseudochymist, the Author of Medela Medicina. But I shall refer the intelligent Reader to the Learned Treatise of De Graaf de Organis Virorum & Mulierum.  
We come then now to the Middle Region of this Microcosm, the middle Venture or Cavity, which is called the Thorax or Breast: 
The middle Venture or the Thorax.  this is all that Cavity that is circumscribed above by the Clavicles, below by the Diaphragm, before by the Sternum, and on both Sides by the Ribs; as the lower Venture contains the Natural Parts, so this contains the Vital. The Parts of this are either the Containing or the Contained, and these are either Common or Proper; the Common are the same with those of the Lower Venture; the Proper Parts are the Mammae Paps or Breasts, the Diaphragm, the Pleura and the Mediastinum. The Contained are the Viscera and Vasa; the Viscera are the Heart with the Pericardium, the Lungs and part of the Aspera Arteria. This Venture hath 44 Muscles, to guard and defend it, and to dilate and contract the Breast, 22 on each side, of which 11 are external, 11 internal.  
The Mammae or Breasts, 
The Breasts and their Parts.  are placed in the middle of the Thorax, under the Pectoral Muscle, both for their vicinity, and nearness to the Heart, that Fountain of Heat; for the convenience of giving Suck, and for the adding to the Beauty and Pulchritude of the Body. I speak of the Mammae of the Female Sex, they are scarce perceptible in those that are young, but when the Natural Heat of the Body hath obtained a due augmentation and gins to invigorate the Parts of the Body, than these begin to tumify at the same time when the Menstruums begin to flow: In Old Women they grow flaccid and nothing apparent but the very Nipple, the Fat and Glandules being all consumed. The parts of this are the Papilla and the Mamilla: the Papilla is an extuberance in the Centre of it, called the Nipple, the ends of the Nerves and Arteries do concentre in it; which is apparent from its exquisite Sense and Red Colour: Hence it is compared to the Glans of the Penis, for it may be erected by Contact and Suction; and doth afterwards become flaccid. Cancers, and other Tumours about this part, by Surgeons are determined to be pernicious. Hippocrates tells us, That if in a Woman with-child, her Nipples turn upwards it is a Male, if downwards a Female, that she bears; but the confession of Women hath not yet confirmed it: It hath a Circle round about it, called Areola, which in Virgins is of a pale Colour, in those that are big and give Suck brown; in Old Women black. It hath many little perforatons in the middle, for the Milk to come forth; its use is to enter the Mouth of the Infant, that it might suck: There is also a titillation in it, whereby Mothers and Nurses, by a pleasing kind of tickling, and some sense of pleasure, are enticed to exhibit their Breasts to the Infant.  
The Mamilla is all that part beside the Nipple that swelleth and riseth above the circumjacent; it hath many Glandules; which in Virgins are more hard; in those that are big and give Suck, they are more swelled; their use is for the preparation of Milk, there is a great consent between these and the Womb; hence as soon as ever the Infant is Born, the Blood is no longer carried to the Womb, but to the Breasts, and thence Milk is generated; hence those that give Suck have very seldom their Monthly Terms; and sometimes the Children draw forth Blood instead of Milk; yea, which is matter of greater admiration, the Menstruous Blood sometimes hath been observed to come from the Breasts, and Milk carried thro' the Womb, and thence evacuated: How Milk is generated, it is not easy to determine, and I will not stay here to debate the Controversy; whether it is carried with the Blood by the Thoracic Arteries, 
Some Conjectures how Milk is generated.  and secerned therefrom by the Glandules of the Mammae, or whether the Chyle ascends to the Breast thro' the Milky Veins from the Mesentery, or whether, as the Learned Dr. Wharton thought, a peculiar Juice drawn from the Nerves, and added to the Chyle, doth make Milk. The use of the Mammae first is to be a defence to the Heart, hence Men of a Colder and more Effeminate Constitution, have great Breasts, and Women that are almost destitute of them, have Manlike Voices: Secondly, They serve for the Generation, Segregation, or Depuration of the Milk for the Nutrition of the Infant: Thirdly, For the Adorning and Beautifying the Body.  
The Diaphragm is the partition between the Lower and Middle Venters, 
The Diaphragm  it is a singular Muscle of a different Figure and Action from all the rest; its Situation is transverse, and something obliqne, declining downwards; its Figure is circular, its Substance fleshy, but in the middle nervous and membranous; for the Centre appears to be a thin Skin and a nervous Circle instead of a Tendon; if this be wounded, Death ensues. The use of this is to cause a free respiration, to help the Muscles of the Abdomen in the expulsion of Excrements and the Foetus, to promote the distribution of the Chyle, to distinguish the Vital Parts from the Natural; to which some add that this is the Seat of Laughter, because the Nerves of the Diaphragm have several ramifications in the Muscles of the Lips and the Cheeks; hence in the percussion of that part, the Muscles of the Face being contracted, and Lips with the Cheeks moved, Laughter ariseth; 
The Cause of Sardonian Laughter.  but this is not true Laughter, but only that which is called Risus Sardonius: for the Spleen is the proper Seat of Laughter, according to that Distich: 
Cor ardet, Pulmo loquitur, Fel commovet Iras,  
Splen ridere facit, cogit amare Jecur.   
The Heart doth burn, the Lungs do speak, the Gall doth Anger move,  
The Spleen doth laugh, the Liver stirs up Love.  
Hence Melancholy and Splenetic Persons are more prone to laugh than others.  
In the forepart of the Chest is the Sternum, at the end of which is the sharp pointed Cartilege, called Cartilago Ensiformis, and on both sides are placed the Ribs, 
The Ribs.  which are commonly twelve on each side. Melancton saith that Adam had thirteen, but it is greatly to be questioned. Fallopius saith he saw two several times thirteen, and Riolan once. The upper seven are called Verae, true Ribs, because they reach the Sternum; the five lower ones are called Nothae, or Bastard Ribs, because of their shortness.  
The Pleura is a thin Skin investing the inward parts of the Middle Region, 
The Pleura the Seat of the Pleurisy.  as the Peritoneum doth the Lower; this is that part that is affected in the Pleurisy, though Late Writers demonstrate that the effect of this part doth only secondarily happen in that Peracute Distemper.  
The Mediastinum is a Skin of the same kind, 
The Mediastinum.  dividing the Cavity of the Thorax and the Lungs into two distinct parts. To this is joined the Thymus in the Throat or upper part of the Thorax, between the division of the Subclavian Veins and the Arteries; this is of a glandulous, spongy, soft, and white Substance in Children newly born it is distinguished by a threefold and large Glandule, but in the adult it is extenuated by heat for want of moisture: Its use is to be a prop to the Vessels that ascend by it, viz. the Vena Cava, the great Artery, and their branches spreading into the Arms and Scapulae, and to defend them lest they should be hurt by attaching the Bone. The Pericardium, 
The Pericardium.  otherwise the Chamber Chest, or Pannicle of the Heart, is a Membrane encompassing the whole Heart; so far distant from it as may suffice for its motion, and the containing that Liquor which is found within its cavity. It's use is to be the Domicil of the Heart, and to contain in it a Whey and Watery Liquor, not unlike Urine, to moisten and refrigerate the Heart, and so render its motion more facile: 
Whence proceeded that Water that issued out of our Saviour's side.  This is that Liquor that came forth out of the Side of out Blessed Saviour; when pierced, mixed with Blood; for it is said, Out of his Side came forth Water and Blood.  
The Heart is one of the principal Parts of an Animal, 
The Heart. It is not situated in the left side as soine imagine.  the Fountain of Life; it is situated in the middle of the Body, that so the Blood and Spirits might fitly be distributed thro' the whole Body; it is of every side encompassed by the Lungs, yet its Motion is perceived most on the left Side.  
1st Because the great Artery is on that Side, 
The reason why it beats more on the left side, than on the right.  and the Cavity of the left Ventricle far exceeds that of the right, and in this the Vital Spirit is contained: Hence it is vulgarly reputed, although erroneously, That the Heart hath its residence on the left Side, and some Practitioners apply Cordial Epithems only to the left Side.  
2dly, The Vena Cava being on the right Side, and there ascending thro' the Thorax, the Heart cannot conveniently decline that way. It is of a Conic Figure, the upper part is called the Basis or Radix of it, the lower Mu●ro, Vertex, Apex, or the Cone of the Heart; its primary Action is to be the Fountain of Heat: this is manifest by that Disease called a Syncope and other defects of the Heart, where its Heat is intercepted: for then the Members of the Body destitute, do faint and lose their brisk Activity, wherewith they were before actuated. Hence Cordials profit in such Affects; 
How Cordials help the Heart in Syncope's.  by exciting the almost extinguished Heat; and stirring up the drooping Spirits; this Heat is not caused only by the Motion of the Heart, as the Car●e●ians say it is; for there is implanted Heat in the Heart, before its Motion, and Motion is only the Preserver, and not the Producer of Heat in the Heart: but this Heat is excited by an Ebullition, whereby the Blood dilating itself, requires a more ample space; and so breaks forth, just as the mixture of Lime and Water produces an Ebullition; and Flower of Brimstone mingled with Spirit of Turpetine; and Salt of Tartar with Aqua fortis causes a great Fervescency. 3dly. Another great use of the Heart, is to turn Chyle into Blood, to be the Organ of Sanguification, and to perfect and renew the depauperated Blood, that returns in the Veins in its Circulation. Another use of it, is to move continually: Hence it keeps the Blood from Putrefaction, makes it more elaborate, kindles that Vital Flame that's in it, and disperses it as a Nutriment adapted to every part.  
This Motion is called the Pulse, 
The Pulse.  which is continual and never ceasing, stirred up by the Blood flowing into it, and the Pulsive Faculty resident therein; this consists of Systole, Diastole, 
It's Systole, Diastole, and Perisystole.  and Perisystole. Systole the proper and natural motion of the Heart, is a Contraction of it into a narrow compass, that so the contained Blood might be forced from the right Ventricle thro' the Arterial Vein into the Lungs, and from the left thro' the Arteria Aorta into the whole Body. The Diastole, which is Accidentary, and not so properly called a Motion as the Systole, because it is a Passion rather than an Action; is a Dilatation of the Heart, that it might draw in the Blood thro' the Vena Cava into the right Ventricle, and thro' the Arteriae Venosa into the left.  
Perisystole is the space of rest between the two preceding Motions.  
In every Systole the Heart doth plentifully receive the Blood, and in every Diastole it plentifully expels it.  
After Dr. Harvey had found out the Circulation of the Blood, laying down such evident and infallible Demonstrations as compelled all to believe it, yet many ignorant of the Fabric and Motion of the Heart, thought that a few Drops, a Scruple or a Dram at the most of Blood, was thrown out of the Heart at every Pulse, and so imagined that the Mass of Blood in the Body is many hours, yea some days, circulating thro' the Body. Yet I must acknowledge myself to be a Proselyte of that Learned and Famous Physician Dr. Lower, 
Dr. Lower De Cord.  who hath wrote an Excellent Book of the Heart, and also of Exquisite Dr. Charleton, 
The Circulation of the Blood.  the Author of Oeconomia Animalis, That the whole Mass of Blood, doth not only once or twice, but very often pass thro' the Heart in the space of an hour. For if we compute how much Blood flows into the Ventricles of the Heart when it is dilated, how much emptied out of it when it is contracted, how many Pulses there are in an hour, how much Blood there is contained in the whole Body, we shall easily evince this Assertion; for by Autopsy it appears, and by the experience and testimony of Renowned Harvey, that in a Healthful Man the left Ventricle of the Heart will at once contain two Ounces, and so much is thrown out at every Systole; and that there are Two thousand Pulses in the space of an hour, which is the least Computation of all; for Waeleus and Regius, have numbered Three thousand, and in some Four thousand, Plempius 4450, Slegelius 4876, Rolfincius 4420, and Bartholine on his own Wrist 4400. though these differ according to the Age, Temperament and Diet, etc. And suppose that in a Man there are Twenty five Pounds of Blood, which is a greater quantity than is granted either by Nature or Anatomists; for the quantity of Blood contained in a Humane Body, seldom exceeds Twenty five pound, and is seldom under Fifteen: If we suppose two Ounces of Blood received and thrown out at every Pulse, and Two thousand Pulses in an hour, 
How often the Blood circulates thro' the Body in an hour.  the number of Ounces that pass thro' the Heart in that space, make up Three hundred thirty two pound: Hence it necessarily follows, that the whole Mass of Blood circulates thro' the Body thirteen times every hour; but seeing so great a quantity of Blood is seldom found in the Body of a sound Man, and so few pulses in the space of an hour, 
Vid. Dr. Lower de Cord.  it is very congruous to reason that the Blood passes thro' the Heart more than Thirteen Times in an hour.  
At the Basis of the Heart there are two Processes called Anricula, their use is to receive the Blood and Air, lest it suddenly rush into the Heart and cause a Suffocation; there are also on both sides two large Cavities, which are called the Ventricles of the Heart, of which the right receives the Blood from the Vena Cava to supply the Lungs and sends it into the left Ventricle, to make the Vital Spirit and Arterial Blood of that Blood prepared in the right Ventricle and transmitted thro' the Septum and the Lungs, and of the Air drawn in thro' the Mouth and Nostrils prepared in the Lungs and sent thro' the Arteria Venosa with the Blood into the left Ventricle of the Heart. The use of both these Ventricles is to generate and perfect the Arterial Blood, to receive the Venal Blood, make it more perfect, and expel it thro' the Arteries into the extreme parts of the Body, and that they may thereby be nourished. Between these two Ventricles there is an Interstitium or Partition, called Septum; it hath several Meanders, Caverns, Wind and Perforations in it, to admit the thinner part of the Blood from the right into the left Ventricle of the Heart.  
The Heart hath many Vessels, 
The Vessels belonging to the Heart.  the chief are the Vena Cava, and the Vena Arteriosa inserted in the right Ventricle, and the Arteria Venosa and Arteria Magna in the left Ventricle; opposite to which, within the Ventricles, there are eleven Valves or little Doors, which when they are open receive the Blood, when shut, stop it from coming back again. The Vena Cava hath a membraneous Circle at its Orifice to strengthen the Heart, which is divided into three membraneous Valves; called, Tricuspides. The Vena Arteriosa, also hath three Valves, which united, give the similitude of a Bishop's Mitre. The Arteria Magna, likewise hath three Valves, like those in the Vena Arteriosa exactly shut, called also Sigmoides.  

The Lungs,  The Lungs are divided into the right and left part by the Mediastinum, that so when one part is shut, the other might perform its Office; both these parts are subdivided into two Lobes about the fourth Vertebra of the Thorax, the upper of which is shorter than the lower; their substance is lax, spongy, and soft, that they may easily be extended and receive the Air.  

Their use.  Their use is to ventulate and refrigerate the Heart, and free it from that fuliginous excrement which it carries off with the Blood, thro' the Vena Arteriosa; it exhibits Breath to Men to make, an articulate Voice, and to Brutes to make an inarticulate one: Silvius addeth, that it condenseth the Air taken in, and so represseth the rarified Blood in the right Ventricle of the Heart, and so hereby doth allay the aestuation that is excited in it; but this is as much as to say, the Air taken in doth temperate the heat of the Heart, 
Dr. Henshaw's Aerochalinos.  which is no more than hath been acknowledged by Sylvius' Predecessors. Pecquet will have its use to be to distribute the Chyle and detrude it into the Intestines and Lactean Veins; but Dr. Henshaw, no contemptible Author, a Member of the Royal Society, saith, That the principle use of respiration is, to be instead of a tonic Motion to free the Lungs from Blood, whereby they would be overflown, did they not drive it back again to the Heart, as the tonic Motion doth in all the muscular parts of the Body.  
The Fistula Pulmonum, 
The Aspera Arteria.  Aspera Arteria, Trachaea, or Windpipe, is carried straight from the Mouth to the Lungs thro' the Neck, and at the fourth Vertebra of the Thorax, is divided into two parts, both of which enter into the Lungs; those are also subdivided into two more, and these again into two others, till at last, at the superfice of the Lungs, they end in very small ramifications. The lower part of the Aspera Arteria is called Bronchus, the upper Larynx; it is invested with a twofold Membrane, the one External the other Internal; it serves both for Inspiration and Expiration, to receive and let out the Air as thro' a Pipe.  

The Larynx, its Muscles.  The Larynx, or the Head of this, is the proper instrument of Voice, its Figure is almost circular; it hath thirteen Muscles, four common and nine proper. The first pair of the common is called Sternothyroides from the Sternum, the second pair Hyothyroides, which hath its Origination from the Os Hyoidis, the first pair of the proper is called Crycothyroides, or rather Thyrocricoides. The second pair Crycoaritenoides posticum. The third pair Ctycoaritenoides laterale, the fourth pair Thyroarytenoides; and the ninth Muscle Arytenoides; the Cartilages of the Larynx are five, the first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Scutiformis, the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Annularis, because it is round like a Ring; the third and fourth, which some make but one, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Guttalis; it hath two processes in its superior part, which joined together make a little Rimula to modulate the Voice, which by some is called the little Tongue or Glottis; the fifth is called Epiglottis, which shuts the Larynx, that so the Meat and Drink may descend the right way: In the upper part of the Larynx there are two Glandules called the Tonsils, 
The Tonsils.  which are of a spongy substance to receive the moisture of the Brain and convert it into Spittle; whereby the Fauces, the Larynx, the Tongue and the Oesophagus are humected: Dr. Wharton assigns more noble uses to them, viz. To be the Organs of Taste, and to promote the Concoction of the Ventricle, by a kind of fermentative Virtue, because they contract Acidity; but the Tip of the Tongue tastes before gustible Objects reach the Tonsils, and when these are evilly affected the Taste remains also, when these are inflamed the Stomach nevertheless doth concoct. At the lower end of the Larynx there are other Glandules, called by Dr. Wharton Thyroides, on both sides one, thro' which the Veins are disseminated from the extern jugular; their use is to irrigate the Larynx, with a fat and viscous, not fluid Humidity, that the Cartilages might ●o more apt to move; and the Voice become sweeter; Hence Women have a clearer Voice than Men, 
Why Women have clearer Voices than Men.  because in them those Glandules are larger, and so afford more of this oleaginous and smooth moisture: As the Aspera Arteria ●s the Pipe of the Lungs, so the Oes●phagus is the Pipe of the Ventricle or Stomach; its beginning is at the Mouth, where it is called Pharynx; and hence it descends straight to the Ventricle under the Windpipe, it consists of three Tunics, it hath four Muscles, the first is called Oesaphagus, the second Sphenosparyngeus, the third Stylopharyngeus, the fourth Cephalopharyngeus; by these Muscles is performed Deglution or Swallowing, which is the proper Act of the Oesopha●s.  
An appendix to the middle Venture is the Neck, 
The Neck.  which is a medium between the Thorax and the Head, its use is to serve the Oesophagus, the Windpipe and the Lungs: Hence those Animals which want Lungs as Fish, also want a Neck; it also affords Nerves to the foreparts, as the Shoulders, the Cubits, the Hands, and the Diaphragm; for those Creatures that want these Parts have no Neck. Thus we have briefly delineated the parts of the two lower Regions of the Body, namely, the Abdomen and the Thorax; we come now to view the upper which is the Head.  

The upper Venture, or the Head its Division.  It is divided into two parts Capillata and Fancies; Capillata is that part upon which Hairs do grow, the fore part of which is called Synciput, from the Frons to the Coronal Suture; the hinder Part is called Occiput, from the beginning of the Sutura Lambdoides to the first Vertebra of the Neck; the middle Part between these which is Gibbose is called Vertex, the lateral Parts between the Eyes and the Ears are called Tempora, the Temples; the superior part of the Face is called Frons. The Inferior Parts are the Eyes; the Nose, the Ears and the Mouth, in which is contained the Tongue and other Parts.  

The Pericranium and Periostium.  We shall begin with the Pars Capillata, or hairy Part of this Venture; the extern Membranes of this are two, the Pericranium and the Periostium, which encompass the Cranium. The inward Membrances, which enclose the Brain under the Cranium, are the Dura Mater and the Pia Mater; 
The Dura Mater and Pia Mater.  the Dura Mater, o● Carssa Menynx, divides the Cerebrum from the Cerebellum, and the Brain into its right and left Parts, and so constitutes four Sinus' o● Ventricles, the receptacles of Blood and Spirits; besides these four Sinus' there are three more, one at the bottom of the Calx the other two lateral ones. Their use is to receive the Arterial Blood, 
The Ventricles of the Brain.  which is superfluous in the Nutrition of the Brain, and the generation of Animal Spirits; and from these proceeds that Blood that is evacuated at the Nostrils. The outward part of the Brain is called Cortex, the inward Medulla. The Cortex is soft but of on Ash Colour, which some think ariseth from the innumerable Veins there disseminated; the Medulla is more hard and compact of a white Colour; it hath two Parts, the one Globose, which hath three Cavities or Ventricles, the other Oblong, called Medulla Oblongata, where is the fourth Ventricle, in which the Animal Spirits are generated; and here is the Origen of all the Nerves; as this Part descends down to the Spine, so it is called, Medulla Spinalis.  

The Motion of the Brain, consisting of a Systole and Diastole.  The Brain is observed by some to have a Motion consisting of a Systole and Diastole, in its Diastole or Dilatation it draws in the Vital Spirits, with the Arterial Blood and Air thro' the Nostrils: In its Systole or Contraction, it forceth the Animal Spirits, therein elaborated, into the Nerves.  
The Cerebellum hath the same Substance, Colour, Motion, and Use, with the Cerebrum, only it hath several circular Gyrations in an exact Order, which the Cerebrum hath not; it hath two Processes, called, Processus vermiformes, whose use is, that the Calamus Script●rius, being pressed by the Cerebellum, might not be obstructed thereby.  
The other Parts observed in the Brain, are the Rete Mirabile, the Glandula Pituitaria, the Infundibulum, the Corpus Callosum, the Fornix, the Plexus Choroides, the Glandula Pinealis, etc.  
The Rete Mirabile, or Plexus Retiform●s, is at the Basis of the Cerebrum; it consists of Carotid and Cervical Arteries, brought up from the Heart to the Basis of the Brain, and bring in them Blood and Vital Spirits to this Rete, for the first preparation of the Animal Spirits.  

The Glandula Pituitaria.  The Glandula Pituitaria, is of a harder and more compa●● Substance than other Glandules, it receives the Excrements of the Brain thro' the Infundibulum, and throws them out upon the Palate.  

The Infundibulum.  The Infundibulum is an Orbicular Cavity, made of the Pia-mater; it hath four little Channels, saith Riolan, which distil the flegmatic Serum thro' their four Foramina, or little Perforations; it hath two Glandules or Protuberances of the Brain, thro' which the Infundibulum receives the Serum from the Ventricles; they do also stop and impede the great Impulse of that Matter that is carried to the Infundibulum, lest it should thereby be too much dilated or broken.  

The Corpus Callosum.  The Corpus Callosum is in the Medulla of the Brain, where its Substance is harder, and where the two anterior Ventricles make two Extuberances; it is distinguished by a thin lax, and wrinkled Membrane, called, Septum Lucidum, because when extended and exposed to the Light it is Pellucid, the inferior white part of it, where the two Ventr●●●● are joined together is of a triangular Figure.  
Between the first Ventricle and the Fornix, 
The Plexus Choroides  is form the Plexus Choroides, its Contexture is of Veins and Arteries, its use is the same with the Rete Mirabile.  

The Glandula Pinealis its use.  The Glandula Pinealis, is a Glandule of a conic Figure, it is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conarion, by others the Penis of the Brain, its use is the same with that of the other Glandules, but especially to distribute the Vessels of the Brain.  

Cartes and his Followers imagined the Soul to reside in this part of the Brain.  Cartesius and his Followers, Regius; Hogelandus, and Meyssonierius, say, that this Glandule being placed in the middle of the Ventricles, which are always distended with Spirits, doth receive the Motion of all Objects, and the Soul being placed here, doth by these Motions apprehend all sensible Species, or rather external Ideas, which proceed from the five Senses, and as it were in the Centre of them, discerns them all; and then by the help of this it sends the Spirits to the Nerves, just as all things that are conspicuous in a large Field, are in their Order represented in a little Spheric Looking-glass. This therefore, according to Cartes, is the common Seat of Sense and Imagination; but because many of the Cartesian Sentiments of the Soul contrary to our Hypothesis depend upon the verity of this Assertion, I shall here take occasion to manifest the falsity of it: For 

1. This is too exile and obscure a Body to represent the Species of all things clearly, 
Eight Reasons why it cannot be the Seat of the Soul.  for the Species of one thing would impede and hinder the Species of another, it being of too small a Magnitude, and therefore the Cartesians being conscious of this, to make their Hypothesis more plausible, make it a great deal bigger in their Cutts and Pictures than really it is.  
2. The Species of all the Senses cannot arrive hither, because the Nerves do not touch this Glandule.  
3. It is situated in the place of Excrements, where they are excerned thro' the third and the two anterior Ventricles; and certainly here the Species would be greatly contaminated, which Le Forge a Cartesian is forced to grant.  
4. There then would be a great Confusion of different Ideas in this Corpuscle, for the Species must remain there, otherwise there would be no Memory.  
5. There is no Dust or Passage from this Glandule to the Nerve● neither any communion with the Nerves of the extern Senses.  
6. This Glandule is bigger i● those Animals, which the Cartesian will have to be void of reason.  
7. It is sometimes found to b● full of Sand and little Stones, without any hurt to the Reason: sometimes it is black and infected, how then can it be capable of performing such noble Operations.  
8. There was never any prope●… Motion seen in it but only violen●… either of the whole Brain, its Concussion, or some extern Flatulencie●… for it wants Muscles, those Orga●… of Motion, and it adheres firm●… to the Brain; neither is it fille●… with Spirits, for it is not hollow and those Tubili Cerebri, are imaginary things, invisible, and invente●… by them to defend their Hypothesis so fictitious and irrational, th●… the preceding Reasons may suffi●… to convince any judicious Person    

The Forehead and Eyebrows.  Having done with the Pars Capillata of the Head, we come to the Pars Glabra, which is the Face; its upper part is called Frons, the Forehead; the Skin of the Forehead often moves, for it hath Muscles, which Platerus calls Musculos Significativos, because they signify the effect of the Mind; these move the Supercilia or Eyebrows, where they are thicker: These Muscles have straight Fibres, and therefore they are not to be cut transversly by Surgeons, lest the elevation of the Eyebrows be hindered, but upwards according to their Longitude.  

The Eyes.  The Eyes are the Instruments of Sight, made up of Humours, Tunics, Muscles, and other Parts, they are two in Number, their Figure is round, somewhat Oblong, like a Bulb, each of them having two Angles, called Acanthi; the one extern the other intern: The Parts are various, both in the Eye and about it, for some are without the Eye for Defence, as the Palpebrae, the Cilia, the Supercilia, and the Caruncles in the corners of the Eye. The intern Caruncle, or Punctum Lachrymale, contains a Humidity to moisten the Eye; the extern is called Caruncula innominata, in the small Angle of the Eye, destined, according to Dr. Wharton, for the Expurgation of the Brain, and the Succus Nutritius of the Eyes: The Parts that constitute the Body of the Eyes, are the Adeps, the Muscles, the Vessels; the Membranes, and the Humours.  
The Adeps or Fat of the Eyes doth help to the Calefaction, Humectation, and more facile Motion of the Eyes, and to make them of equal Figure; the Muscles of a Humane Eye are six, because there are so many different Motions, four right and two circular.  

Its Muscles.  The first is called Attolens and Superbus, whereby we look upward.  
The Second Deprimens and Humilis, whereby we look downward.  
The Third Adducens and Bibitorius, which draws the Eye inwards towards the Nose.  
The Fourth Abducens and Indignatorius this turns it outward, and causes that Aspect of Envy and Disdain.  
The Fifth Obliquus, it turns the Eye obliquely downwards, towards the extern Angle.  
The Sixth Troclearis, which turns it round towards the inward Angle, found out by Fallopius.  
The Vessels of the Eye are a Vein from the Jugular Artery, from the Carotid Branches, Lymphatic Vessels, and two Nerves, one the Optic Nerve, the other Oculi Motorius.  

Its Tunics, with its Humours.  The Tunics of the Eye are the Adnata, which Hypocrates calls the White of the Eye, it ends at the circle of the Iris, and is the outward-most of all; it's joins the Orbite of the Eye, to the interior Bones, like a Ligament; it hath exquisite Sense, it hath also Veins and Arteries dispersed about it, which are not conspicuous, but in an Efflux of Humours, when they swell and become exceeding Red, as in an Opthalmia; of which Effect this Tunic is the Seat. The next Tunic is called Sclerotica, the Forepart of which is called Cornea, because of its horny Substance; next to this is the Choroidis, its Forepart is called Wea, perforated for the ingress of Species; the Limb or Border of this hath various Colours, whence it is called Iris, a Rainbow: The third is Retina, or Amphiblestroides; it encompasses the Humour Vitreus and its Tunic; this farther is called Aranea, o● Christalloides, the proper Tunic of the Crystalline Humour.  
The Vitrea Tunica contains the vitreous Humour, and separates it from the crystalline; the Humours of the Eyes are the watery, glassy, and crystalline.  

The Ears.  The Ears are the Organs of Hearing, they are either extern or intern; the extern are called Auriculae, they are of a semicircular Figure; the upper part of these is called Pinna or Ala, the lower Lobus, or the Lobe of the Ear; the outward Ambit of the Ear is called Helix or Capreolus, the inward Scapha or Anthelix, in the midst of it there is a large Cavity by the Meatus Auditorius, where that bitter and yellow Excrement is thrown out; it is called Alvearium: The Auris Interna hath several Parts contained in the Os Petrosum, as the Tympanum, the congenite Air, the Muscles and Vessels. In the Concha there are three little Bones, called Malleus, Incus, and S●apes, the Hammer, the Anvil and the Stirrup: These are the Proxime Organs of Hearing, which render the Sound distinct.  

The Nose.  The Nose is the Organ of the Olfactory Sense; this is also divided into the intern Part and extern Part, the intern Part hath Bones and Nerves with the Mamillary Processes. The Extern hath an upper Part which is called Dorsum, the Ridge of which is called Spina, and a lower part cartilaginous and movable, called Globulus-Nasi, the lateral Parts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pinnae or Alae; it is divided within by its Septum into two Nostrils, both which are divided about the middle into two Parts, the one ascends up to Os Spongiosum, the other above the Palate into the Jaws: Hence Drink sometimes flows out thro' the Nostrils.  

The cause of Sneezing.  The Tunic about the Nostrils is from the Dura Mater, of an exquisite Sense, and hence when it is excited it causeth Sneezing.  
The last part belonging to the Head, is the Organ of Taste; viz. The Tongue; but here we are first to consider, of the extern parts about the Mouth, and the in●ern within it: The extern are the Pomum or Circulus Faciei, under the Eyes between the Nose and the Ears, called also Pudoris Sedes; the part under this is called Bucca, the extern part of the upper Lip Mystax the cavity in the middle Philtrum.  

The Mouth.  The Mouth consists of parts partly bony, as the upper and lower Mandible, with the Teeth, and partly fleshy, as the Lips, the Muscles of the lips, the Buccae and inferior Mandible: the intern parts contained in the Mouth are the Gums, the Palate, the Wula, the Fauces, the Os Gutturis, or Hyoidis.  

The Tongue its Ligament.  The Tongue is of a fleshly, lax, soft, and spongy substance, to receive in and imbibe Sapours; it is tied down by a strong Ligament, which in very many Chidrens newly born, doth so bind the Tongue, that it is a custom among Midwives, 
A pernicious Custom among some Midwives.  though a pernicious one, and in no wise to be permitted, to tear it asunder with their Nails, that it might not hinder their sucking and future speaking; but it ought to be done by a Chirurgic Instrument; it hath Veins and Arteries, and also Nerves, both motory and sensitive, and five pair of Muscles.  

The Artus.  Thus we have endeavoured briefly to run over all the three Ventures, we come now to the Artus, which are the Hands and Feet.  

The Hand and its parts.  A Hand in the signification of Galen and Hypocrates, is that part from the top of the Shoulders to the extremities of the Fingers, and is divided into the Arm and the Hands, strictly so called, or the extreme Hand: The Arm is again divided into the Humerus or Shoulder and the Cabitus. The Humerus is that part from the top of the Shoulder to the Elbow, and the Cubit is from the flexure or bending of the Elbow to the Wrist; the extreme Hand is divided into the Carpus or Wrist, which is that part between the Cubit and the Palm of the Hand; the Metacarpus, which is that part between the Wrist and the beginning of the Fingers, and the Fingers; the intern part of the Metacarpus, is called Vola, or the Palm of the Hand; the extern Dorsum, or the Back of the Hand; the Fingers are five, the first is called Pollex or the Thumb, the second Index, the third Digitus Medius, the fourth Annularis, the fifth Anricularis.  

The Foot with its Parts.  The Foot is that part which reaches from the Nates to the extremities of the Toes; and just as the Hand it is divided into the Femur, the Tibia, and Pes Parva; the Pes Parva is also divided into Pedius, Metapedius, and the Toes: As for the Muscles of the Artus, I shall refer the Reader to those that treat of them, as Bartholine, Riolan and Spigelius.  
Having ended the Divisions of the whole Body, there yet remain some other things that do respond both the Ventures and the Artus, already treated on, and they are the Veins which arise from the Liver, and so answer to the lower Venture; the Arteries from the Heart, which answer to the middle Venture; the Nerves from the Head, which serve the upper Venture; and the Bones, which respond to the Artus. But I doubt I have been already too tedious in this Chapter, and therefore I shall at present omit them; and so, although something abruptly, end this Chapter.   

CHAP. X. Of the Humours, Temperaments, and Complexions.  
HAving thus far done our endeavour in delineating in their proper Colours, those things we promised in the Front of Title Page of this Discourse, now those that remain do offer themselves in their proposed Order to our Consideration and Explication, and they are the Humours, Temperaments, Complexions, Sexes, and Ages, of Mankind; to begin with the first, we shall join three of them together; being terms almost of a Synonimous Signification, or at least their Explications very much depending one upon another; only first in a prefatory way let me advertise or re-mind both myself and the ingenious Reader of the great usefulness and benefit of the knowledge of them, that so I may be more diligent in performing my part, and the Reader hereby instigated to give greater attention to what is here exposed to his candid perusal.  

The great use and benefit of the knowledge of the Temperament●s.  It is not enough to have an Idea in our Head of the solid parts of the Body, in order to a complete knowledge of that Microcosm, but also it is very requisite to note the fluid parts; and truly the Anatomy of that which some call the Sanguine Liquor (I mean that fluid Substance continually circulating thro' the Veins and Arteries, and purging itself thro' its proper Emunctories, those Vessels destined for Secretion) is no less conducing to the defence of Humane Sanity, and the restoration of it when it's lost, which is the only end aspired after by the generous Sons of Aesculapius, those standing Pillars and Columns of the Medicinal Faculty; those absolutely necessary Ministers of Nature, and under God preservers of Mankind, in their daily Practice and Labours, both in their Acts of Charity and Deeds of Mercy; in those things for which they only expect a recompense from God, and in those for which they are sufficiently gratified by Men: I say this is no less conducing to the Health of Man than the dissection of Bodies. What particular part of Learning can contain in it more, both of profit and pleasure, than to know the Principles or ingredients that compose this Balsam of Life, and to see what a close coherence there is between the Actions both Natural, Vital, and Animal, and Passions, Gestures, Habits; the Qualities of the Body, as Heat, Cold, Moisture and Dryness, Colour of the Skin and Hair, and the Temperaments of the Body, and what an intimate dependence they have one upon another; how the Health of Man consists in the regularity and order of the Humours, and Sickness in their ataxy and irregularity; and how by a prospect into the Complexion of a Body, Sickness impending may be fore-seen, and effectual preservations being in time applied, the fatal end of such surprising enemies may easily be prevented? and certainly the best method a Physician can use to restore a Person, almost overcome by the assaulting violence of morbific tyranny; either when the Particles of his Blood are violently agitated in a continual Fever, that vehement Conflagration and boiling Ebullition of the Crimson Juice, or when the more solid parts, especially the Vital and Intestine, are almost drowned, when immersed in the deluge of a Dropsy, that flood and inundation of watery Humours in the Body, or when by the Obstruction of the Pores, the Gall a feculent and excrementitious part of the Blood, doth regurgitate and mingle itself with the pure Blood, and hereby contuminate it and give it that unhandsome tincture of the Yellow Jaundice: I say what can be more effectual to rout and profligate these direful Symptoms, than to reduce the Blood (from the vitiation of which Liquor these and a thousand more sad and dangerous effects have their first rise) to its pristine eucrasy, and also the Humours of the Body to their wont eutaxie; for Sublata causa tollitur effectus, Take but the Cause away and the Effect soon ceaseth; so that hereby the state of those Bodies so afflicted with these tormenting Maladies is soon meliorated, a good Crisis first appearing and afterwards Nature having received due and proper Auxilaries from some of her skilful Ministers (I mean those Physicians (though no other deserve the Name of Physicians) that are well skilled in the Complexions and Temperaments of Bodies, and accordingly, Methodically, not Emperically, apply their Remedies) doth throw off that morbific Matter, whereby she had so long been burdened and molested; upon which all those Malidies do like Spectrums vanish and disappear.  
The Temperaments, 
The number of the Temperaments, according to Galen.  according to the Opinion of Galen and the Ancients, are Nine; four of which are simple; as the Hot, the Cold, the Moist, and the Dry Temperament; four compound, Hot and Moist, Hot and Dry, Cold and Moist, Cold and Dry, and one Moderate, which they call Temperamentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But our thoughts concerning Heat and Cold, and the other Qualities, cannot but be repugnant to the Opinion of the Ancients, they holding that these four first qualities, 
Gassendus.  as they call them, are essential to, and deduced from the four Elements; but we from the Magnitude, Figure, and Motion of Atoms; as Hot or Colorific Atoms, are those that are Exile in Magnitude, Sphaericin Figure, and Swift in Motion. 
What Heat is and what Cold.  Cold or Frigorific Atoms, are not so Exile in Magnitude, of a Tetrahedic or Pyramidal Figure, consisting of four Sides or equilateral Triangles, which is a Figure most opposite to a Sphere, and they are slow in Motion. 
What we are to understand by Moisture and Dryness.  Moisture is but a Species of Fluidity, which consists in the smoothness of the Parts and the interspersion of Inanity, for Quicksilver and melted Lead are Fluid Bodies, yet not Humid; and Siccity or Dryness is a mere Privation of Humidity. I shall not therefore treat of the Temperaments according to those Qualities, but according to the number of the Humours; though there also we cannot in all things agree with the Ancients, as I shall hereafter declare.  

The Temperaments rightly distinguished, according to the number of the four Humours.  The Humours are four, Blood, Choler, Phlegm, and Melancholy, and in whatsoever Persons any of these Humours are predominant, their Temperament hath its denomination thence; so that from hence we learn that there are four sorts of Temperaments.  
The Sanguine wherein Blood, the Choleric wherein Choler or Bile, the Phlegmatic wherein Phlegm, the Malancholic wherein Melancholy, hath the predominancy. I shall now lay down the Characters of every of them, whereby any intelligent Person, by a diligent perusal of the following Specimen, and a due reflection upon himself, may easily be informed what Constitution, Temperament, or Complexion he is of; I shall begin with the Sanguine.  

The Sanguine Constitution described.  The Sanguine hath the pre-eminence before any of the rest; those of this Complexion are hot and moist, the habit of their Body is Fleshy and well Compact, not Fat neither too Lean; for the heat doth not emaciate and make Lean the Body, being alone predominant, and so consume the Body, but it is qualified with a proportionality of Moisture, which serves for Fuel for the vivifying Heat; neither is the Body made gross and fat by the abundance of Moisture which affords Vapours, by which Fat is generated; it being well tempered with a sufficient quantity of Heat, which dissipates the abounding Humidity; the first of which effects always happens in the Choleric Complexion, which is hot and dry, and the other in Phelgmatic, which is quite contrary to that, viz. Cold and Moist.  
The streams of fluid Blood that circulate in the Veins and Arteries, are briskly agitated by the penetrating particles of Fire; and these ignite Particles are kept from causing a Conflagration in the mass of Blood, by the Moisture whereby it is duly moderated, so that the Heat actuates and enlivens the Moisture, and the Moisture supplies the Heat with a sufficient Pabulum; hence for the most part the Colour of their Face is fresh and flourishing, the delicate Sanguine Liquor flowing thro' its proper Vessels, causeth the Cheeks to be tinctured with a Crimson Red; their Hair also, which is an Excrement resembles the predominant Humour, for it is either of a bright or light Colour, which by its glistering Eradiations, manifests the Body from which it results to abound with Spirits, or else it is Red, the very colour of the Humour whereof it is generated. They are very Active, Brisk, Lively, Vigorous, Spirituous, very Cheerful and Merry, and of a smiling Countenance, by reason of Spirits, wherewith they of this Complexion do most of all abound; their Imagination is very pregnant and comprehensive, because impressions are easily made upon things that are Moist, though not so long retained; hence they are very subject to Oblivion and Forgetfulness; yet some do frequently commit Actions which manifest Stolidity, as immoderate Laughing and Impudence, in others too much Bashfulness, and others Actions of Folly. In Discourse they are commonly very free and liberal; they have an extraordinary Propension and Inclination to Love, being very much influenced by Venus and Cupid, and have very impetuous desires after Venereal Pleasures, though not so much as those that are Choleric, by reason of the acrimony of the Seed in that Constitution. They sleep indifferently well, not so much as those that are Phlegmatic; they are nimble in Motion and Exercise, but soon weary; they have a moderate Appetite, unless Humours abound whereby it is clogged and satiated, also a moderate Thirst; their Pulse is great, yet slow; they have frequent and copious Evacuations of Blood at Nose in the Haemorrhoids, and Women thro' those passages which Nature hath destined to carry the Superfluity of Humours that abound in that moist Sex in their periodic or monthly Evacuations. Their Urine, as to its quantity, is very copious; as to its quality, it is of a laudable Colour and good Consistency. Their Skin to the touch is hot and soft, their Vessels are very large and Veins very conspicuous; they are very subject to a Plethora, and very obnoxious to Fevers and other Acute Distempers. These are the Signs of the Sanguine Complexion, the next is the Choleric, which is the hot and dry Complexion.  
They of this Constitution are always Lean, 
The Choleric Constitution.  Pale, or Yellow, especially under their Eyes; their Hair is Yellow, imitating the Colour of Bile, sometimes blackish, where the Choler is more adust; they are soon Bald, by reason of Siccity, which is here the predominant quality; they are of a sharp Wit, very solert and crafty, of an expedite Ingeny; they are prone to Anger, Fury, Rage, Audacity, Boldness, Boasting, Bragging, and desire of Revenge. They sleep very little; they dream of Fires, Burn, Scold, Fightings and Tumults; they have exquisite Sense, and are very quick in Hearing, their Pulse is great and quick; they have very little Appetite, sometimes loath eating, especially in the Summer; they love those Meats most that are cold, but they find great prejudice by fasting; they have an insatiable Thirst, and drink frequently; they grow apace and quickly wax Old, because their radical Moisture is soon consumed by the abundance of heat; they have a wonderful proclivity to Venery, because of the acrimony of their Seed; they are very much injured by the immoderate use of it, because their Spirits 〈◊〉 easily dissipated by reason of their tenuity. They are prone to all bilose Distempers, as Tertian Agues, Frenzies, Pleurisies, Vomitings, Diarrheas, Erisipala's, Shingles, Pushes and Pimples on their Faces.  
The next is the Phlegmatic Constitution; they of this Temperament are Cold and Moist, 
Signs of the Phlegmatic Temperament.  the colour of their Skin is white, they are fat and obese, yet not fleshy, their Hair is brown and straight, they are cold to the touch, especially their Hands and Feet; they have a tolerable Imagination; and indifferent good Perception, but a very shallow Memory; they are dull and blockish, of a very slow and obtuse Ingeny; they are very placable and soon reconciled, extremely devoted to sleep; they dream of Cold, Waters, Floods, Ponds, Seas, Rain, Snow, Drown, and white Things; their Pulse is little and slow; they have a small Appetite; little or no Thirst; they grow Old very slowly, and have very little Inclination to Venery, but in the moderate use find much benefit, because by stirring up in them the Natural Heat, which is almost Dormant, the Phelgm is concocted, and the Body made more temperate. They are better in fair Wether and always worse in cold and rainy Wether; the Distempers ●●at they are most addicted to, are Catarrhs, Coughs, Dropsies, Cachexies, Lethargies, Palsies, Appoplexies, etc. They excern a crass, white, and insipid Excrement thro' the Mouth and Nostrils; their Urine is white and thin, and Women of this Complexion are often troubled with that which they call the Whites, which is an efflux of a thin white Humour thro' the Vterus, either continually, or at least in no Order or certain Period. The last of the Four Complexions which yet remains is the Melancholic.  

How to distinguish when the Melancholic Humour i● predominant.  Those of this Constitution are cold and dry; their Colour is brown or somewhat black; they are of a lean habit of Body, their Veins are very straight and narrow their Hair is black, hard, rough, or crass, slowly increasing and soon hastening to the Canitieses of Old Age; they are very obnoxious to ●ear and sadness, and that sometimes without any known or manifest cause, yet they are prudent cautious, wary, constant and ingenious: but where this atrabilous Humour is adust, they are treacherous and unfaithful; they are very difficult to be moved to Anger, but when they are, they are almost implacable; they have a very strong Memory, by reason of Siccity; they are very wakeful, and sleep very interruptedly and disquietly; they dream of black Things, Murders, dead Bodies, Graves and the Devils, etc. They have a very uncertain Aspect and sad Countenance; their Pulse is tardy and hard; they have for the most part a good Appetite, because of the Acidity of this Humour, which is prepared for the concoction of Food in the Ventricles, and stirring up of Cold; yet sometimes, thro' the Vitiation of this Humour, the Appetite is very much dejected; they have but little Thirst, because of the Serum and Spittle which abounds in this Constitution; they have often sour Belchings, which arise from those Crudities wherewith Melancholy Persons do abound; they are very tardy in the performance of Venereal Acts, and receive very much injury from the frequent use of them; yet those are more prone to them that abound with Flatulencies, and are hereby often excited to Venereal Actions; they are very subject to tumors and hardnesses of the Spleen and Hypochondriac Affects, to Tertian Agues, Leprosies, Warts and Haemorrhoids, etc. They often vomit and spit frequently: Hence Melancholy Persons are often called Sputatores, they are commonly Costive, and their Excrements are blackish; they also avoid black Blood thro' the Haemorrhoids; their Urine is thin and white, sometimes crass and livid.  
Thus we have given a brief Specimen of the Four Constitutions, let me now subjoin that I would not have the Reader think me so much devoted to the trite old Galenic way, as to think that the Blood is a Composition of these Four Humours blended together, or that I am so strict a Chemist as to explode and utterly reject the Notion of the Four Humours as a useless and unprofitable Fiction, and only adhere to their Doctrine (though very ingenuous) of the Five Principles: But our Apprehensions are, that though it be utterly untrue that there are in the Vessels Four distinct Humours, 
Dr. Castle's Chemical Galenist.  for whatsoever is contained in the Arteries and Veins, is either the stolen deflragrated Blood, or the Alimentary Juice fresh come into the Vessels, or else the Serum or Whey returned by the Lymphducts, or else some particles of Nitre, and other Bodies received in by the Lungs and Mouths of the Veins from the Ambient; and though the Blood differ in several Bodies, only as to the abundance or defect of Natural Heat, yet Men are not improperly said to be of a Melancholic, Choleric, or some other Temperament; insomuch, as by how much the more vigorous or remiss the Bowels and Entrails are, by so much the more weakly or powerfully Concoctions are performed, 
Willis de Fermentatione & Febribus.  and consequently the Blood apt to be overcharged with stolen and adust, or else crude and phlegmatic Excrements, in which the Person either way disposed, is not improperly said to be of a Phlegmatic or Choleric Temper; and if the adust or raw Excrement be not rightly and duly separated out of the Mass, by the effervescency of the Blood, I see no reason why I may not say, A Man abounds with a Melancholic Phlegmatic or Choleric Humour, and it so, than the Notions about Pharmacy aiming at an evacuation or else alteration of the Humours, are not framed amiss, nor without good reason; for I suppose it altars not much the case as to practise, whether we suppose there is too great a redundancy of one of the Humours in the Blood, or whether (which is the right Notion) we apprehend the Blood depraved with a phlegmatic or raw Juice, or a bilose Excrement, consisting of Salt and Sulphur, or the Melancholic, in which the Caput Mortuum, or earthy part is predominant; for either of these Notions will direct us (when the Blood is unable to fine itself) to assist it with those Alteratives, which time and experience hath recommended to us, as proper in those cases; and those Purgers which have been long observed more particularily to make separation, either of the Pituitous, Choleric, or Melancholic Parts of the Blood; for though it be irrational to think that Purgers do, with a certain knowledge or choice, lay hold of one Humour rather than another; yet is that distinction of Purgers into Cholagoga, Phlegmagoga, Melanagoga, and Hydragoga, of very good use, and founded upon Observation and Experience; insomuch as the several Purgers, by causing very different Fermentations, and variously agitating the particles of the Blood, may with good reason cause different Separations, and so one Purger to evacuate that sort of Excrement, Barm or Lee, which another cannot.  

The Doctrine of the Four Humours reconciled with that of the Five Chymic Principles.  Thus our Doctrine of the Four Humours, doth not destroy that of the Five Principles; for although it is apparent that in the Blood there are five Principles; as  
Spirit, which is the Subtle and Volatle part of it, whose Particles being always expanded, endeavouring to take their flight, do agitate the gross Corpuscles of the other Principles, wherein they are ininvolved, and so keep them in that continual Motion of Fermentation,  
Sulphur, which is a Principle of a Consistence somewhat more crass than Spirit, and next to it most active; from this Principle ariseth the variety of Colours and Smells, the pulchritude and deformity of Bodies, and the diversity of Tastes in a great measure; that this Principle is copious in the Blood, is evident from this, that we are for the most part fed with Fat and Sulphurous Things: From the solution of this it is very probable that the Crimson Tincture of the Blood ariseth, for sulphureous Bodies do above all others tinge their dissolving Menstruums with a red Colour; and when, by reason of Crudity, the Sulphur is not dissolved, the Blood becomes pale and watery, and will scarce make read a Linen Cloth that is dipped in it. The Mass of Blood thus impregnated, with a considerable quantity of Sulphur, together with abundance of Spirits, becomes very fermentescible.  
Salt (which is a principle of a Nature, more fixed than either Spirit or Sulphur, neither so disposed for Volatility) is that which makes Bodies compact and solid, also ponderous and durable; it promotes the coagulation of Bodies and Retards their Dissolutions, resists Corruptions and Inflamability, and because Spirit and Sulphur are too Volatile, it fixeth them by its embracing them; that this Principle is in the Blood is manifest by its Gusto; when the saline Particles in the Blood, are not enough exalted, by reason of a bad Digestion, but remain crude, and for the most part fixed, the Blood hence becomes thick and unable to perform its due circulation; so that from hence arise Obstructions in the Bowels and solid parts, and hence Serous Crudities are abundandantly generated; but if by reason of the Deficience and Depression of the Spirit, the Salt be too much exalted and reduced to a fluor, a sharp austere Diathesis doth then accost the Blood, such as is observed in Scorbutic Persons, and in those that are attended with Quartian Agues.  
Phlegm or Water, which is the Vehicle of Sulphur and Spirit, and the Medium to unite them together with the Salt; for the other Principles being dissolved, or at least diluted in this, are kept in motion, but without it they become stiff and congealed; it is upon this Principle that the Fluidity of the blood depends; hereby also its Conflagration and Adustion is restrained and its Heat tempered.  
Earth, is that which gives Consistency and Magnitude to Bodies, by this the too great Volatilization of the Blood and its Accension is hindered.  
Now though these Principles are those whereof the Mass of Blood be composed, yet this doth not at all destroy our former Assertion of the four Humours; for while the Blood is circulating in its containing Vessels, some of its Parts do continually wax old, and new ones do supply their Deficience; hence, either by Crudity, or too much Concoction, something of necessity must become useless and Excrementicious, which by the Fermentation and Effervescence of the Blood (as in the Effervescence and Depuration of Wine) it is secerned and separated from its Mass: Thus that watery Humour that is percolated in the Cavities of the Stomach and Intestines, is called Phlegm; those Particles of Salt and Sulphur, and and some other adust ones secerned in the Liver, and received by the Vasa Choledocha, is that which they call Bile or Choler; and the Earthy Feculencies, sometimes in the Spleen, is that we call Melancholy. But these things I shall more fully handle in the subsequent Chapter, where I shall Discover something of the Depuration of the Blood.   

CHAP. XI. Of the Functions of the Body.  
NOt to tread in the footsteps of the Ancients farther than their Sentiments are agreeable to the Canons of Reason and Experience, I shall not here confine myself to proceed in their Method, it being inclusive of some particulars, altogether ridiculous and exploded by all the ingenious; for whoever will so devote himself to all their Tenants, must of necessity restrain his mind from believing not only Maxims of undeniable Verity, but also demonstrations of infallible Experience: Thus those that conform their Opinion to theirs, about the Subdivision of the Nutritive Faculty into the Attractive, Retentive, Concoctive and Expulsive, must necessarily thwart their own Experience, at least nullify the constant Rules of Nature, in imagining new and fictitious ones; viz. By the attractive Faculty they would have us conceive that in the parts of this Body there is resident some charming Virtue, whereby the Proxime Aliment is alured to them, or that they by a kind of Magnetic Influence, do effectually draw unto them the adjacent Nourishment.  
By the Retentive they would have us believe that the parts of the Body finding this Aliment so agreeable and consimular to their Nature, are so enamoured with them, as to retain them by voluntary Embraces.  

The Genuine Distribution of the Functions.  The Genuine therefore and Legitime Distribution of the Functions are into these seven, viz. The Nutritive, the Vital, the Sensitive, the Locomotive, the Enunciative, and the Generative.  

The Nutritive Function.  First the Nutritive Function, forasmuch as Animals can perform those Actions which their Nature is capable of, while they continue in that state in which they were first form; the God of Nature hath ordered that a Nutrition should succeed, which might dilate and amplify their slender Fibres by interweaving and assimulating so many more congeners to them as might reduce their Bodies to a convenient magnitude, besides, which is a great end aspired after by Nature in this necessary Function; this greatly conduceth and almost solely serves for the Conservation of the Animals, for since the primary Principle of Life in every Animal, is a certain vital Flame and indegenary Heat (such as is the rectified Spirit of Wine upon Ascention) which penetrates and briskly agitates the fluid parts, continually feeding upon them, as its proper Pabulum or Fuel, which Sulphureous and Oily Particles afford Aliment to that lamp of Life; this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or innate Heat at first kindled by the Vegetative Soul, or rather the Plastic Spirit in the Blood, constantly burning in the Heart, as in its Fountain or Primary Focus, and thence by Diffusion of itself thro' the Arteries, warming, enlivening, and cherishing the Parts, would soon consume and dissipate all its soluble Particles, had it not a constant supply and continual Reparation or Renovation of those decays it causes to exhale and evaporate by a substitution and assimulation of equivalent Particles in the room of those dispersed and absumed; and so at last a Marasmus or Consumption would immediately ensue, and the fluid parts being quite exhausted or dispersed, and the vital Flame being quite destitute and devoid of Sustenance, Life would totally be extinguished, but to anticipate such sad Effects and that this Principle of Life might not become our intern mortal Enemy so soon to destroy us; our Mother Nature hath constituted this noble Function, 
How Nutrition is performed.  which, how it is performed, is now incumbent upon me a little to explicate; and that this may be done in a regular procedure, we must subdivide the Nutritive Faculty into its three Branches, Chylification, Sanguification and Membrification or Assimulation, that so we may the better understand the Processes of Nature in these Operations.  

Chylification the first branch of this Function, called the first Concoction, how it is done.  First we must inquire into the method of Chylification: This, which is the first Concoction, is thus performed. When the Food is sufficiently chewed in the Mouth, by the Dentes molares, those Grinders appointed by Nature for Mastication, it is detruded into the Ventricle or Stomach (for Deglution is made by Detrusion) wherewith the Stomach being replenished (the Appetite being satiate) it doth dilate itself; and being also endued with a power of Contracting its Membranous Tunicles, according to the proportion of the Food received, it doth closely and strictly embrace the same on all sides, and then shut both its upper and lower Orifice; the upper, that Vapours may not ascend to the Brains, and that Concoctions might be more perfect; the lower lest any of the Meat should descend into the Guts before it be converted into perfect Chyle: The Meat thus received into and embraced by the Stomach, is by and by moistened and diluted, partly by the drink received with it, and partly by an Acid Humour, the Relics of the last Concoction; which being endued with an Incisive Penetrating and Dissolving Faculty, doth as it were cut and dissolve the Solid Meat into very small pieces, and like an excellent Menstruum, extracts a Tincture from its more Laudable and Alimentary Parts: This Mixture being advanced, Vsque ad Minima, to the least Particles, there presently succeeds a Fermentation, whereby at last the whole Mixture is brought to a new Consistence and Colour, not much unlike the Cream of Barley, and is that which Physicians call the Chyle. The Chyle being thus perfectly concocted, is by the Gradual Contraction of the Stomach, detruded into the Guts; where the Guts by a Peristaltic Motion contracting them downwards; and this passing by the Intestines, it's more pure and defecate parts are distributed thro' the Milky Veins, and the excrementitious and unprofitable parts are excluded by Stool: These Lactean Veins, carry the Chyle into the Common Receptacle called Receptaculum Commune, and from hence it is transmitted thro' the Ductus Thoracici, to the Subilavian Branches of the Vena Cava near the extern Jugular Veins; their being mixed with the Blood, it is by the Ascendent Ttrunk of the Vena Cava, soon imported into the right Ventricle of the Heart.  

Sanguification, or the Second Concoction.  The next Branch of the Nutritive Function, is that of Sanguification; it is in this Concoction that the Chyle receiving yet farther Exaltations by a greater Solution of the more Noble and active Principles, once again deposits its old Color and Consistence, and so at length becomes perfectly changed into that true Liquor, 
How Chyle is transmuted into Blood.  which is called Blood; for as soon as the Vena Cava hath committed the Matter of Nourishment into the right Ventricle of the Heart, the Ferment therein contained, working suddenly and throly upon it sets the Active Principles at a great freedom, and so inducing a new motion and effervescence into the Blood, doth happily impregnate it with Vitality; hereby its Nature is exalted, and those Natural Spirits contained in it are advanced into Vital or more Sublime and Active ones; while the Vital Spirits pre-existent in the Ventricle of the Heart, do enkindle the same Heat, and cause the same diffusive or expansive motion in the Natural, which they themselves have formerly acquired. As for the Primary Agent or Efficient occupied in the Office of Sanguification, it is not the Liver, as Galen and his Sectators fictitiously conceived; nor the Veins, as some Anatomists have dreamed; nor truly the Heart, as Aristotle and his Disciples, with several late Judicious Writers, have asserted; but by the Vital Heat residing in the Blood: for the Heart borrows all its Activity merely from the Vital Blood contained in its Ventricles, 
The true Instrument that Nature makes use of in making Blood.  and distributed into them by the Coronary Arteries; of which Vital Influx were the Heart deprived some few moments, It would surcease its Activity and desist from its Sanguifying Function; yea it would become as Torpid and Motionless as any other part of the whole Body: so far is it from exalting the Chyle into so Noble a Nectar as the Blood is by any Simular Action of its own. Yet we must acknowledge the Heart to be the Centre and Chief Place of Residence for this Vital Flame, and may notwithstanding be still properly styled the Fountain of Life. As the Chyle in the first Concoction was separated from its Faeces, so in this second Concoction the Crimson Juice is depurated from its unprofitable Excrementitious Parts; for the blood being an Heterogeneous Substance, consisting of several different Principles, when those Parts which are most prone to Volatility, are dissipated and consumed, and when the Sweet and Inflammable Spirits are exhausted, certainly the remaining Mass must needs become useless and incommodious to Nature, and so degenerating into Excrements, aught as soon as may be to be sequestered from the Pure Mass of Blood; ● which wholesome Liquor those Excrementitious Parts are no longer deemed fit to remain Ingredients.  

The Excrements secerned from the Blood.  The Excrements that are separated from the Blood, are Choler, Phlegm, and Melancholy; to which we may add or under these compehend Urine, Sweat, Tears, and the Lymphatic Liquor.  
Choler is a bitter Excrement, generated of the Saline and Sulphureous Parts of the Blood, exalted by Adustion, and separated from the Blood thro' the Parenchyma of the Liver by a kind of Percolation, and thence conveyed by its proper Vessels into the Intestines, there rendering the Excrement of the first Concoction fluxile; being excluded with them. This Bilious Excrement is also in a small quantity effused out of the Capillary Arteries and collected in the Meatus Auditorius, or Cavity of the Ears, and there appears under the Form of that thick, yellow, and bitter Excrement we call Earwax.  
Phlegm is a Cold and Moist Excrement, as for its Sapor it is sometimes Salt, sometimes Sweet, and sometimes Acid; to which we may add its Insipidness as another; and as for its Consistence it is sometimes thin and serous, sometimes thick viscid and mucilaginous; and than it is called Glassy Phlegm; and when it putrifies and corrodes, it becomes Salt and Eruginous; it is separated from the Blood while it is wrought thro' the Branches of the Celiacal Artery terminated in the Stomach, and there by Transudation immitted into the Cavity of it; where it is found endowed with some Acidity: It is also spewed forth out of the Mesenteric Arteries into the Substance of the Guts, and transmitted into their Cavity by insensible passages; here it is insipid, without any Taste at all. It also distils from the Brain, being excerned from the Blood either by the Palate or Nostrils; likewise it falls from the Pituitary Glandules situate about the Basis of the Brain, and is also separated by the Glandulae Sublinguales and other Spongy Parts of the Jaws and Mouth, and so becomes Spittle.  
Melancholy is a Cold and Dry Sediment of the Blood, in colour Black, in Taste sour and shar● separated by the Parenchyma of the Spleen; for the Blood brought hither by the Celiacal Artery, and passing thro' many turn and wind, and as it were percolating thro' the Parenchyma, doth leave behind some salt and earthy parts, which after they have undergone some alteration by their mutual Action one upon another, by their attrition and justling in their passages thro' the several Cells, Cavities and Pores of the Parenchyma, are by the fresh Blood which continually flows thither by perpetual Circulation carried back thro' the Veins into the Mass of Blood, in which they serve for a most useful and effectual Ferment; and whatsoever of this Acid Humour is unfit to ferment the Mass of Blood, it is sent out and discharged with the Serum by Urine; and though this Hypothesis of the Spleen, being the Receptacle of Melancholy, be by many Anatomists exploded, yet Bartholine, Waleus, and Highmore, do still assert it: viz. That as the Liver doth secern the Bile, so likewise the Spleen doth separate a certain Acid Liquor from the Blood, which may be called Melancholy.  
When this Ferment once grows too Sharp and Acid, 
The true Rice and Origin of Splenetic and Hypochondriac Affects.  and acquires parts apt to provoke, irritate, and prick the sensible parts of the Body, and the Fixed Salt becomes Fluid, it presently infects the whole stream of Blood, puts it into violent and disorderly Motions, vellicates the Nervous Parts, fixes the Spirits, puts all the Humours into strange confusion, and makes them apt to congeal and stagnate; and hence those Hypochondraic Affects which usually molest Melancholy Persons have their Rice and Origin; for in those that labour under these Distempers, all the Fixed Salts of the Blood which circulate thro' the Spleen, are there made Fluid, and at length come to prevail over the other Principles of the Blood, and turn the whole stock of it into a Liquor as sharp as Vinegar or Spirit of Vitriol; by which means all the Spirits are depressed and kept under: Sour Belchings and Vomiting ensue, violent and irregular Motions and boiling Ebullitions of the Blood; which direful Maladies are soon cured by those Medicines, which abounding with Fixed Salts, do precipitate the Blood; as those extracted from Steel, Tartar, Vitriol, and all Testacious Bodies, as likewise Diuretic Remedies; for we find by experience that these Medicines do sweeten all sharp Liquors and abate their pungency; for the Acrimony of Salt is not blunted by Sulphureous but Saline Bodies, by reason that Fixed Salts by an intimate and close Union to the Fluid do obtund their points and edges; thus the corroding sharpness of the Spirit of Vitriol is taken away by Salt of Tartar or Wormood; and saith Fonseca, Salt of Tartar hath a great power in allaying the turbulent Acrimony of Melancholic Humours; for by an intrinsic property in attracts all their sharpness: Thus if we distil an Ounce of Tartar with two quarts of the strongest Vinegar, a Water will arise without any Acidity. And truly it is very probable that the reason why Melancholy Persons find so much benefit from Medicines of Tartar, is that by sweetening the Blood and Juice in the same manner as that dulcifies Vinegar; the Tartar frees the Body from those inconveniences which are caused by their pungency and acrimony; The way and manner how the Blood doth degenerate from a sweet and balsamic Constitution into a Liquor altogether sharp, harsh, and unpleasant; and how this alteration is effected, ought a little to be enquired into. As long as the small passages in the Spleen remain free and open, and the Substance or Parenchyma of it is not grown so hard and earthy as to alter the Natural Position and Shape of the Pores, the supply of a well prepared Ferment is duly and regularly performed; but if either from a Natural or Melancholic Constitution, or Errors in Diet, the Substance of the Spleen be rendered too compact and solid, and the Pores and Spaces are altered from their Natural Figure and Magnitude, the Saline Particles in their percolation thro' the Spleen, are so worn and grinded, that they are not only separated from the Sulphur and Phlegm which is necessary for the making of a Ferment, but likewise forcibly disjoined from the Earthy Principle, without which they cannot remain fixed, but presently become fluid; and then instead of a Ferment which should maintain in the Blood an orderly and moderate Ebullition, a sharp, eager, and pungent Liquor is sent into the Blood, which puts in into irregular and tumultuous Fermentations, and renders the whole Frame and Crasis of the Body disorderly. If we consult the Symptoms of Hypochondriac Persons, first their Appetite to Meat, by reason of the sharpness of the Ferment in the Stomach, is often too extravagant; yet the Meat is ill digested, and much of it turned into sour Water; and hence the Stomach being provoked and convelled by the gnawing Acidity of its Menstruum, these persons are troubled with continual Spitting, sometimes loathing and vomiting; they are usually Costive, and their Faeces very black, by reason of the Vitriolic Acidity which produces that Colour: their Urine is generally high-coloured, like a strong Lie, because the Salt not being sufficiently volatilised and breathed out thro' the Pores, is sent down in the Serum, thro' the Urinary Passages: they find also about their Breast a great Oppression, Straitness, and Difficulty of Breathing, and sometimes fall into Astmatic Paroxisms: Moreover, They complain of a great trembling and palpitation of the Heart, of a great weight and oppression of it; which Symptoms proceed partly from the sharpness of the Nervous Juice, which grate● and vellicates the Nerves, and is apt to stagnate in them, and partly from the Blood, which is not well and regularly fixed in the Heart; hence proceed acute and wand'ring Pains about the Mediastinum and Shoulders, and sometimes such as imitate the Cholic and Nephritic Passions.  
Thus though this Acid Juice, according to Helmont and Silvius, may be very useful in some parts of the Body, and though it may serve for a useful Ferment, yet too great a quantity of it in the Blood, may cause a Disease and indicate an Evacuation; but it is now high time for me to return from this Digression.  

Assimulation, Membrification, or the third Concoction.  We come now to the third Concoction, which is the third Office in the Nutritive Function, and that is Membrification or Assimulation; this is performed when the Nutritive Juice is sufficiently prepared, and by the Impulse of the conveying Vessels is brought near to the parts that are to be nourished, and there by an Apposition●, Agglutination, and Transmutation, all which must in order succeed each other, is united to them. The Material or Constitutive Principle of this is now commonly reputed not to be the Blood (though Aristotle greatly contended for it, and the School of Physicians hath given its Suffrage to verify this Tenent) but a certain sweet, mild, and balsamic Liquor, analogous to the White of an Egg, out which a Chicken is form.  
The next is the Vital Function; 
The Vital Function.  this is that whereby Vital Spirits are generated in the Heart for the Conservation of Life in the whole Body: Life primarily consisting in the procreation of Heat and Spirits, and their due Contemperations with the Blood and Members of the Body, and hereby vivifying them, it is most necessary a living Body should be furnished with them; and seeing that they are dissipable and soon ready to be spent, the Body would soon be left in a state altogether inactive and liveless, were it not supplied by a continual Generation of Vital Spirits. By Vital Spirits I mean nothing else but the more fine, 
What Vital Spirits are.  volatile, aetherial, sublimed and subtilised part of the Blood; by which the Fermentation and Intern Motion of the Particles in that Liquor is maintained, and that in its Circular Motion preserved from Stagnation and Coagulation; and when the Body remains in a state of Health a separation is continually made of all Immiscible and Heterogeneous Bodies, which are either taken in with the Aliment, or else come in the Blood from the Ambient. 
The Archaeus of the Pseudochymists a mere Fiction.  This is that Vital Flame I before mentioned, and it is nothing else that the Pseudochymists do understand by that great Term, their Noble Archaeus, that Vox & praeterea Nihil.  
To the Conservation of this Lamp of Life, or the Generation of Vital Spirits, there are two Actions or Motions subservient, viz. Pulsation and Respiration.  

Pulsation how performed.  Pulsation is not made a Motive Faculty inherent in the Blood, either in respect of its Ebullition and Rarefaction, or Vection and Attraction, but partly by the Influx of the Blood distending the Ventricles of the Heart, and partly by that pulsific Faculty residing in that Fountain of Life; this Pulsation consists of three parts, the Systole, the Diastole, and the Perisystole, or intermediate rest.  
The Systole is the Contraction of the Heart to a narrower compass, expelling the Blood contained in the right Ventricle thro' the Vena Arteriosa into the Lungs, and that contained in the left into the great Artery; and so into all the parts of the Body. Hence we may see the reason why the Motion of the Heart is most sensibly perceived on the left side, without imagining the Heart to be more situate on that side than on the other.  
The Diastole is a Dilatation of the Heart to receive the Blood in the right Ventricle out of the Vena Cava, and into the left out of the Arteria Venosa.  
The Perisystole is a certain quiet or short rest between the Systole and Diastole; but of this see more pag. 108.  

Respiration it's two parts, Inspiration and Expiration.  Respiration is an Act of the Lungs and Thorax, consisting of two contrary Motions, alternately successive, Inspiration and Expiration.  
Inspiration is caused by the Dilatation of the Lungs and Breast, that so the Ambient Air might be received.  
Expiration is the Contraction or Compression of those Parts, whereby the same Air is expelled; just as the Air is received in and expelled by a pair of Bellows.  
The use of Respiration is not as hath been vulgarly held by the Ancients, to refrigerate or cool the heat of the Heart, for we see Air blown out of a pair of Bellows, doth not any way extinguish, but promote the accension of Fire; but the use of Respiration is as Dr. Charleton saith, 

1. 
The use of Respiration in Eight particulars.  To subtilise the Blood, and by the admistion of Air make it more convenient Fuel for the Lamp of Life and matter of Vital Flame.  
2. Or as Dr. Henshaw ingeniously supposeth, To perform the Office of a Tonic Motion, which is wanting in the Lungs: for saith he, In all the Musculary Parts of the Body, there is a Natural Contraction of the Fibres, whereby the Blood proceeding from the Heart, and diffusing itself thro' these parts, is expelled thence, and caused to recede to its Fountain again; now the Lungs being a lax, spongy, and Parenchymous part, is devoid of this Motion, and certainly did not Respiration supply its defect, it would soon be overwhelmed with the redundancy of Blood coming upon them, and so a Suffocation of the Animal would immediately ensue.  
3. It serves for the Creation of Voice, whether Articulate or Inarticulate.  
4 For the distribution of Chyle, both out of the Stomach and Guts, thro' the Venae Lactea into the grand Receptacle, and out of that Receptacle into the Ductus Chyliferi.  
5. For the Exclusion of Excrements.  
6. For Smelling.  
7. For Coughing, Sternutation, Excretion, and Emunction.  
8. To assist the Body in any strange violent Motion.    

The Sensitive Function.  The next is the Sensitive Function; this is that whereby a Man doth exercise his Sense: Whether or no Sense be performed by the Influx of Animal Spirits, I cannot here determine, there being so many, almost inextricable difficulties on both sides. The Senses are commonly known to be five, 
The number of the Senses.  The Visive, Auditive, Tactive, Gustive, and Olfactive, or Seeing, Hearing, Touching, Tasting, and Smelling; each of which Senses have their proper Organs. In every Sensation there are these four things requisite: 
What things are requisite in every Sensation.  First, An Instrument well disposed. Secondly, A proportionate Object. Thirdly, An adapted Medium. Fourthly, A convenient distance between the Object and the Instrument.  

The Loco-motive Function.  The next Function in order, is the Loco-motive, whereby a Man performs local and voluntary Motion; the Instruments that Nature hath supplied a Humane Body with for the performance of this are Muscles, Tendons, Ligaments, and the Junctures of the Bones.  

The Enunciative Function.  The Enunciative is that Function whereby a Man expresses the Sentiments of his Mind by his Voice; the Organs of this Function are the Lungs, the Aspera Arteria, the Mouth: that the Voice might be at pleasure, either intended or remitted the Tube of this Artery is furnished with Ringy Cartilages, the lower of which, if when contracted, the attracted Air doth meet, 
How a strong and a weak Voice is caused.  there is instantly caused a strong percussion: and hence a great Voice results, but by the uppermost a smaller re-percussion is made. And hence an acute and squeaking Voice ariseth; and that the sound after it is modelled in the Larynx might be articulated, Nature hath given us a Throat, Tongue, Lips, Teeth, and Nostrils.  

The Generative Function.  The last of all the Functions is the Generative, this was appointed for the multiplying of Mankind; it is from the mutual Congress of two Sexes, the prolific Seed, being emitted from both, and treasured up in the Magazine of the Females Womb, that the first Rudiments of a tender Foetus do emerge. There being abundance of Nature's Curiosity under this Head, I shall take occasion a little to amplify hereupon, and shall treat of, 

1. The Nature and Origin of the Seed.  
2. The Manner and Signs of Conception.  
3. The Formation of the Child in the Womb, and its Position.  
4. The Manner of its Exit or Coming forth.    

The Nature and Origin of Seed.  The Seed is a Humid and Spirituous Substance, elaborated in the Testicles from the residue of the third Concoction, or from the Arterial Blood, having a prolific Virtue and concurring to the procreating of the Foetus, not only Virtually but also Materially.  
The Efficient cause of Spermification is the Parenchyma of the Testicles; these by their hot and moist Temperature, and also an Intrinsic Specific Propriety, doth convert the Arterial Blood into Sperm, which after it is here prepared, is reconded in the Seminary Vessels; and if there be a redundancy, that which abounds is either carried back thro' the Spermatic Veins to the Heart, or goes to the Nutrition of the Testicles, or else is excerned thro' the Lymphducts; for without the Testicles Seed is not, unless extraordinarily, generated; for it is from them that the Seed receives both its Form and Colour; and if a Conception happen from one that is castrated, it is by reason of some Seed before the Amputation of them, prepared and reconded. Women also do emit Seed, and have likewise for that purpose Testicles given them by Nature. In the Seed there are two parts, The Spirituous part, and the Colliquament. The Spirituous Part is that which causeth in the Seed a Turgency and Frothiness, by reason of the extreme Mobility and Volability of the Spirits. The Crass Colliquament is that moist and watery Substance which manifestly appears when the Spirits vanish and evaporate; for it then lays down its Whiteness and Spumosity.  
This fruitful Liquor by its prolific Virtue, after the Spermatic Contact in Coition, doth so affect the Vterus of the Female, as to impregnate it with Fecundity, and make it also become Prolific; which having received this Plastic Generative Power, communicated to it from the Male, doth put this Power into exercise, and so procreateth its own like; and truly the Virtue proceeding from the Male, doth so largely fructify the whole Female, that it produceth a thoro Change and Alteration, as well in the Frame of their Minds, as Constitution of their Bodies.  
2. The Manner and Signs of Conception: 
Conception the Manner of it.  The Vterus of the Female, by the previous Converse she hath had with the Male, and his Incitements which he useth to entice her, as also by Natures own Inclination and Tendency, is adapted for Conception; which preparaion of the Vterus consists in this:  
First, The Vterus appears thicker and more fleshy, and afterwards in the interior Superfice, which is the place where the future Conception is to be received, groweth more tender, answering in Lubricity and tenderness the intern Ventricles of the Brain: in some places it hath little Knobs, which do swell inward and become exceeding soft; the Vterus thus reduced to a state of Maturity, and Coition immediately succeeding; the Seeds of both Sexes being effused at the same time, the Males into the Neck of the Vterus, and th● Females into the Cavity of her own Matrix, the Womb being endued with the property of attracting and drawing to itself the Virile Seed, it greedily sucks it in, and there the Seed of both Sexes being exactly mixed together and strictly contained within the Confines of the Vterus, the whole Body of the Womb doth contract itself, and the intern Orifice of it becomes so closely shut, that the Point of the sharpest Needle cannot be admitted; the two sorts of Seed there reconded are cherished by the Heat of the Vterus, and thereby their Heat and Spirit stirred up, and the Plastic Virtue, which before lay Dormant there, is now reduced into Act, and hence immediately Conception ensues. The Signs of which are these: 


Seven Manifest Signs of Conception.  1. A kind of horror and trembling after Coition, which is caused by the Contraction and drawing together the Womb.  
2. Retention of the Seed, If the Seed fall not out again we may Conjecture there is Conception.  
3. A close Occlusion of the Orifice of the Vterus.  
4. A Suppression of the Natural Courses.  
5. A Swelling, Hardness, and Pain in the Breast.  
6. A Languid Appetite and Desire of Venery.  
7. A Nauseating and Loathing of Meat.    
3. The Manner of the Formation of the Foetus and its Position in the Womb. The Efformative Virtue being now excited by the Heat of the Womb, doth wrap up the whole Seminal Matter into two Membranes or Tunics, the one is called Chorion and the other Amnios, and in seven days time after the Conception the Lineaments of the Spermatic Parts begin to appear; for if a Geniture after the seventh day suffer an untimely Exit, and be cast into Water, there will appear in it three little Bubbles, which are the Rudiments of the three Principal Parts, and abundance of little Filaments, which are the Threads of the other Spermatic Parts. All the Spermatic Parts are perfected in Males in the space of Thirty Days, in Females in Forty; the fleshy Parts in Males are perfect in Three Months, in Females in Four, and then the Foetus gins to be quick. The Spermatic Parts are generated of the Seed of both Sexes, but the Fleshy Parts of Menstruous Blood, which hath an Influx thither till the whole Structure of the Foetus is completed.  

The Position and Situation of the Infant in the Womb.  The Situation or Position of the Infant in the Womb, is commonly found to be thus; His Knees drawn up to his Belly, his Thighs bend backward; his Feet hanging down, his Hands elevated to his Head, whereof one is placed about his Temples or Ears, the other upon his Cheeks; in which Parts there are white spots discovered in his Skin; as Signs of Confrication; his Spine or Backbone bent-round and his Neck being inflected, his Head hangs near his Knees; the Embryo is situated with that Position of Parts wherewith we commonly apply ourselves to rest, with his Head uppermost, and his Face directed towards his Mother's Spine; but a little before his Birth, his Head being bend downwards, he dives towards the Bottom and Orifice of the Matrix, as if he were seeking his way out.  
Lastly, 
The Manner of its Birth.  The Manner of its Exit or Birth: After the Foetus hath acquired its due Conformation, Nutrition, and Augmentation, not finding a sufficient Aliment, and wanting Air to Ventilate the abounding Heat, gins to seek a larger Space; and being irritated, distends the Membranes of the Vterus: and endeavours to extricate himself out of that Prison, wherein he is so confined and incarcerated; and hence results a double Motion, one of the Foetus striving to get out, and another of the Vterus itself endeavouring to exclude the Foetus: All things being thus arrived to a Mature State, and the Matrix being near Delivery, doth bear down, groweth soft, and openeth its Orifice; the Waters also, as they commonly call them, are gathered, that is a certain part of the Chorion, in which the aforesaid Humour is contained, doth usher in the Foetus, and slide down from the Matrix into the Vagina or Sheath of the Womb; and the Neighbouring Parts also are loosened and ready to distend, and the Articulation of the Os Sacrum, and the Share-bone to the Hanch-bone (which Articulation is by Synchondrosis or a grisly Ligament) is so softened and loosened that the aforesaid Bones do easily give way to the parting Infant; and by gaping open, do amplify the whole Region of the Hypogastrium or lower Belly: and when these things are in this condition, it is certain the time of Birth is at hand. As for the time when the Birth happens, 
In what Month the Birth commonly happens.  although it be regular in almost all other Animals, yet in Women it is very enormous; for sometimes it happens in the Seventh Month, sometimes in the Ninth, sometimes in the Tenth or Eleventh, seldom in the Eighth; if it does, the Infant seldom lives: the Cause of which Astrologers attribute to the unhappy Influx of Saturn, which they say rules on the Eighth Month. The ordinary Computation of going with-Child observeth that time which our Blessed Saviour, the Perfectest of all Men did fulfil in the Virgin's Womb; namely from the Day of Annunciation, which is in March, to the Blessed day of His Nativity, which is celebrated in December; and according to this Rule the Sager Matrons, keeping their Account (while they cast in the wont day in every Month wherein they were accustomed to have their Purgations) they are seldom out of their Reckoning; but Ten Revolutions of the Moon being expired, they are delivered, and reap the fruit of their Womb upon that very day; whereon were it not for their Pregnation their Purgations would ensue.   

CHAP. XII. Of the Sexes.  
NAture (or rather the God of Nature) after the large and stately Theatre of this World was erected and perfectly finished, began to contemplate what kind of Creatures might be best adapted to Act upon this lower stage, and therefore Man being a Creature endued with Reason, was chosen to be the Chiefest Actor; and that the Comedy might be carried on with more Variety. Nature the Disposer of it, thought it requisite that the Persons whom she would cause to Act their several distinct and different Parts in various Scenes and several Circumstances, might be discriminated one from another, not only by the difference of their magnitudes, complexions, ages, or physiognomies, but also of their sexes; and that they might not only be invested with different Apparel, but that their Souls might be Clothed with Bodies of different composures: Thus She hath contrived that the Spectators might be pleased with the Varieties of Men and Women, and that the Rules of Oeconomics in visible practice and the Actions of Lovers might be the better represented in their proper Scenes. Here may be seen how the Diligent Housewife is busy in her Domestic Affairs, while her Careful Husband is sedullous abroad, in getting a supply. Here also in another Scene we may behold how the Amorous Glances of an Atracting Beauty do Captivate the Affections of the Nobler Sex, how a doting Lover Courts his Mitriss, while She at first requites him with nothing but Coyness and Averseness; but at last being overcome with the restless and unwearied Expressions of his Love, she breaks forth into a career of Love, and professeth he hath won her Affections and elevated her Mind into such a passion, that it is now impossible for her to restrain from breaking forth into the most ardent Raptures and pathetic Expressions of an undoubted Love; now her former pretended Coyness is turned into amorous Embraces, and her wont seeming Averseness to the Caresses of entire Amity; and modest Kisses become Badges to discover those flames of pure Love, which she couched under the surface of an incensed Breast. Strangeness is now turned into Familiarity, small Acquaintance into Conjugal Society, and former Separation into a close Union of two Minds, and a mutual Enjoyment one of another.  

The Distinction of Man into two Sexes.  It being our business to consider Man in all manner of such like circumstances, we shall here take occasion to exantlate something concerning the Sexes appropriated to Mankind, and they are generally known under the Names of Male and Female.  

The Male his Nature and Difference from the Female.  The Male (on whose Masculine Soul Nature hath conferred a Body in Strength and Vigour almost adequate to it) is of a hotter and drier Temperature than the Female; for if we can give credence to our common Anatomists, 
Whena Male and when a Female is generated.  the Seed whereof the Male is generated, is of a hotter Nature than that whereof the Female; because, say they, it descends out of the right Side from the Trunc of the Vena Cava, while that which affords Matter for Generation of the Female, proceeds out of the left Side from a branch of the Emulgent.  
Their Native Heat invigorating their Bodies, makes them robust and more fit for Labour, and gives them a vehement Pulse and Respiration, and causes in them a strong and Man like Voice, exhales and dries up the relics of Humidity, which Nature cannot dispose of for Nutrition, and leaves nothing at all superfluous; and hence the abundance of Vapours, which this insulting Heat causeth to be emitted thro' the Pores of the Body, some of them there at their very Exit thence are condensed by the Extern Ambient Cold, and there remain in the Form of Hairs, for (which is very observable) Nature hath given a Hair to every Poor, unless those which are constituted in those places, where by Attrition Mhey are continually worn off, ●or their Generation impeded; hence it is that Men are more Hairy than Women, even in the whole Superfice of their Bodies, these innate colorific Particles, do by their agitating Virtue, cause the Blood more briskly to ferment and circulate with more velocity; they amplify the Veins and other Vessels, and make the whole Structure of the Muscles more compact and solid; as for the influence this hath on the Soul, or what different Operations it causeth in the Mental Faculties; we may only take notice that they of this Sex have a more profound judgement than those of the other, though not so acute a Fancy; their Wills are more stable and resolute, though they are so full of Affection.  

The Female.  The Female (the Character of whose generous Sex I know not how to delineate, lest by attempting it I should too much derogate from their Worth and Excellency) is of a colder and moister Constitution, yet of a more delicate and finer Contexture than the Male; yea, some of this Sex, both in the Beauty and exquisite Contexture of their Bodies, and in the Pregnancy and Acuteness of their Fancy, do far excel any of the other.  
When we consider how he who is the Sole Creator of all things (from the Centre of whose Munificence all His Creatures derive their beings) hath displayed the effulgent Rays of his Benevolence, 
The Praise and Encomium of that Noble Sex, both as to their Beauty and Fantasy.  and manifested the Resplendent Beams of his Inimitable Work-man-ship, in making so Glorious a Creature as Man out of such Corruptible Principles and such Fading Elements; how can we but stand and admire Him? But when we take a view of some of this Noble Sex, whose Bodies He hath framed into so Beautiful Composures, how can we but be astonished at such products of His Efficience? Such lively Features and such a Delicate Structure of Body is sometimes represented to our Sight, as Charms the Affections of the most Morose and Rigorous Stoic, and where the Man is not biased to the Admiration of the Creator, the very aspect of this makes him indulge it to admire the Creature; yea some are so smitten and astonished at one glance, that they stand aghast, and think that the Beauty of the Universe is therein Epitomised, and that the whole force of Nature's Puissance did combine in the exertion of its Power for the production of so Curious a Creature. But all this is but vanity which soon decays, it is the other Excellency, often to be found in Women, that is far transcendent, and that is Phantasie; though this often becomes too extravagant: The fine contexture of their Brain makes their Invention far more acute and pregnant, and its moisture adapts it to take impression. How exceeding quick and ready are the wits of some Women? How will they sometimes puzzle and nonplus the wits of Intelligent Men? And how Facetiously will they write, especially when their Fantasies are elevated with Love-Passions.  

The Excellency of Marriage.  Having considered both the Sexes apart, let us now consider them in that blessed Bond or Matrimonial Contract which God hath instituted to unite them. There is certainly in each of these Sexes a very impetuous inclination given them by Nature to this Union, and this doubtless is as Natural to them as to have an Appetite to their Food; nay, I do not question but the Function of Generation, is attended with no less Incitements to the exercise of it, than any other Function of the Body; yet such is the depraved state of Mankind, that still his Sensual Appetites are almost insatiable, and his Carnal Desires boundless and irregular; not only in desiring absolutely forbidden Things, but also in craving an immoderate measure of those Things that God hath indulged him moderately to use; and therefore God hath in his Infinite Wisdom thought it requisite to confine and limit every Man to his own Wife, 
1 Cor. 7.2.  and every Woman to her own Husband; and that there is more Comfort and Felicity to be found in this Union, where there is a happy Congruity, none unless contradicting Reason, Experience, or Natural Inclination, or thwarting the Laws of Nature and the Institutions of the Divine Creator, can deny; and justly may those persons be deemed Fools, who for some small pretended inconvenience of that Life, will rashly and inconsiderately hurry and precipitate themselves to the actual commission of such horrid Crimes as make Nature itself ashamed and blush with an angry regret, and invocate the plagues of an incensed Deity; contemning the instituted Laws of Nature, and commiting Actions contrary to it.  

Reflections on them that speak against and calumniate Women.  Others there are, who out of a Morose and Currish Humour, do not only derogate from the Praise due to the Creator, but also abuse that whole Noble (though Inferior) Sex; universally calumniating all Women, and superciliously insulting over their imperfections, when alas, these pragmatic conceited persons, have either by their dogish and currish Tempers and devilish Pride, enraged themselves with a passion of Envy at the Love and Respect which is civilly paid them, by Men of a better Disposition than they, or else they are guilty of such hellish Enormities, as divert their Affections from all Lawful Objects, causing them insatiably to pursue those things that are wholly illegitimate, and prohibited by the Divine Legislator. Let none then, indulging in themselves that Squint-eyed Passion, contemn and despise the Institutions of God and Nature; for certainly whosoever so do, give great Suspicion to the Intelligent World, that they use unlawful means to suffocate their lawful and regular Affections. Some are grown so audacious and impudently wicked, as with a Brazen Forehead, wholly abjuring the Rules of Chastity, and violating the Rules of Common Modesty, confronting the face of many, and openly protesting there is nothing in the Marriagebed, but what the Pleasures of Whorish Embraces do far surpass: But at last, 
What befalls them that abhorring Marriage, contaminate themselves with polluted Women.  how are these Men deluded, when their whole Bodies, infected with the Contagion of Whorish Carcases, break out into Venereal Borches or Pocky Bubo's, are perplexed with Virulent Gonorrhea's molested with Nocturnal Pains, and having their Throats or Noses exulcerated by the corroding particles of a desperate Contagion communicated to the whole Mass of Blood; and this they receive as a small inconsiderable reward for their former brave Exploits, while on the other side they are sacrificing their infected souls to the Altars of Satan. Certainly then it is now evident that the Comforts and Pleasures that are to be enjoyed in a Married Condition, must far transcend such impure promiscuous Congresses as wholly invert the established Canons of Mother Nature: Yea truly, I verily believe that this State doth surpass a tiresome Life of Solitude, neither would any other continual Society be so satisfactory, or in the least parallel to it.   

CHAP. XIII. Of the Ages of Man.  
HAving cursolarily sailed over the wide Seas of this Microcrosm, both as to the Soul, and as to the Parts, Temperments, and Functions of the Body, and also in respect of the difference of the Sexes: We come now to enter upon our last, Voyage, which when we have finished, we shall draw in our Lacerated Sails, and enter into our last Port and Haven, where we hope to find a successful Harbour. Here than it is incumbent on us to describe Man being a Creature not consisting of one Simple, Homogeneous, and Elementary Matter, but composed of several distinct and somewhat contrary Principles, and that not in equal proportion, but one always having predominance over another, it cannot be expected he should always continue in such a State and Crasis of Body as he was born with; for the Natural Heat making use of the Primogenial Moisture, cannot but by degrees consume and waste it, itself also by its continual motion and the reluctancy of some Principles hardly combustible, is very much debilitated and diminished; hence the habit of Bodies is rendered fluxible, and Man passes in a short time, as it were out of one Crasis and Constitution of Body into another, so that the space in which such like mutations as these are made, is properly termed an Age: 
●iverius.  Or the true Notion of an Age is that space of Life, in which by the action of the Native Heat upon the Primogenial Moisture, the Constitution of the Body is manifestly changed.  

The Division of the Ages of Man.  The Ages of Man (not to divide them according to the Rules of Lawyers and Astrologers, but as is most consistent to the Canons of Physic, and most redounds to the use of Physicians) are Four; Pueritia, Childhood, Juventus, Youth, Consistens Aetas, Middle-Age; Senectus, Old-Age: Before I particularly handle each of these, I will only take notice how Nature takes delight in her Quaternary changes. The Constitutions of Men are distinguished by Four Humours and Temperaments, every Disease by its Four Parts, the Beginning, the Increment, the State, and the Declension. A Year is divided by its fourfold Mutation into so many Quarters, and the Ages of Man neither exceed not fall short of this number.  
Pueritia, or Childhood, 
Childhood.  is from the Birth (or very Exit of the Partus, from the confining Cubicle of its Mother's Womb, into the ample Pavilion of a capacious World) to the 25th year of its Age. This Age is, for the most part, hot and moist; it is again distributed into Four Parts, the first is Infancy, which is extended to the Fourth, or according to others to the Seventh Year. The Second Pueritia, strictly so called to the Fourteenth. The Third Pubertas to the Eighteenth. The Fourth Adolescentia, to the Twenty fifth.  

The Character of an Infant.  When the feeble Infant first enters upon the Stage of this World, how exactly doth it act the Part of a bewildered stranger, and imitate some wand'ring Pilgrim, arrived at some strange and unknown Haven, or one that is banished out of a comfortable Region, where he could indulge himself in what most of all delighted him, into some exotic and destitute Country; or like a Person very well clothed, who in an instant, he knows not how, is stripped Naked, and so exposed to the Eyes of them whom he never saw before: Thus the Infant, after its exclusion from the Womb, looks on this side and on that side, and in the midst of Friends sees no Friend, and then by its Countenance seems to express (or at least it is legible in its Face) what Aristotle, when among his Friends, vocally pronounced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O Friends no Friend! and because it cannot express its own Sentiments, or manifest its wants in the unknown Language of that strange Land, which it is now by force and compulse reduced to inhabit, it gins to utter its Complaint in its own proper Tongue; and bewails its forlorn Condition with Ehu's; and such like deplorable Interjections; but at last finding a necessity of its abiding here, it endeavours to acquaint itself with the Modes and Fashions of the place wherein it is, and to imitate their Customs and Practices; it is pleased with Toys and Baubles, and the Rattles of Infancy then arride it; and thus he spends the two former parts of his Age in Folly and Vanity, and truly the third little better; but when he arrives at the Fourth, which is Adolescentia, he divests himself not only of the Swaddling clothes of his Infancy, but also of his Childhood Apparel, and then puts on his Manly Gown; he abjures the Trifles he so long retained, and throws away all such silly Buffoonries, and betakes himself to those things that have more Solidity in them.  

Youth his Character.  The next Age to this is Youth, which is Hot, and somewhat Dryer than the Age before described; now the Heat becomes Vigorous and Intense, and precipitates the Blood adapted for Motion, into a more than ordinary Fermentation; it excites the Appetites to pursue the things they desire with a strange kind of Impetuosity, and hurries them to satiate those Cravings and Concupiscible Appetites. Now the Body is most robust, and the vigorous Spirits are almost indefatigable; now Passions are on every side ready to accost the Man, and sometimes the violent Impulses, excited in his Body, make a great impression on his united Mind, and cause such a strange influence upon his Soul, that he finds it very difficult to abstract his Thoughts from those assaulting Representations injected into his extravagant, or too inordinate Fantasy; and thus the Mind doth too often consent to those Peccaminosities, to which Youth is too much addicted: And hence it is very requisite and becoming Youth, for them to use a Bridle to all those unruly Passions, that they fly not out into a career of those (which they think Heroic) Pranks that their Juvenile Age is so inclinable unto; or so far transcend their Sphere or exceed their Limits, as to indulge themselves in such Hellish Debaucheries, as always inhanse a future shame.  
I do not conclude but Passions are lawful, and where they are regular, none can malign them; the forbidden Object, or the undue measure of the Passions themselves, is that which makes them sinful; for such is the Contexture of a Humane Body, and such is the brisk fluctuating Motion of the Sanguine Liquor, that Man is always disposed for one Passion or other. For when an Object obviously presented to the Mind, is apprehended by it to be of a Nature Evil and Noxious, the Soul is thereby presently stimulated to the Passion of Hatred, and thence excited to an ireful Revenge; but when a pleasing and delectable Object is represented, the Soul immediately caresses it: Hence ariseth the Passion of Love, the Body in the mean time finding a great Congruity between itself and the object beloved, complies to embrace it; and thus it is also in respect of the other passions of Youth. This Age continues to the thirty first Year, some will have it last to the Fortieth.  

The Consistent Age.  The Third is Aetas Consistens, which gins where the other ends and continues to the Forty-fifth or Fiftieth Year, it is called the Consistent Age, because those that are in this age do seem to stay, stop, continue, or consist in the same state; for though the strength in this Age doth begin something to be diminished, yet this mutation is not evident or perceptible in the habit or actions of the Body. This Age is commonly cold and dry, and hence more inclinable to Melancholy than any other.  

Old Age.  The last is Senectus or Old-age, which continues to the very extremity of Life; this is subdivided into three parts. Prima Senectus from the Fiftieth Year to the Sixtieth, Aetas Ingravescens from the Sixtieth Year to the Seventieth, and Decrepitude from the Seventieth Year to the end of Life. Now Man having passed thro' the Spring of his Infancy, the Summer of his Youth, and the Autumn of his Middle-Age, bids Adieu to the pleasures of them all, and now hath nothing else to enjoy but the hardship of a sharp and troublesome Winter; now Baldness with a Ca●ities of some still adhering locks, is his Heads best Ornament, and while he walks leaning on his Staff he sensibly experiences the latter part of Sphynx's Riddle. An universal lassitude now seizes the Members of his Body, and a thousand maladies accompany him to his Grave. Old-Age itself is a compound disease attended with numerous direful Symptoms as Cachexies, imbecilities of the Stomach, dejected Appetite, Obstructions, undue Concoctions of the Blood both as to its Serum, Bile and Melancholy, Constriction of the pores, Costiveness, and a very tardy deposition and exclusion of the feceses, Anxieties of the Mind, Nocturnal Inquietudes & Pains in the Head. Now the Nerves are contracted by painful Convulsions, or on the contrary loosened by Paralytic Affects, now the whole tone of the Parts is vitiated, Respiration impeded, and the flesh made arid. He is now perplexed with a continual Catarrh, and the perpetual distillation of Phlegm upon his Lungs, causeth a difficulty of breathing; also by reason of the exsiccation of the Aspera Arteria and induration of the Cartilages of the Larynx there is caused either a total abolition or at least a depravation or diminution of the voice; in fine all manner of loathsome Diseases are here accumulated, and the whole Gang of cruciating dolours are here in concatinated: For 
Febre caret Sola, circumsilit agmine facto  
Morborum omne genus.   
There is scarce any Infirmity incident to Man except a Fever that is not predominant in Old-Age, he is beset and surrounded with a troop of Diseases when he is altogether unable to resist a single one.  

The Conclusion.  Thus Man having lived out this Age also, at last dies and becomes a victim to his last, but Fatal Enemy. Now his Pulse is stopped, and that which Physicians call Fancies Hypocratica is Excellenty Delineated in his Countenance; he now resigns himself up a Captive to Death, and acknowledgeth him the Conquest.  
Thus we have in a very short Discourse concluded the whole Description of Man, both as to his Spiritual and Corporeal Part, as to his Constitutions and Sexes, and likewise from Head to Foot, and from his first Conception to his last Dissolution.  
FINIS.    

ADVERTISEMENT.  
WHEREAS part of the Noble Faculty of Physic, consisteth in preserving the Health of Man, when present, as well as restoring it when it is lost and wanting; the Author of the foregoing Discourse hath thought fit to advertise those into whose hand this small Treatise may accidentally fall, that, to prevent those Maladies that oft times insesinbly accost the Body, he hath prepared most excellent and effectual Tablets, of a very pleasant and grateful Taste; two or three of which being dissolved in the Mouth, in a Morning, after the manner of Lozenges, and fasting an hour or two after, is an excellent Preservative of Health, expelling from the Body the cause of those Distempers, which for want of due and timely care in using such Preservatives, do at last so triumph over the Body, that the Force and Virtue of more Herculean and powerful Medicines can hardly suppress them. They resist all manner of Putrefaction, and are an effectual Antidote against whatsoever Contagion, they preserve the Lungs and free the Stomach and Intestines, from those Crudities that so often precipitate the whole Mass of Blood into such violent Ebullitions and undue Fermentations, as either and in Agues, Fevers, or some Acute Paroxisms; or else either extinguish the Native Heat and Vital Spirit, or cause to be exhaled the Natural & Primogenial Moisture, and so bring upon the whole Body a Combination of such Chronic Distempers as are very difficult to be cured; which before, by such a safe Medicament as this, might have easily been prevented. They keep the Body soluble, and purge very gently, and prevent several Indipositions that proceed from Costiveness; neither are they altogether Preservative, but likewise Restorative; for they are very good against the Scurvy, Dropsy, Jaundice, Griping of the Guts, Cachexy, or an ill Habit of Body, proceeding from undue Concoctions; they open all Obstructions of the Liver, Spleen, and Bowels, and remove Pains of the Heart, Head, and Stomach; in short, they so rectify, altar, and qualify the whole Mass of Blood, that they exceedingly help Nature, in throwing off almost whatsoever Morbific Matter oppresseth her, and may safely be used in whatsoever Maladies of the like Nature; one or two of them may also be dissolved in a Dish of Coffee or Tea, and have the like Effects.  
He hath also invented an approved Tincture, of a curious purple Colour, grateful both to the Taste and Smell, which hath almost the same Operation with the forementioned Tablets; especially it is very successfully used, both to prevent and remove that grand Enemy of Mankind, the SCURVY, with all its direful Symptoms, by preserving the Oeconomy of Nature in the Humane Body, in its due Order and Eutaxy, viz. Causing in the Blood, a proportionate Fermentation, and reducing it to its regular Circulation, opening Obstructions in those Parts which Nature hath destined and appointed to secern and throw off the Excrements of the Blood, and so expelling those useless and unprofitable Parts which Nature hath no longer deemed fit to remain Ingredients of that wholesome Liquor and Balsam of Life: Hereby it takes away Pains and Aches in the Limbs, Pustle and Breakings-out in any part of the Body, Pimples and Flushings in the Face, Rheum in the Head and Eyes, etc. Three or four Spoonful of it being taken Night and Morning, for a few days together, and for the more speedy, expedite, and effectual profligating the insulting force of the forementioned Maladies, the Tablets may be taken with it at the same time.  
The Tablets are sealed up in little Boxes the whole Box at Two Shillings, the hall Box at one Shilling.  
The Tincture is also sealed up in half pint square Glasses, at 2 s 6 d and are both to be sold at the places hereafter mentioned, viz.  
Mr. Fosters at the Bible and Sun on London Bridge, Bookseller. Mr. Flagets at the Atlas in Cornhill, Stationer. Mr. Bates at the Three Black Birds in Red-cross-street Tinman. Mr. Whites at the Three Cups next door to the Horn-Tavern in Fleetstreet, Cutler. Mr. Lander at the Corner of the Old Bailey near Newgate Tinman. And at the Author's Lodgings next door to the Dolphin in Sighs-lane, near Budgerow.