Monarchia Microcosmi: THE Origin, Vicissitudes, and Period OF VITAL GOVERNMENT IN MAN.  
For a farther Discovery of Diseases, incident to Human Nature.  
By Everard Maynwaringe, M. D.  
Licenced and Entered according to Order.  
LONDON, Printed for John Everingham at the Star in Ludgate-street, near the West End of St. Paul's. 1692.   

Monarchia Microcosmi. THE Origin, Vicissitudes, and Period of Vital Government in MAN.  
POlitical Governments, their Rise, Laws, Innovations and Revolutions, Subjected to the Will of Men; are not my business to treat of: But the Oeconomy or Government established in Man; by the Laws of Nature; not liable to human Subversion; is the great Concern of every Physician; as the Basis of his Knowledge, and the Subject of Medical Art.  
For a right understanding of this Government; we must divide Man into his two principal Parts; the Governing, and the Governed. The governing power; is spiritual, vital, and invisible, termed the Soul. The governed, is corporal, organic, and instrumental, called the Body. Deficiency or failure in either of these two principal Parts, makes a Diseased and infirm State of Man: And that you may the better know where to charge the Defections that arise from human Nature; these two grand Parts are duly to be inquired into: First (Separatim) in their single and different Natures; Secondly (Conjunctim) as they are yoked in Partnership, which compose and denominate Man.  
The Magisterial and Governing Power, being the superior and more noble Part, ruling the Machine or Body of Man; is first to be considered: And now we must look back into the Book of Creation, to trace the Origin of this Governing Principle; which I find, began in Adam; whose Soul took its Rise immediately from the Omnipotent Creator: The Manner how; the Matter what, or no matter; the integrity and purity of that created vital Principle, are Theologick Questions, and out of my Province, which I pass over.  
But in the beginning of Time; after the Creation was finished, and the course of Nature Established; when all things sprung by Generation, and owned a traductive Being from the Womb of Nature; and time appointed, to prefix, and measure out their Durations: Then I say, and now; the propagation and production of Souls, are a Philosophical and Physical Subject; so necessary to be inquired, and well known by a Physician; that without such Knowledge, he is absurdly deficient, in the grand Fundamental of Human Nature; whereon mainly rests the whole Fabric of Physic, as hereafter will appear.  
The Universe being completed, and furnished with its Compliment of Animals; Creation then ceased: But for the Continuation of all these wonderful Productions, until the Exit and Period of Time; there was a Power delegated to Nature, by the Conditor Mundi, and Commissions given to all the Species of Creatures for Propagation.  

Crescite & multiplicamini;  
Increase and multiply.   
Now what is there here below, that springs not out of Nature, (immediate) as the Product of that fertile omniferous Creature (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) pregnant with innumerable kinds of Animals? (Sic tulit ordinatio divina) Since this is the Result of divine Will, and command of Omnipotency, expressly: Nor is it derogating from human rational Soul, to be derived by Generation, from the first Parents; but most reasonable, as most evident; bearing always the Characters of the Protoplast, in his lapsed nature. But the general current and crowd of Opinions, runs very strongly against the procreation of Souls: therefore I must not pass it by slightly, but make a farther Proof of this grand Point.  
That the first Man Adam, had his Soul by Creation; I think no Body doubts; But his Posterity, (if we be his Posterity;) must derive from him a Rational Soul; (omnis forma est suî multiplicativa) or else we cannot be truly said to be descended from him; and that we are descended from his lapsed Nature, and do participate thereof; our frailties and mortality, are Arguments convincing.  
What can we claim from Adam, if the Soul be not propagated and derived from him? The visible corporeal matter, of which human Bodies are composed, is such, and from such matter, as we eat and drink daily. Ex iis nutrimur, ex quibus constamus. What is Genital Spermatick Matter? but an Elaborated Succus, extracted daily from our Food; which receiving several alterations in passing through the Body; at last arriving at the Genetal Parts; there take a Spermatick digestion and transmutation; and this is the (materia ex qua) visible and only matter, of which all generated Human Bodieys are made. Now what relation hath this primigenious matter to Adam? Truly none; for this we must own to have from the Flesh of Beasts, Fish, Fowl, and all sorts of Food. And how is the Embryo in the Womb, nourished and improved? but with alimentary juice, of the same extraction: And after the Birth; Augmentation is procured, by daily additions of Aliment, to the state and full growth; which Bulk is maintained afterwards by supplies of the same kind. 'Tis plain and undeniable then; that the Corporal. Substance of our Bodies, are wholly derived from, and made up of the matter of our Food: Then it necessarily follows; we can no way claim Kindred to Adam; but only by deriving the better, and more noble part from him, which is the Rational Soul; by which the whole Race of Mankind, may truly be called Adamites.  
You say (homo generat hominem) Man begets Man; and so say I, the whole Man: But you understand and mean thereby; that Man begets only a Sensitive Soul; and and the Rational to be infused by Creation: What then is the necessary and unavoidable Consequence? Homo non generat hominem, solummodo brutam: Man begets a Brute only. If your Theology and Philosophy do thus interfere and clash, how will you reconcile them?  
But now you tell me of a sensitive and brutal Soul in Man; giveth me occasion to inquire, into the Doctrine, (trium Animarum) of three Souls in Man; Vegetative, Sensitive, and Rational; confirmed by a general Vogue; as also by the Decree of renowned Philosophers and Physicians, ancient and modern. True it is; there are three distinct and different Souls in rerum natura; but I think not so, in humana natura; since one is sufficient to perform all Functions in Human Nature. But to offer any Argument against such a Sanction; you will say is a daring Attempt: Notwithstanding, I must inquire into the Verity of this Judgement; for as much as, the Doctrine is Fundamental, and the Dependants thereupon, are of great Consequence in Physic; since the Designs of Curing cannot be well grounded, without a true knowledge of the Governing Power; from whence principally and most frequently, Diseases do arise and depend.  
If there be three Souls in Man, we are industriously to inquire their Properties, Powers, and Jurisdictions; that upon failure in this or that Part of the Body; any Function or Office not duly executed, we may then know upon which Governing Principle to charge the Deficiency, and in what Organ the Impediment lies. Every Soul must have its Jurisdiction, and where any failure is found, we may then know under what Governing Power, that Function and Part of the Body is Subjected: whether a Failure in Vegetation, Sensation, or Intellection: In all which, rightly distinguishing the Deficiency of the Vital Powers; from the decays of the Instrumental Parts. And here by the way; you may take notice, how Diseases do arise; either by the declension or swerving of the Vital Governing Principle; or from the impediments and incapacity of the instrumental Organs for Action: And by this Knowledge or Prospect, the Designs of Curing are radically instituted and performed; otherwise, all Endeavours for reducing of Diseases, are but casual Adventures, and groping in the dark.  
The three denominating, distinguishing, and regent Principles, or Powers; Vegetative, Sensitive, and Rational, make the three grand generical Divisions of Animate Creatures; which last, being the highest step in the Scale of Nature (comprising Virtualiter the two inferior) denominates and constitutes Man; whereby he is elevated to the degree of Perfection and Dignity, above all Creatures in the lower World. But if there be a Vegetant, and Sensient Soul in Man, as distinct and separate Principles; then I quaere what sort of Government this is in the Microcosm, under three principal Rulers; Whether each of them exerciseth Domination independently, and hath their Territories so distinct; not accountable to the other, and are as three Monarches? or whether the two inferior in Dignity, do act subordinately by Deputation as Vice Roys or Provincials? Ruling Powers, are real Powers; else you give Titles and Names to things without a Being. Or thirdly; Whether these Ruling Powers are  and Coequal, and do make a State Government? But I shall not prosecute upon these Questions; they having no foundation in Human Nature, which I shall endeavour to prove. And now I am forced to search the Records of Sacred Writ, for we can have no account but from thence; else I am unwilling to be an Interpreter of Scripture, save only for my own satisfaction; wherein I had rather follow, than lead.  
If there be three Souls in Man; they were all created in Adam; or some of them procreated afterwards in his Posterity. Not created in him; for the Greek Text says; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Latin thus; Et factus est homo in Animam Viventem: The English Translation; And Man became a living Soul: All run in the singular number, a Soul: And to add any other to his Nature of an inferior rank, a sensitive, brutal, and mortal Soul; is to change that Integrity, Purity, and Immortality, in which he was created.  
Nor do we read (in Sacred Writ) of any addition to his created Nature, after the Fall; but of diminution, depravation, and loss of what he had; but no new Principle superadded, no sensitive brutal Soul.  
Formavit Dominus Deus hominem de limo terrae, & inspiravit in faciem ejus spiraculum vitae,— Gen. cap. 2. v. 7. The stupendious Machine of Man's Body, with all its variety of Organs, was first framed before the Breath of Life was infused; which Breath, was the last act to constitute and complete the first Man: but as for the manner how; expressed by Breathing in; or the matter what; or no matter; is not my business to inquire after; only the Simplicity, Unity, and Singularity, of that created Vital Principle, is here sought for, and set forth: And that all vital Operations in the Body, might be performed by one active vital Principle; a wonderful Agent, inspired, by the omnipotent worker of wonders; is as intelligible, probable, and more rational; than that they should proceed from 3 or 2 distinct Principles of Vitality: Therefore a trinity or duality of Souls, in created Human Nature, is not reconcileable with Reason; since we do not find it so expressed, in the History of the Creation, nor any necessity to allow it. Entia non sunt multiplicanda sine necessitate. Tell me what this sensitive or brutal Soul is; when, and how introduced into Human Body; created or generated; Et eris mihi magnus Apollo.  
But Philosophers and Physicians cannot agree, what this Anima sensitiva is. Dr. Willis will have the Animal Spirits to be the sensitive Soul. Profectò (quicquid alii senserint) Spiritus Animales revera existere, ipsiusque Animae corporeae hypostasin constituere;— in Praefat. Pathol. cerebri: But although this Author, lays such a stress upon Antmal Spirits, as to make them such a considerable Principle; yet some doubt, whether there be Animal Spirits distinct from the Vital; others flatly deny them: Men very eminent in this Faculty.  
The learned Dr. Charlton so dubitats upon Animal Spirits, as to my thinking, insinuates a Negation. (6th Praelection of Human Nature:) The famous Harvey (de generat. Animal. exercit. 70.) plainly denys their existence. Also, Sir George Ent Antidiatrib. p. 141.) likewise Scaliger, (exercit. 339. Sect. 2.) And most of the Peripatetics, are of the same opinion. Notwithstanding upon this imaginary Foundation of Animal Spirits, that Doctor raiseth his Anima Sensitiva; and his Doctrine of Convulsive Motions, and Epileptic Insults, is planted thereupon. Dr. Willis, de Morbis Convulsivis. But admitting the existence of Animal Spirits, yet they being but mere Instruments; how is it rational they should constitute an independent Principle, and be the Author of such great Actions, as are attributed to a sensitive Soul.  
From the first Man created; we will step over to his Posterity generated; and see if we can find a plurality of Souls, in Human procreated Nature. Adam begat a Son in his own likeness, after his image, and called his name Seth, Gen. 5. v. 3. not a likeness in Shape and Figure only; but a likeness in his specific Human Nature, compounded of Soul and Body; a Man. And if Seth was Adam's likeness; he must have but one Soul, as his Father had no more: else the dissimilitude between Father and Son, would be great and monstrous; and contrary to the general Rule: Quicquid est in effectu, praeexistit in causa.  
Now Seth being the firstborn; in him began the course of Human Nature by Propagation; answering the general Institution by Divine Will, declared to all Animate Creatures; Increase and replenish the Earth: Man not excepted in this general Command: An Argument sufficient to silence all reasoning, and farther disquisition.  
But the adverse Party, holding the daily creation of Souls; and yet to derive the Generations after Adam, from his humane nature; have framed this Invention; that the Seed of Parents contains a Plastic or formative Power, as an Instrument endowed with Virtue from the Generants, to form and organize the Foetus in the Womb; which Body being completed; the Rational Soul is then infused by Creation after this manner: Creature infundendo; creando infunditur. Thus supposing the traductive generating Power of Parents is maintained in Semine, by an Instrument of the generating Principle, to perform in its stead, and absence. All which in my reason is very absurd; Tum daretur accidens sine substantia & subjecto.  
True it is, there is a (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) forming Power, or formative Faculty in Semine; but this always presupposeth a formative Principle, from whence this Virtue does issue, and is dependent upon; never acting in its absence. (Actio fieri non potest ab instrumentis, sine opifice) This Plastic Power being inseparable from the Plastic Principle, Anima: Can you separate Light from the Sun, or Heat from Fire; or Humidity from Water? no more can you imagine, (rationally and really) a Plastic emaning Virtue, without a Plastic Principle. Accidens non migrat, de subjecto in subjectum. For, Semen inanimatum est in faecundum omnino. Can any natural Agent contrive and fabricate a Mansion so apposite and fit in all its Organs, as the Soul itself; whereby to exert all its various Endowments, and to perform all its different Offices; carrying the Idea of itself, for the production of its specific Likeness; which not vicarious Instrument or Substitute, can perform in his absence. Look through the Universe, among all the Species of Creatures, and you will not find any formative and productive Power, delegated to perform the Office of the specific generating Principle. And why in the formation of Man, the informing Soul, should be denied and debarred the formative Power acting presentially; is to my thinking, no way consonant with Reason, as being against the Rules of Philosophy; which do not run counter to Theology; both being rightly understood; as proceeding from Divine will and appointment.  
Anima ex traduce, is not my single Opinion; but some eminent Divines and Philosophers have asserted the same; and therefore I am not a leader, but a follower herein: only set forth something differently to give light to some Truths of great moment in Physic. But continued Creation is obstinately defended, to support the immortality of Human Soul, and therefore they cannot admit of its Generation by mortal Man: And according to the Axiom in Philosophy; Quod est generabile est etiam corruptibile; which seems to infringe and thwart an Article of our Faith: Yet rightly understood, it does not; but consonant with the Analogy of Faith, and Tenor of Divine Oracles; that This corruptible (Body) shall put on incorruption: and This mortal (Soul) shall put on immortality: not in this Life, but in that which is to come; when mortal Life is ended. (Anima quae peccaverit, ipsa morietur. So that notwithstanding, Mortality follows Generation; Resurrection and future Immortality, are as certain as sacred Writ hath made them; and no alteration, or injury offered to our Creed. Much more there is to be said; but I forbear, as unwilling to be an interpreter of Scripture: But the Subject of our Discourse, unavoidably engaged me herein: I only offer so much, to show the innocency of this Opinion; no way favouring of Heresy, or Fanaticism: Saluâ fide Christiana.  
Anima vivicans, the Vital Principle, and forma informans: This is the Spiritus Architectonicus; here is this vis plastica; the formative Power emerging from the formative Principle: This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calidum innatum; (much talked of; but not understood) the Fountain of all Vital Heat: This is Anima Vegetativa; the Author of all acts of Vegetation in Human Bodies: And this is the Anima Sensitiva; the Spring of Sensation, and loco motion. All these Faculties emaning from one and the same Principle of Life; and are not several and different Principles in themselves. Vnicus tantum est vitae moderator, nec plures. Human Soul having a triple Specific Entelechia, comprised in one Entity, as the Epitome of all Animat Creatures; and governs the little World of Man, by a Monarchical Power: Ruling the upper, middle, and lower Regions thereof, with their Confines: And to admit of any other Animat Principle, as sharing in this Government; were a diminution of the Royalty, and a lessening of the Prerogative.  
I must here infert the words of a learned Author, pertinent to the purpose; which wraps up our matter into one bundle: Anima dum Vivificat corpus, Anima est; dum Vult, Anionus; dum Scit Mens; dum Recolit, Memoria; dum rectum Judicat, Ratio; dum spirat, Spiritus; dum aliquid Sentit, Sensus est. Isidorus. So that all these different Appellations, which have amused the World; do signify and distinguish various Operations only; proceeding from one, and the same Principle, performing divers Offices belonging to Human Nature: Anima quippe officia cuncta partibus distribuit, eaque per vitam moderatur.  
But some may say; cui bono? What signifies all this to Physician and Patient, whose Concern is Bodily Curing; that of Souls belongs to Divines only. To which I answer; you are under a great mistake: Cadaver non capax est Morborum: The Body abstractly considered, is not capable of Diseases; but Corpus vivens; nor is the Body capable of Curing, but by the Power of the Vital Principle, Animae: for as Helmont says; Natura est Morborum Medicatrix: By Nature is understood the Life, or Principle of Life, which you call the Soul. What is a Disease, but a disorder or impediment in Vital Government; And this ariseth from Enormity or Defection of the Vital Principle; or decay and alteration of the corporeal instrumental Parts: and in this Case also, the Life is much concerned; for, if any Organ be out of order, it must be reduced by the Vital Principle, Anima: That Plastic Power which made all the Organic Parts; that only must mend them, with the help of Medicines promoting and assisting.  
All the Designs of Curing, are in assisting the Governing Principle, to restore this or that Part defective; and in this Work, all Medicines operate first upon the Life. No Chirurgical Cure is rightly designed; no Application made to any Part; but it must operate upon the Life in that Part; else no healing, no strengthening, no discussing, etc. And if the Means be not proper and agreeable; Nature which is the Life, refusing such Helps, and not complying therewith; then no good Effect, can be expected from such Endeavours: Invitâ Natura, irrita sunt omnia. The Body is but passive, inferior, and instrumental; The Vital Principle, is Dominus fac totum; commanding and governing this Body, subjected to its Will and Power; who form all the Parts thereof; supports and maintains them in their Order and Offices; that moves all, and acts all ad nutum; at lest ad posse: The Carcase is but the Cortex or Shell; the Life is the Kernel. This is the Healing Principle, that cures and restores the Body, by the help of good Medicines. (Deus creavit medicinam; qui nihil frustrâ fecit.) A true knowledge of the Vital Principle in its governing power; with that of Medicines; are the two prime Acquirements to be sought for by a Physician; to enable him in the Office of Curing.  
'Tis this Vital Principle, that distinguisheth Bodies, by various Temperaments; Hot, Cold, Moist, and Dry: And distributeth to each Part, its proper and requisite Temperature in their Formation; maintaining that due Tone afterwards; until changed by Age, vita genus, and Accidents: And this is performed, first upon the primigenious Spermatick Matter in the Womb; afterwards by transmuting and modefying. Alimentary Supplies, in the whole course of Life: And as this Vital Principle (Senescit.) declines in Vigour and Vitallity; the temper of the whole, and every particular Part do change also.  
The Temperament of the Body, changeth eminently; as the Vital Principle altars in the Three remarkable Stadiums' of Human Life: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Childhood, Manhood, and old Age; the Vigour of Vitality, ascending and descending; which does not fall out so by Accident; but by the constant course of Human Nature: And how can this proceed? but from the mutability of the Principle of Life.  
Temperaments do not result (Ex mutua actione & passione contrariarum qualitatum elementorum.) from Qualities of Elementary Matter; (according to common Doctrine) but from the various state and condition of the Vital Principle, which predominates over Corporal Matter, and Elementary Mixtures: (subjugated under the Specific Form.) That Principle which form all the Organs; giving to each their due Temperament (ad justitium) having Semenal Matter under its Plastic Power, to dispose of and modefy at will: Now also, and through the race of Man's Life, rules and supports the same; maintains such Temperaments, as suitable to its own designs and service in Vital Actions. The Temperaments of visible Organic Parts, shows the temper and distemper of the invisible Life. And here by the way, you may take notice; that Febrile intemperate Heat, is but the Aestuation of the Vital Principle, offended and disturbed by Morbific Causes; and not otherwise, as is set forth by Authors: But of this elsewhere more at large. Ignota Febris, etc.  
But I have met with an Antithesis which stands in my way; opposing this Doctrine of Temperaments diametrically: That the Crasis of the Soul, follows the Temperament of the Body. (Cujus contrarium verum est) which is as much as to faith; The Cart draws the Horse. I might take Exceptions at the word Crasis; but 'i'll pass that by; and only examine the Import of the Sentence. This Assertion dethrones and devests the Governing Principle, of its Regality and Ruling. Power: And to say; the passive Body presides over, leads, or altars the active Spirit; is contradictio in terminis: directly opposite to the Nature and Conditions of Agent and Patient. Omne Agens est actu; Patiens verò potestate, Ax.  
True it is; the Body, or Parts thereof, do not always yield obedience, to the Commands and Power of the Governing Vital Principle; as sometimes by reason of their incapacity, and instrumental unfitness, to perform their Offices: But they do not influence, or have any enticing, biassing, or coercive Power in their natural State; to dispose or change the Vital Agent, to whom they are Vassals; and readily obey; save only their noncompliance in Duty with its ruling Energy, by their preternatural incapacity. As when the Organs are vitiated, unserviceable and unfit for Action; the Life grieves, pines, and is sick more or less, as the Parts are in Office principal or inferior; and the Ability of the Vital Principle more or less capable to retrieve the Injury: And this may be observed in all Diseases; how the Strength, Briskness, Complexion or Colour, Temperament or Habit of Body, etc. are changed more or less, as the Corporal Impediments are greater or less; But all these Alterations proceeding from male Affectedness, Condolence and Anguish of the Vital Principle, provoked thereto, and interrupted in regular Government, by such particular Impediments; and not otherwise seduced, by following the Temperament of the Body; which is mutable at the pleasure, and displeasure of the Supreme Ruling Power; as being subjected under that Domination and Sovereignty.  
Having showed the Origin of Human Life by Generation; the Progress by Instability and Variation: I come now to inquire into the Causes of its Duration and Termination. And here you may take notice, that every Species of Animat Creatures have their several Durations of Life, allotted for their natural Course, longer or shorter, according to, and from the different specific distinguishing Principles of their Life. Quod dat esse; dat breve, vel longam esse: The measure and extent of Human Life, is taken from the Essence of the Principle of Life, in the specific Nature: But the Duration of Individuals, and their Term of Life; is not so certain and adequate with the Specific; as being liable to various Accidents, and preternatural Causes of Abreviation: Notwithstanding, by Nature's appointment; Duration is reposited in the Vital Principle.  
But there is an Opinion, concerning Humidum radical; a Principle grounded in the Learned, both Philosophers and Physicians; from whom it is become popular, and generally received: That there is a Radical oleaginous moisture in human Bodies; and this feeds the Life, as Oil maintains Fire in the Lamp: which Oil being consumed, the Flame extinguisheth: Semblably the Life expires, when Radical moisture is wasted. This Analogy thus intended; does not carry any Proportion or Resemblance, and will not hold true: Either in comparing the Efficients or Agents; nor in their Matter upon which they work; nor their Manner of Action; nor in their Ends, to which they tend: But in all these they differ much, and are not analogous. The two Agents, Fire and Human Vital Principle; are very dissimilar in their Natures: The one a Depraedator, that acts by consuming; the other a Reparator, that works by repairing & restoring. Secondly, they differ in the Matter upon which they operate: The first requiring oleaginous, fluid, and a peculiar sulphureous Matter: the other, Terrene, Aqueous, Saline, or sulphureous mixed Substances, humid or dry of all sorts, such as our Food is, of various kinds, Meat and Drink. Thirdly, They differ and are dissimilar in their manner of Action; the one violently preying upon, and devouring the (Pabulum) oily matter: The other operating upon its Object, deliberately and gently by Retexture; transmuting and transmitting; separating (utile ab in utili) and distributing, to various Parts, for necessary and particular Uses. Fourthly, They differ in their Ends; the one terminates in wasting and consuming: The other in replenishing, repairing and restoring Human Bodies; for noble ends and purposes; Health, Strength, and prolongation of Life. Thus we see; the Similitude (so intended) answers not in any Respect; does not illustrate the Life of Man; but misrepresents, darkens it, is frustraneous and injurious; and no such thing as, flamma Biolychnii; nor the Resemblance.  
This learned Fiction, if I may so call it; (against the Judgement of so many Sages) and I can give it no better Title; because it hath no Foundation, nor Being in Human Nature. I grant there is a Humidum primigenium; an original Moisture in that Seminal Matter, of which the Embryo is delineated and form; but this Succus is soon changed, exhausted and spent; being transformed by the Architectonic Spirit into different kinds of Spermatick Parts; Bones, Cartilages, Ligaments, etc. the which, and afterwards all sanguineous Parts also; are maintained by adventitious Supplies from Nutriment, not by a Radical Stock. And this advenient nutritious Juice daily extracted from Food, is transmuted and fitted continually for every Part; by the Occonomic Governing Principle, which was the Formative Principle: So that there is no need of Radical Moisture; the Stomach is the Conduit from whence all Parts, adjacent and remote, are irrigated and supplied with convenient Moisture: And since there is no Radical antique Primigeneous Moisture; so there is no want thereof; Nature having provided a fresh Spring, more refreshing and enlivening, than any stolen Liquor of ancient standing. The Vital Principle, so long as it continues vigorous in the Ventricle; will not let the Body want a Supplement of proper and laudable Moisture, from this Fountain that feeds all the Vital Streams.  
Thus you may plainly see; the Notion of humidum radical, to be a false Conception; in that sense, and for such use, as the world is made to believe; that the Life extinguisheth by the exhaustion of Radical Moisture.  
Multa alia problemata & paradoxa (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) ex praecessis tractanda, liquidò surgunt: sed quò plura hîc afferam; eò etiam plura afferenda se offerent; quapropter, (impresentiarum) aliò calamum divertere lubet.  
Now to reduce all our Discourse, and make it serviceable in Practice; and to let you know these are not empty Notions and unprofitable; but of great moment in Physic: Here you may learn Apollo's Oracular Admonition; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to know the more noble and better Part of Man.  
'Tis this Vital Luminary (Sol Microcesmi) that vivifies the Earthen lump of Human Body; and makes it a living Automaton: And by whose irradiating influence through the Regions and Parts of this Orb; all the various Motions, Mutations and Cessations (efficienter aut privatiué) do mostly depend.  
This Plastic Principle inspired (derivatiuè) from that Divine Inspiration into the Protoplast; draws the first Lineaments of Human Fabric; forms and finisheth all the interior Parts thereof; for Magnitude, Figure, Position, Texture, Connexion, and Communication; most requisite to exert and display, all the various Faculties of Human Nature.  
But here by the way, I must take notice; that some melancholy Fancies (and to correspond with the Opinion of Souls daily created Origin) have rhetorically, but unsutably; termed the Body a Prison; a toiling Workhouse; and the Grave of the Soul: But I must think otherwise; not a Prison, but a Palace; excelling Royal Fabrics (Galen's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for Magnificence, Use, Convenience, and Delight, most accommodate, and connatural with the Principle of Life. Not an Ergastulum; but a Chariot of Pleasure. Not Sepulcrum, but a living Monument; the Mirror of the Terrestrial Globe; è luto sinctum: And therefore what happens to discompose this August Pavilion to interrupt the Complacency, and Felicity therein; is accidental and preternatural; admonishing us the mutability of Human State. And if this opifice be foe admirable; the opifex much more: propter quod unumquodque est tale; illud est magis tale.  
This dextrous Limner, draws not the Effigies and Resemblance; but makes the living Man: Delineates, Shapes, and Sizeth all Bodies with peculiar imparity of Dimensions; and joins therewith by Coextension: Puts a distinguishing Figure upon every Face: Prepares and tempers Elemental Matter into various Complexions: Presents Man in all the different Aspects; Smiling, Lowering, Bold, Drooping, Fierce, Affable, etc.  
This Ruling Principle acts all the unruly Passions; of Fear, Love, Hatred, Anger, etc. And by its Ubiquitary Vital Presence in Human. Body; does determine upon all sensible Objects, with Complacence, or Displacence. Also diversifies individual Natures: by peculiar Proprieties, Temperaments, Inclinations, Aversations, etc.  
This Rational Principle, keeps the Stores of Intellectual Endowments; and puts a distinguishing Character upon Man, from all his fellow Creatures: And also makes a particular distinction amongst Men; by a different proportion and measure, of Ingeny, Subtlety, Sagacity, Judgement, and Memory.  
'Tis this Regent Principle that governs all the Members of the Body; moves, directs, supports, enables them in their Duties; and keeps them in the due order of their subordinate Offices: this is the internal, efficient Agent, and supreme Moderator of all Human Actions; Natural, Vital, and Animal, so distinguished.  
This Microcosmical Luminary orient; makes the blooming Spring of Youth: from thence arriving to the Meridian Height; the Strength and State of Manhood: And from thence declining; the withering Autumn; and then the unpleasant Winter of old Age.  
This Vital Luminary serene in Government; makes the cheerful State of Health: This clouded and impedited, in its Regent Astral Influx, by discomposure and defection of the Members in this Government; then ariseth the sad gloomy State of Sickness.  

From hence the Apoplectic Eclipses.  
The Paralitic desertions of Vital Influx.  
Convulsive Struggle of the Life.  
Hysteric Suffocating Damps.  
Febrile Scorching of the incensed Vital Spirit.  
Humoral Fermenting Floods; and Consumptive Ebbs.  
Hydropic Inundations.  
Stormy Aguish Concussions of the Microcosm.  
The Flatulent Rumbling, and Cavernous Belchings.  
Exhausting Transpirations.  
The impetuous Fluxes, of the expelling Vital Agent, etc.   
Thus acting all the Comic and Tragic Vicissitudes in Human Nature: And what not, acted or committed in the little World of Man; that this Vital Principle, is not the principal Actor therein; or chiefest Sufferer thereby? Causes material and occasianal, provoking the Life to enormous Motions; or impediting Vital Influence; are various, and too many here be enumerated.  
As this Vital Principle acts the Chiefest Part in all Diseases: So likewise it performs principally and efficiently, the Cures of all Diseases; and otherwise the Body cannot be Cured. Natura corroborata est Morborum meditacrix. Helmont.  
As this is the Curing Principle; this also is the Principle first to be Cured: Comforted and Refreshed in the times of weakness; alleviated, when oppressed; allayed and eased from Pains: reduced out of Frets and Passions; caused by Organic Impediments disordering the Oeconony; or from external Injuries: And they that design Curing otherwise, aim not aright; but prosecute by false steps, and their Endeavours Frustraneous.  
'Tis this Vital Principle, that must first be strengthened; and the Body can receive no Strength, but from thence. In this Vital Power, lies the Strength of Human Nature; and in this same, lies the Infirmities and weakness of Nature: This sets Man up; and this lets him fall down.  
'Tis this Principle, that receives the first Refreshment and Assistance by Food; then communicates, and fits it for the Body: After the same manner it does with Physic. This Healing Principle, distinguisheth and closeth amicably with proper good Medicines; directs and transmits' their Virtue to this or that Diseased Part, wanting Relief. All the designs of Curing centres here; in disposing and assisting of the Life, to repair decaying and defective Organs.  
This Vital Principle the Organ maker, and Organist; must be the Organ mender; and otherwise not to be done: Medicines are the Instruments to work with, managed by the Life; which if proper, innocuous, powerful, and duly exhibited, they give Aid, and produce good Effects: But if otherwise; they prove ineffectual at best; more often injurious; sometimes mortal. And how efficacious good Medicines are to be designed, suiting with, and establishing the Oeconomy; I have elsewhere declared: (The Practice of Physic duly Regulated) to promote such Operations, as Nature (the Life) is defective in, and wants assistance to perform: which Intentions being prosecuted with well tried Medicines completely adapted thereto; do answer every Indication, in all Diseases, and Individual Cases.  
But as for ex tempore prescribed Recipes, pro re nata; excogitated new untried Compositions, committed to Shop preparation; I can never be reconciled to that Mode of Practice, and Novel Invention; until I shall lose half my Reason, and some of my Senses: And how the World came to be trapan'd out of their Judgements; deeming it a learned and safe Contrivance; is to me a great wonder; there being neither true Learning, nor Safety therein to Patients or Professors; as evidently appears in that Sheet named (not yet answered Ne Gry Quidem) and bids defiance to the Vanity of Prescribing; which absurd departure from the laudable and learned Industry of the Ancients; hath filled the World with thousands of frivolous, and mean Medicines; and hath raised a multiplying Generation of Quacks, to Practise therewith: which caused a learned Author to complain: Sed hoc saltem silentio non transmittendum existimamus; pessimè illos de bono publico meritos, qui primi hanc summè arduam arma medica conficiendi disciplinam, à medicina avulserunt; & servis suis unicè Commiserunt: merâ ignaviâ, & malè Suada Animi elatione, etc. so he goes on sharply Reproving. Chr. Langius. Curios. Medic. p. 146.  
I challenge any learned Man, and all the Prescribers in this Mode; to make out this Practice Rational, Learned, Safe, and Hopeful: On the contrary part, (if not yet fully performed) I will farther prove this Prescribing Invention, an ignorant Formality; a blind hazardous Adventure; a Remora to the Progress and Advancement of Physic; wherein the Lives of Patients, and Reputation of Physicians are unsafe; but Ease and Gain smothers all the Injuries at present; the Professors not seeing, or not regarding the impending Ruin.  
And here I might Remark at large; How easy it is to impose upon, and blind the credulous World; with the erroneous Seductions, and biased Interests, of learned Men: But of this (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I have said enough; perhaps too much; Veritas odium parit.  
From the preceding Discourse; you may take notice, and not think it strange Doctrine; that I have made the general division of Diseases, into Spirital and Corporal (in the Tract following) much different from the common received Learning; of Similar, Organical, and Common; which for good Reasons rejected; as you may see hereafter; (Inquiries into the general Catalogue of Diseases) where by Spirital Diseases, not meaning Diseases of the Animal or Vital Spirits; but of the Vital Principle, or Governing Spirit; which is the chief Agent, and Sufferer in all Sickness. And as I shall have time to prosecute thereupon; you will have a much different account of particular Diseases, than as yet set forth.  
The Body (Animae domicilium) is a mere passive Principle; as void of sense or motion, as a House, abstractly considered from the Life, or vital internal Agent: and although Corporal Organic Knowledge by Anatomy, is good and requisite; yet a true account of the Oeconomy; the Government and Governing Principle; the manner of dispensing its Vital Power towards the subjected Members; is more sublime; and necessary to be traced, so far as the light of Reason, by true Observations will conduct us. But after all the continued Anatomic Disquisitions, the Vital Oeconomy hath been but deficiently and obscurely set forth; as the Notion of Diseases in general; and the account of Diseases in particular, by their Causes erroneously assigned, do evidence in many, or most of them; which mistakes have happened from a deficient Knowledge in the Vital Governing Power.  
This Vital Principle, being the principal Actor in all the Scenes of Human Life; is first and principally to be sought and traced; since the Dependants from thence are so many and great in Human Nature; both in the State of Health, as also in Sickness; in regular Government, and also in preternatural Motions.  
This is the chief and main Pillar that supports Humanity.  
From whose Stability and Instability; Firmness and Infirmity; Integrity, and warping from Rectitude, mostly depends the various Vicissitudes and Alterations in Vital Government; whose Vigour and Durability, maintains the strength and duration of Man's Body in the whole Course of Life.  
This is the Restoring and Healing Principle of Bodily decays and corrupt wasting: And this is the Principle to be restored and roborated, in weakness and a declining State.  
This is the maintaining Principle of Health; and this is the sensible suffering Principle in Sickness, and a dying state; from hence the sighs, the groans, and pangs: upon Vitality, hangs Mortality; the Principle of Life, the Object and Aim of Death.  
This is the Vital Principle that receives Assistance, Refreshment and Roboration (primariò) from Food and Physic; from glad Tidings, and good Company; from wholesome Air, and pleasant Prospects; from Exercise and Rest; Sleep and Waking: And from the the same Principle (Secundariò & participatiuè) Bodily Refection, Convalescence, and Thriving is communicated.  
Herein lies the Knowledge of Human Nature; this Governing Principle disposing, moving and enabling all Bodily Members, to perform in all the Actions appertaining to Human Life: whatever is acted or done in the Body, or by the Body outward; is performed (efficienter) by the Virtue and Power of this Vital Principle: It is then very rational to accuse, and charge this Sovereign Agent with deficiency, irregularity and inability sometimes; being liable to alterations and decay, from lapsed, mortal Nature. But the common Doctrine and generally received Learning, runs upon another Bias; and ascribes all the Defects and Diseases of Human Nature to the passive governed Principle; and makes all the Morbous Alterations and Decays, to arise from Humoral and Organic Impediments: which Doctrine must needs be unsound; if our preceding Discourse be true; and profound Helmont, much out of the way, where he asserts; in puncto vita subjectum inhaesionis morborum.  
From the preceding Doctrine there ariseth these following Aphorisms. Theorical and Practical, as the result of this Work.  
That the vital Principle is the Spring from whence flows all the various Actions of Man's Life, both internal and external; which Fountain contains the knowledge of Humane Nature.  
It much behoves every Physician, to have a true perception of this ruling comprehensive Principle: To know its Rise, Race, and Period: The Architectonick power, and Monarchical Domination in the Microcosm.  
To distinguish the regular, placid and serene state of this governing Principle; from the enormous, irregular, and preternatural motions.  
To discern the vigorous assentions, and drooping declensions of this vital power, in the course of Humane Life.  
To understand the Central Residence, and Royal Seat of Dispencing Government.  
To know the irradiatating vital Influence; and Ecliptic Interpositions.  
To discern the Signals of Individual Stability, Instability, and Durability of this Regal Power; by vital Actions, and distinguishing corporal Fabric.  
All Diseases tend to the Alteration and Subversion of Vital Government: And all the designs of Curing, are rightly directed and guided by the method and course of this Government: For reducing the Ruling Power, when Enormous; in assisting when defective or disabled; also where, and how impedited by disorder of the subjected Members.  
Diseases take their Rise more often from a defection and instability of the Vital Governing Principle; than from the decays of the Body, by Age or Accidents.  
Organic and Humoral Impediments, provoke the Vital Principle to Passion and Enormity; thereby raising the Storms and Tempests of acute and sharp Diseases, disordering the whole oeconomy.  
All scorching Inflammations, and preternatural febrile Heats; arise from the fiery Passions, and aestuating Perturbation of the Vital Principle.  
All stony Concretions in Human Bodies, proceed from a depraved petrefying disposition of the Vital Transmuting Power, not from any Humoral Elementary Matter.  
Impressions of Cold are first made upon the Life; afterwards producing Bodily Effects: Hoarfness, Phlegm, Coughing, Rheums, stiffness of Limbs, etc. these are signals of the Life assaulted and male-affected.  
Pains in any part of the Body, Heart Sickness, Fainting, Nauseating and Loathing of Food; are the sufferings and complaints of the Vital Principle oppressed and grieved.  
All Contusions and Wounds made in the Body, are assaults and break in upon the Life: which the Vital Principle (efficienter) must repair and restore; by the help and assistance of Art, if remediable.  
Corporal Excrescences, Wens, Warts, Pustuls, Tumours, etc. are the effects of depraved Transmutations of Alimentary succus in one, or more of the digestive Offices; the Vital Principle unstable and swerving from rectitude; or unable to withstand and overcome the Injuries offered, by an evil Dietetick Regimen; and labouring under such ill circumstances of some of the six Non-naturals; so termed by Physicians.  
All Corporal Decays and Weakness, arising by Age or common due wearing and usage; are the deficiency and gradual declensions of the Vital Principle, abating and withering in Vigour and Vitality; tending to, and portending the period of Vital Government.  
FINIS.   

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