ANTHROPOLOGIE ABSTRACTED: OR THE Idea of Humane Nature Reflected in brief Philosophical, and anatomical COLLECTIONS.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Isaac-Casaubon. in Elogio suo Audr. Laurentij Anatom. 
LONDON, Printed for Henry Herringman, at the Anchor in the lower walk in the New Exchange. 1655.   

THE STATIONER TO THE READER, etc.  
WOuld Custom have dispensed, I well might have presented this discourse to the World, without the Formality of an Epistle: it being in itself so rich and absolute, as to deserve a candid and grateful acceptance at the hands of all judicious persons. But, since use hath made it a Law, that the Readers Appetite must be excited by some Prologue, containing either some Commendations of the Author, or a Summary account of the Arguments treated of by him: it concerns me to advertise you, (though briefly and plainly) of some things, the Knowledge whereof cannot but, in some measure, conduce both to your more easy Understanding of the Design of this Orphan piece; and the Justification of my Care and Cost, bestowed upon the publishing of it.  
As for the Author, therefore, be pleased to know, that He was a Person so Eminent both for Wit and Learning, that the University wherein He was educated, and at length deservedly honoured with the Degree of Doctor in Physic, esteemed him as one of the most hopeful of his Profession, and one of the choicest Plants in all her Seminary; and when the hasty hand of Fate had crop: him in the Budd, lamented his immature Death, with General sorrow, so that his Funeral Orator (as I have been lately told) was allowed to have spoken the genuine sense of his Auditory, when he said: Our loss is greater than to be felt at once, 'tis Time, and the want of such another to succeed into his room, that only can teach us the just proportion of our misery, and his Worth.  
As for the Book itself; though both the Subject Matter, and Language are far above the sphere of my mean judgement: yet I may adventure (and safely too, I presume) to tell you from some others, even of the highest Form of Scholars, that it contains the Rudiments of that most excellent Knowledge, the Knowledge of ourselves; and those too not only disposed into the most advantageous Method, as well for information, as Memory, but also clad in such proper and select Phrases, as soften the hardness of the Notions, and in every period, refresh the Attention with variety of elegant Expressions. So that it is a question (and long may continue so) whether Philosophy, or Rhetoric can claim the greatest share in this Treatise.  
Whether the Author ever intended to Communicate it to the Public, I could by no means learn: but the Exactness of the work may, in some sort, warrant my Conjecture, that he wrote it not only for his own use: it being not usual, for Learned men to bestow so much sweat and oil upon polishing and adorning their private Collections and Memorials, as was necessary to make this so accurate. However, my good Fortune hath, after more than a dozen years since the Author's decease, brought it into my hands; and I doubt not but the benefit you shall receive by the perusing thereof, will fully convince you, that the Consideration of somewhat beside my own Gain, prevailed upon me to put the same into yours. In the confidence whereof, it becomes me to refer you to the Book itself.  
H. Herringman.   

OF THE NATURE OF THE HUMAN SOUL.  

CHAP. I.  
ANTHROPOLOGIE, or the History of Human Nature, is, in the Vulgar (yet just) impression, distinguished into two Volumes; The first entitled Psychologie, the nature of the Rational Soul discoursed: the other Anatomy, the Fabric or structure of the body of man revealed in dissection. This we shall visit only in transcursu, and draw a transitory Landschip of so much only, as may present the method of the Souls Oeconomy, and her manner of dispensing orders to each distinct organ of the body: of the former, we shall in a distracted rehearsal, deliver our Collections.  
The Soul (called Anima, by all the Friends of wisdom) is considered in a double sense (1.) as Principium & altera pars compositi, seu ut Forma corporis, the principal half of the composition, or the Form of the body. (2.) as Efficiens operationum, the Efficient of all actions. Of the acception of the Soul in each of these respects, briefly; and first of the reasonable Soul as it is related to the body.  
There is no one of the Philosophers, whose judgement is in health, denies the reasonable Soul to be the Essential Form of Man. But, since there is a double Form (1.) one called Forma informans, which being the beginning, and nobler part of the compound, constitutes its specifich Essence, and differenceth it from all other bodies. (2.) another, named Assistens, which doth not give to the thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be a specific Essence; but to a thing already rich and perfect in its own nature, is superadded as Accessary or Adjutant, to the performance of some nobler actions then of its self it could enterprise: in this sense, is the Pilot said to be the Essence or soul of the ship, although he contribute not to the ship its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, its being, but as an Accessary or Auxiliary joined with the ship, is the Author or cause of its course and navigation, which the ship of its own single power cannot perform: here it will be seasonable to inquire, 
An Anima hominis sit ejus forma informans? an tantum assistens?  An Anima rationalis sit forma hominis informans, alteraque ejus pars? an verò tantum assistens, quae homini jam perfecto & formam specificam habenti adjungatur, & nobilioris in eo operationis alicujus, puta intelligentiae, causa sit? Whether the Rational Soul be the Form informing & one chief part of man; or only assistant, which to a man already complete in his own distinct essence, is adjoined, and is the cause of some nobler operation (viz.) intelligence in him?  
The Arabian Averrhoes would betray our reason to an absurdity, by his assertion, Formam hominis esse cogitativam, etc. that the Essence of man is cogitative (a narrow term, he is pleased to assign it) and absolutely distinct from the imagination, and that by this, man did make a distinct species: but the Rational Soul is only the Assistant form. To this error our faith stands no way affected. We shall declare for those that advise us; that the rational Soul is the true Essence of man, and the one and nobler morty of him.  
For, 
Argument 1.  if the Reasonable Soul were not the Forma informans of man, he could own the attribute of rational, with no less absurdity, than a ship can be allowed to be intelligent, only because it carries a Pilot that is so.  
Again,  
That, 
Argument 2.  whereby any thing does operate, is the Form or Essence of that thing, to which we ascribe the operation, for nothing operates but by its Form; But to man, (Quatenùs man) we attribute reason or intellection; Ergo, the rational Soul is the Essential Form of the body of man.  
It satisfies not, to conversion, that the Heretics to this truth urge, that the understanding Faculty is accumulated to man per Phantasmata; for these Phantasms have no nearer a relation to the intellect, than colours to the sight: and as colours, nor the subject on which they depend, can be capable of sight; so can neither the Phantasms, nor their subject understand, but are indeed understood: Wherefore we may conclude thus.  
That, 
Argument 3.  whereby one thing is in specie distinguished from another, is its Essence; but man, by the rational Soul, is distinguished from all other living Creatures. Ergo, The rational Soul is the Essence of Man.  
To this one foot of Reason, we could add the other of Authority, to make this opinion current: but expansion, in contraction is a Paradoxology.  
The explication of this, 
An Anima rationalis in omnibus hominibus sit una? an verò in singulis peculiaris?  ushers our reason to the solution of a second question, viz. An Anima rationalis in omnibus hominibus sit una numero; an verò in singulis peculiaris? whether there be but one numerical Soul in all mankind; or whether a distinct one in every individual?  
They that determine the reasonable Soul to be but Forma assistens, dream that it is not multiplied according to the number of men, but that there is but one single Soul in all the Species, which is the cause of intelligence in men. This is, è diametro, in opposition to truth, many ways. For, every Forma informans, (such as we have already acknowledged the rational Soul to be) is multiplied, as the individuals are multiplied. (2.) If we allow but one Soul to all men, it will be consequent that all men are but one man, for they would have but one and the same numerical Form. (3.) The Operations, and intellections or second acts are multiplied according to the number of individuals, for our intelligence is distinct from the intelligence of another. Ergo, the Soul, which is the first act, is multiplied: For the diversity of operations depends on the diversity of Forms: (4.) In one and the same intellect, would be at the same instant, contrary opinions; for one man harbours one opinion, a second another, a third a quite contrary to both. But we should supererogate to light a candle to the Sun.  
From this position, that the Rational Soul is the true form of man, a second Quere receives a hint to insinuate itself, viz. An eadem sit immortalis? 
An Anima sit immortalis?  seu, an possit sine sui interitu à corpore separari? Whether this Soul be immortal, or whether it can be divorced from the body, without the destruction of its Essence? For us Christians, it is the easy business of our Faith, grounded on the Magna Charta of our Religion, to attest that the Soul is immortal, and that the excellency of it, is filled among those grand maxims, on which, as hinges, Christianity is moved. But whether it be not an object too subtle and sublime, for reason, though clarified by the bright perspective of Philosophy, to discern, is an argument yet full of perplexity and trouble.  
First, let us with J.C. Scaliger, 
Scaliger Exercit. 61. sect. 5. & Excercit. 307. sect. 20. Solus Deus verè immortalis & incorruptibilis, quia solus ex se suum esse habet, atque à nullo dependit; Dei verò respectu oinnia creata mortalia & corruptibilia sunt, quae à Creatoris nutu deponi possunt ab ea essentia, in qua constituta sunt. Non corrumpuntur tamen quaedam ut Angeli, & Anima rationalis, quia Creator non vult ea Corrumpi, & nihil contrarii ipsis, à quo corrumpuntur, condidit, nec eas ita materiae immersit, ut extra eam nec subsistere, nec operari possint.  grant that God alone is truly immortal and incorruptible; and infer, that there is one immortal, which is superior to to decay, or ruin, and being absolutely simple in its own nature, receives being from its self, and depends not on any second: and such is God only, and in respect of him all things may be said subject to change by Corruption. For although Angels and the rational Soul, which are in a third sense, allowed immortal, because they are never actually corrupted, consist of no contraries, and are absolutely single in their Essences à subjecto: yet because they are not absolute, à Causa, have not their Esse from themselves, but derive it from another, by which they may be returned to Nonentities again. For every dependant is liable, at the arbitrary resolve of that, on which it doth depend, to be changed; and may at the pleasure of its principle, be deposed from that Essence, in which it was, by it, created.  
But the reason why some created natures are not corrupted, is the will and decree of the Creator; who constituted them single and simple without the mixture of a contrary, (from which they might derive corruptibility) nor so obliged them to matter, as that they cannot subsist, or operate without it. And that amongst natures of this order, the rational soul of man is to be listed; and that it may be severed from the body, without the ruin of its essence, is the task of the wiser and modern Philosopher to prove. vid. Marsil. Ficin. de immortalit. Animae. Lib. 5. Tolet. de Anim. Lib. 3. cap. 5. Quaest 16. Fran. Picol. Lib. 3. de Hum. meant. Colleg. Conimbr. in Tract. de Anim. Separate. disput. 1. art. 3. etc. The state of all which business is briefly thus.  
Every thing is known by its effects, and every form reveals itself by its operations; wherefore since the actions of man are so Noble and Divine, that they cannot be attributed to a mortal substance, deeply plunged in matter; it may without obscurity be collected, that the rational soul, from which these transcendent and divine actions flow, is immortal and separable from matter.  
For the intellect does abstract and divest things of that matter, judgeth of them without the conditions of matter, quantity, or figure, contemplates them as unbodied and enlarged from the grosser bondage of their materials; is not (as the frailer sense) offended, either with the multitude, or vehemence of objects, but can comprehend things infinite in number, yet still reserves room for more, & can multiply their number to a higher finity, reflects on its self, and is familiar with, not only others, but it's own nature, and understands that it doth understand its own intelligence; can decree, and repeal, and resolve, and labour with an insatiable desire of knowledge, Eternity, Beatitude, (which since it is uncapable of satisfaction in this life, we have reason to believe, that there is reserved for it a future estate, in which this appetite shall be sated) and can perform its actions without the instruments or organs of the body.  
This of the Soul in her relation to the body.  
The disquisition of its nature, as it is principium operationum, 
Anima immista 1. ab. objecto.  the efficient of all actions succeeds. To the description of it in this sense, the words of Aristotle, Lib. 3. de anima. Anima rationalis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immista, approach very near. But the soul must be granted simple, pure, immaterial, and unmixed, in a double respect. (1.) ab objectis, that its essence might not participate with the essence of objects, but be endued only withpower to receive them. For, since the business of the soul is the comprehension, and knowledge of objects; and this can beperformed only by reception; it is a necessary illation, that its essence must be simple, pure, and unmixed with the essence of objects. For, nothing, without an affront to reason, can be said to receive that, which is its own already by essence: & intus existens prohibet alienum. And this immistion is common to the rational soul with the senses also: For, they in like manner contain not their objects in themselves, but have only a Capacity of receiving them in: but here's the difference, the senses are free and unmixed, only secundum quid, and from one single species of Ens (for example, the Sight is free only from Colours) for their business is not about a plurality of Entities; but the rational soul is absolutely free from essence of all other things, as, being by the institution of God, directed to the reception and admission of all created Natures.  
Again, 
2. Immista ab Organo.  the fational soul is by a peculiar manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, immista ab organo, nec cum eqpermista. Free, and inorganical, when it operats in acts intelligential, or voluntary, and performs its actions without the body's assistance. For since to the performing those actions which are done in and by the body, there is a peculiar, harmonious temper of qualities, (for every particular reception expects a distinct, exact preparation, and disposition) and by consequence, an equally tempered Organ of the same constitution, required; and since each distinct part of the human body, hath a proper and distinct temper: but the rational soul is neither (as it is in itself) obliged to any certain definite constitution, or composition of first qualities; nor affected by them: nor can there in the body be found any adequate and proper Organ for it: we must confess, that the soul in the dispatch of her business hath no dependence on the body, but is immaterial, and inorganical.  
From this third immission of the soul, we have a clear prospect towards her operations. For since she in Agendo is not obliged to the body, and that the actions of the body communicate nothing with the actions of the mind: it results a familiar truth, that the understanding and will, are powers inorganical, and do Agere of themselves; so that to understand and to will, are the proper actions of the mind; nor doth the mind understand by the body, or any instrument of it, as by a Medium necessary.  
Indeed she is beholding to the Imagination, for while she remains immured in this dark Monastery, the body, she never understands without the assistance of the Fantasy. (Aristot. Lib. 3. de Anima. cap. 7.) yet not as Organon, but as Objectum. For it is necessary that intelligibles be conveyed to the reason by the sense. Wherefore, if any shall positively assert, that the actions of the mind are Organical; and that the Rational Soul doth make use of the subservient ministry of the Brain and Animal spirit, and senses, as her Corporeal instruments: We dare admit it, only in the subsequent sense. That the Soul, while she sojourns in the result of dust and ashes, doth not understand, without the operations of the Organs of the body preceding her own operations: or that in her second and subordinate actions she becomes instrumental, 
Hinc sagacissimus Romani Imperij reip. stoicae, & sui ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mare. Ant. lib. 10. cap. 1. Exclamat, Ah! quando veniet illud tempus ô anima, cum bena, simplex, unica, & nuda, corpore denique tibi circumjecto, magis conspicua eris, cum gustabis perfecti amoris affectum: plend eris, nullius indigens, nibil defiderans, neque animati, neque inanimati ad fruitiones veluptatum, etc. l. 1. n. 10. Ex version Merie. Casaubon.  and uses the assistance of the Brain and Animal Spirits: but not in the least measure, when she operates pierce, and is undisturbedly employed about her pure intelligence, and pure will: for then her sublimer conceptions and intellection tower in an immaterial Sphere, superior to that wherein the duller mediation of Organs confines her, and is herself the subject of her own speculation, and intelligence and will. Which last act is by a new, yet convenient notion, called Volition Scaliger. Exercit. 307. sect. 3. & 9  
And although the understanding Faculty doth suffer depravation in diseases of the brain: yet that depends on no other reason, then that the subordinate, and subministring Faculties, which are Organical and interessed in the Constitution of the brain, are injured.  
Moreover, though the Human Soul be plentifully furnished with all the Attributes of the Vegetative and sensible Soul: yet she is enriched with two other diviner Faculties, (whereby she transcends in excellence all other vegetable and sensitive creatures) 
1. Intellectus.  the Intellect, whereby we conceive and know; (2.) the will, 
2. Voluntas.  which inclines us to those things, which in the judgement of our reason are good. The sense of this dictated to Hermes Trismegistus, this sentence; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Homo brutis & mundo praestat ratione & ment.  
The difference of these two facultiesis manifest, for it is one thing to know, and another to desire the things known. Further, these two operate diversely; the former, Patiendo, and by admission of the species, so that they may be intromitted to the mind; the latter Agendo, and by prosecution, so that the mind may be by extramission, advanced towards the object. Again, the diverfity of their objects discerns the power of knowing, from the power of Volition: for, we know things quatenus entia, but we desire them quatenus bona.  
This, by strong inference makes good, that the intellect is not ranked with, yet hath a power spiritually to admit and comprehend all other actual Entities.  
Aristotle, possessed with an apprehension, that in the mind of man, beside that which hath a power to be made, all things, viz. by intelligence, and supplies the place of matter, there is also something else discharging the office of Form, which hath power to make all things, viz. actually intelligible: differenceth the intellect into (1) Active, and (2) Passive.  
But to determine what this Intellectus Agens is, hath afflicted the brains of firmer heads than ours. Some (& those of the upper house of Philosophers) have voted it to be the Supreme wisdom, or some Daemon, or Superior intelligence auxiliant to man. But these dreamers rove as wide off the sense of Aristotle, as of Truth. For his theme in Lib. de Anima is Intellectus Humanus: and in Lib. 3. de An. c. 5. he expressly calls the Active Intelligence, a certain difference in the Soul. (2.) Again, this intellection, which streams from the Active intellect, is settled within the region of ourselves, and under our own command, and is not transmitted immediately from God, or any other auxiliary intelligence (3.). Lastly, since God in the fabric of our intellect, hath enriched it with a wealthy measure of illumination; we shall blaspheme the bounty and wisdom of our Creation, to compel him to be immediately supervisor and assistant to it in all actions. But the Active intellect is in the sense of Aristotle, 
Intellectus Agens.  that difference of our informator, our Soul, which advanceth things intelligible in potestate to the perfection of intelligibles in Actu. For as an effect Natural owes its production to an Agent of the same genus; and to Effects Artificial is required a distinct Art: so to the work of the mind, which is the act of intelligence is required an Agent, not Heterogeneous, several and distinct from, but what is a part or certain difference of the Soul.  
And although this Intellectus Agens be, by the severity of some judgements, proclaimed an exile from the borders of Philosophy: yet that it will become the justice of our reason to welcome it, is demonstrable from this truth. Whatsoever action is done, is performed in aliquo, et abl aliquo, sedalio, in, and by some second that is different: Now universals be made, the intellect being Passive: Ergo, there must be some other active power to make universals. For since every patiented requires a determinate Agent, and nothing in nature can deduce itself, è potestate in actum: and since our understanding is constituted only in the power, or capacity to admit objects actually intelligible, and that by reception: it follows, that if we allow a Passive, we cannot deny an Active intellect; and if we remove one, we lose both. Wherefore an intellectus agens is necessary for this reason, that it may make all things actually intelligible, and translate the object de ordine in ordinem, from the capacity to the act. For since every object or phantasm is material, and so under the opposite condition of the power intelligent, which is abstracted, and immaterial, it cannot be comprehended by the intellect, until it become abstracted, immaterial, and proportionate to the intellect; and this can never be done, but by a power abstracted, and an essence intelligent.  
From this we may derive information, that the Office of the understanding is Agere (i.e.) to advance from the Capacity to the act; and of objects intelligible in Potentia, to make them intelligible in actu.  
This office of the understanding the Philosopher explains by that analogy or similitude, which it holds with Art, Nature, Habit, and Light. For it is as it were the eye of the mind, and is as nearly related to objects, as Light to Colours. It surveys and illustrats the phantasms or objects, naked and devested of those material conditions, which like clouds, benight their intelligibility, that they may be reinvested with the brighter nature of intelligibles; and thus like prepared Brides be presented to the embraces of the Passive intellect: just as colours transmit their image to the sight by the qualification and assistance of light.  
But this illustration, illumination, or qualification of the Phantasms, is not done Formaliter, so that they retain the impression of any quality, nor objectiuè only, but effectiué; because the active intellect as an external light, doth by the association of its own lustre, sublime the objects to the production of the image intelligible: Neither is the in ellectus agens required only pro subjecto, for a subject, but hath an other part to act, viz. in the Passive intellect, to produce the act of intelligence, by representing to it, the object in its intelligible species: and this it performs, when associated with the illumined object, it produceth the image of the intelligible to the passive intellect. Hence may we collect, (1.) on what, (2.) in what manner the Active intellect does operate; for it is required to the performance of both actions, as well that it operats on the objects, as on the Passive intellect; but on each in a distince and several manner: for it is joined to the phantasms before the act of intelligence; and indeed, while they are yet remaining in the imagination, where illuminating them, it becomes their Form, whereby they are constituted the Objectum motivum of the Passive intellect: after joined in commission with these objects thus illuminated, it operats on the passive intellect, by producing in it the species intelligible; and by sequel, the intellection or act of understanding.  
But this intellectus agens doth not understand, quà Agens, since it receives not the images or notions intelligible, although it produce them; neither is fited in the capacity of intelligence, but is the intellection in the Passive intellect, as in its subject, wherefore this is called intellectus Formaliter; the other only effectiuè, because it effects the intelligence.  
The intellectus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passive, is, 
jutellectus patibilis.  as it were the matter, or subject, on which the images intelligible are impressed. Hence it derives the denomination of Patient and Patible, for it is passive in the admission of the species, by the intervention, or mediation of the Phantasms. This is also called intellectus possibilis, et mens pote state; because it is endued with a capacity to be all things by intelligence. But to reveal the dark and mysterious sense of these words, the understanding passive hath a capacity to be made all things by intelligence, we must be illuminated by a beam of that refnlgent Constellation in the Firmament of Learning. Jul. Caes. Scaliger Exercit. 307. Sect. 6. Principio (inquit) nego tibi illud â Philosopho dictum esse; intellectum nostrum esse omnia essentialiter, aut formaliter: Sed est omnia subjectiuè, sicut Materia prima: quae non fit Equi essentia suh equi forma, sed remanet id, quod erat substantia quaedam: ex qua & forma, fit hoc aliquid. Alia tamenratio est in intellectus informatione. Ipse enìm non est potentia pura, ut materia prima, quae reducatur ad hoc, ut actu sit hee aliquid per formam. Sed ipse forma nostra est substantialis, separabilis, incorruptibilis, aeternus, ex quo tanquam ex subjecto essentialiter perfecto, & specie, quam recipit fit intellectus informatus: non alias a seipso: nisi sicut Caesar edoctus, fit alius à seipso: propter receptas species accide ntales. Nonigitur fit intellectus simpliciter, nec fit ipsa species, sed sub specie.  
The reflex of all which is, that the intellect Passive, is not capable of being all things Essentially, but Subjectively.  
As in this, which concerns the first difference of the understanding, we have exercised the patience: so we shall the mercy of Candour, and presume forgiveness if we add: that the intellect Active and Passive are hot Essentially and Really, but only in the reason distinct. For, two internal Forms cannot be united by new accidents: and both to effect, and receive an Action immanent (such as is the intellection) is required a principle single in Essence. Wherefore our sense is, that the Essence of the Active and Passive intellect, is one & the same: and that quoad Esse, there is but one intellect; which, in that it makes things intelligible, illustrates the Phantasms, and intrust's them to the custody of the Passive, is called the Agent: but in that it is the Subject Recipient of abstracted and immaterial objects, it deservedly owns the name of Passive.  
In this seamlesse Vesture, the Understanding, the factious speculation of Aristotle, 
2. Inellectus in  would espy a second rend; and untwist it into an intellect (1. in Habit, and (2.) in Act: 
1. Habitu. 2. Actu.  but Truth dictares, that these are only the degrees of one, and the same intellect: and are not by any Law, but that arbitrary power of discourse, warranted for differences.  
For, that is the intellect in Habit, which hath the object treasured up in the wealthy Magazine of the Fancy; and by one degree of perfection transcends the intellect in possibility. For this is in the capacity to the first Act; but that for the second, or, is prepared to admit the action of the Agent.  
Concerning this Zabarell hath other thoughts; and believes, that the mind of man is at first rude, fallow and unapt to the knowledge & comprehension of intelligibles: but after, by the acts of intelligence multiplied, it acquires so large an hability and aptitude to comprehension: that it can, without labour and difficulty, at its own pleasure, address itself to the imagination, and immediately understand: and that the intellect enriched with this fair Hability, is called the Intellect in Habit: but when the Passive intellect doth actually operate (i. e.) actually discern the object presented, it is called the Intellect in Act.  
The last distinction of the intellect is into (1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
3. Intellectus. 1. Speculations. 2. Practicus.  Speculativum, & (2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Practicum. Which terms do not constitute a duality of powers intellectual, nor insinuate, either the differences or degrees of the same intellect: but implicitly express both Faculties of the rational Soul: by the Epithet Speculativum; the Understanding properly so called; by practicum the Will. For when the intellect, in regard of its apprehension of a thing; and again, according to the affirmation or negation of the true or false, cannot be expressed by any more convenient name then Speculative: it follows, that this difference arose in respect of the third attribute of the intellect practical, (viz.) the prosecution and aversion or flight, which are acts of the Will.  
The Operation of the intellect (to which all the offices of these degrees are destined) is Intellection. 
Intellectus operatio.  Which is not the same with the imamages intelligible, but really differs from them; and is more truly defined (1.) by the reception and apprehension, 
1. Simplex. 2. Composita.  (2.) by the judgement of the species intelligible. For the intellect exerciseth a double operation on the object; the first a simple or bare apprehension or Knowledge: the second (called Composition and Division) a compound apprehension or judgement, which consists in the assent or descent. Henceis the intellect said to be double also (1.) simple, when it knows an object simple and incomplex. (2.) Compound, when it judgeth a proposition true, or false.  
The objectof intellection, 
Ojectum intellectionis Ens.  which both moves, and determines the understanding, is Ens, accepted universally, and as it comprehends both material and immaterial natures; yet allayed with some necessary qualifications and conditions: and first Universality; 
1. Vniversate.  for that Ens may be received and discerned by the intellect, 
2. Intelligibile.  it must be abstracted and separate from singulars: (2.) intelligibility, or sublimation from the feculent condition of matter: (3.) verity. 
3. Verum.  This object, thus, by the Active intellect adaequated, conditionated, and proportioned to the mind, is called spicies intelligibilis, the image intelligible: as that which the courser sense receives, is called species sensibilis, the image sensible.  
These intelligible Species are the Phantasms illumined, 
Phantasmata illuminata, quid.  irradiated, illustrated (i.e.) extracted from the dregs or conditions of matter, and by the Active impressed on the passive intellect; and by the rule of Consequence, are Accidents spiritual and indivisible. For not the substance, but the accidents, find admission to the sense. Scalig. Exercit. 303. Sect. 7. Wherefore only accidents constitute the Species in the Understanding. Among these are Locus, Tempus, & unitas finita quantitatis; which being removed by the discretive power of the intellect, there will reside the substantial universal Species: as when you see any disguised or armed, first you discern the arms; when they are sublated, the man himself.  
To relieve our assertion (that the things which are to become objects to the intellect, must be stripped, 
Mens humana singularia cognoscit.  and disrobed of matter and Conditions singular) from the ambush of a Contradiction; it will be opportune to resolve; after what manner the understanding can know singulars; or whether it be capable only of universals? Our determination is, that the mind of man doth also comprehend singulars. For since all the subordinate cognoscent Faculties are so, by mutual concatenation united, and as it were identified, that the end of one action is the beginning to another; and whatever is discerned by an inferior, is also familiar to a superior Faculty: but the sense and imagination comprehend singulars: wherefore, by necessary inference, the mind knows singulars also. And from this knowledge, is man enabled to compare and balance an Universal with a singular; and the mind forms singular propositions, that from them, it may collect universals: and so often corrects the senses judgement of singulars, as they, by reason of their disaffection or depraved disposition to the objects, are guilty of delusion & aberration. But this cognition of fingulars is wrought by Accidents; for from proper singular accidents, we extract the notion proper to singulars; as in like manner, from the notions proper to the species, we pick out the Phantasm proper to the species.  
Intellection, 
Intellectio.  or the Act of understanding is vulgarly disunioned into (1.) Rectam, 
1. Recta. 2. Reflexa.  direct or simple. (2.) Reflexam, reflex, or ingeminated. Our intellection is direct, when at the first limple apprehension, the Species arrests and wholly possesses the intellect, so that it desists from any further prosecution, or disquisition: as when it is barely employed in the first conception of a man, Ox, or Horse, etc. Reflex. doubled, or reciprocated, when the mind reflects on the knowledge of its self, and doth understand its own intellection, and discerns itself to be an intellect; that is an Essence pure and immaterial, a bright nature, irradiated by the reflexive glory of the Eternal Wisdom.  
Here our Aversion to obscurity may excuse a short digression, 
Abstractio quid?  if we insert, that, by Abstraction we intent, a separation of singling (in the understanding) out of one thiug from all others. For in abstraction, not all things inherent in the subject are known, but only that which is abstracted. V G. to abstract Animal ab Equo, the living Creature from the Horse; is to consider only the Animality, the Equiety being altogether incousidered and superseded.  
Lastly, Voluntas the will, 
Voluntas.  is the other power of the rational Soul, whereby we prosecute or abhor, embrace, or reject the objects known by the Undersanding: Or, is the intellect expansed & diffused, to admit, or execute what it understands. This also by some, is termed Appetitus Rationalis, the reasonable appetite. For as the sensitive appetite follows the Knowledge of the Sense. So doth a proper and peculiar desire of fruition attend the knowledge of the mind; which, for distinction from the former, becomes the appellation of the Will: and that the rational doth absolutely differ from the sensitive appetite, is familiar from this, 
Videatur Aurelij Prude ntij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu de Compug●●n tia Animae, liber.  that they have too frequent Conflicts and Contentions betwixt them. This Antipathy or Duello betwixt these two indigenae, the ingenuous frailty of Saint Paul discovered to be radicated, beyond all possibility of reconcilement, until our Exaltation from the residence of sensuality; therefore with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ejaculates his Vote for Emancipation from the tyranny of Flesh. And were this Philosophy lectured to the Junior Pharisees of our Age, (though, would Charity dispense, we may fear their incapacity of Fixation, but by ignition, or reduction, but by distillation per descensum) it would deride their ambition of singular and divine purity; and humble them to confession of their large sympathicall distemper from the Common wounds of Humanity. But we ask pardon for our Parenthesis.  
The object, 
Ejus Objectum. Bonum & malum.  which provokes the will, is Bonum & Malum, Good and Evil; so conceived by the understanding and tendered to the will: hence it prosecutes good and abhors evil. The Actions of the will are (1.) Volition, (2.) Nolition; and these are double, (1.) Elicitae chosen or elected, which the will, by itself, and not by the inservient Faculties, doth select and execute: (2.) imperatae injunctive which the Will commands to be done by the subordinate powers.  
These subservient Faculties, which by the Law of Fate, are subjects to the Sceptre of the Will, are (1.) the Locomotive, (2.) the Sensitive Appetite. For our motion and quiescence succeed each other at the pleasure and command of the Will: But that dominon, which the Will, before our Grandfather's apostasy from the rule of reason, extended over the sensual Appetite, is contracted and diminished by the usurped encroachment of Sensuality: and that harmonious concord, which at the primitive constitution, was maintained betwixt both faculties, so confusedly infringed; that the revolted sensitive Appetite, renounces all conformity to the sober adviso'es of the rational Will: and may, with an easy Metaphor, assimilate Ovid's, Fertur equis Auriga, nec audit Currus habenas: or that diviner distich of Hermanus. Hugo Lib. 2. de piis Votis.  

Frena nihil patitur minùs, atque libido vovendi,  
Nec se lege sinunt libera vota premi.   

There's naught abhors Confinement like our lust,  
Nor are our Votes Conformed to what's just.   
But to a Lordship over the Vegetive Faculty, the Charter of the Will extends not: for that works positively, and absolutely natural, neither is our Nutrition, Accretion, or majoration, at the improvement or dispensation of the Will.   

CHAP. II. Of the Traduction of the Human Soul.  
THE second grand Remora's, which retard the Soul, in her voyage for the discovery of wisdom, and Charm her Compass to a variation from the pacific Sea of Truth, to the dangerous Torrent of Error; are (1.) servile Credulity (2.) Vainglorious Singularity. To the first, most have cowardly, or supinely, prostituted their habilities of disquisition; and have so firmly vowed implicit homage to the superstitious Sovereignty of Antiquity, that, if but a Tradition be contradicted, it proves Criminal, and Reason and Experience (the two best Counsellors) are deposed as innovators. The other inveigles her disciples into the opposite extreme: and would demolish the substantial buildings, on which the reverend hand of Authority hath recorded Truth, in deep ingravements: that on their ruins, the pageant superstructures of solitary dreams may find advancement. From this we may (we hope without Treason against the Majesty of justice) affirm our endeavours diverted from the former, we despair not to relieve our Reader, who no sooner, with but half an eye, glances on the inscription of this leaf; but presumes our discouse Erroneous, because inquisitive into the Ancient and popular assertion, that the Human Soul is created by insusion.  
If any shall here arrest us, for an encroachment on the sacred royalty of Theology; our plea is, that whatsoever of the Human Souls Original is within the borders of reason, lies in Common also to Philosophy: that our thoughts are so clear from design to propagate Heresy, or oppose our Conceptions to any Fundametnall of Faith: that we humbly tender them as Positions most probable and consentaneous to Verity; but not obtrude them as Magisteriall dictates.  
Our first Article is; that the Human soul is, 
1. Thesis'.  by the hereditary virtue of the divine benediction, Crescite & multiplicamini, propagated and traduced, by the see of Parents to their issue.  
Our first Argument hopes supportment from that Axiom, 
Argument 1. Simile, Simile generat.  Simile Simile generat, so appositely attested by Aristotle. Lib. de An. c. 4. T. 34: in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. rehearsed thus: This operation, of all other, is most natural to Animals, those, I mean, which are perfect, not defective or mutilated, and are not generated without seed; for every one to procreate his like, an Animal, an Animal, a Plant, a Plant: That by this way, as far as they are able, they may enterprise perpetuity. For when the wise Creator constituted every thing, in its kind, perfect, but man, as his masterpiece and abridgement (in whom the idaeas of all other created natures are collectively refulgent) most perfect and exact: he cannot justly own the attribute of perfection, but must be enroled amongst Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mutilates, if he be destitute of power to procreate another man, perfect and altogether such as himself. This hath prevailed upon most Naturalists & many Divines, to conclude; That man does absolutely procreate man and the whole man, which could not be, if the procreator did not communicate the Soul to his issue, for since man consists of a body and a Soul, if the Soul be not communicative from the Genitors, man cannot propagate man.  
This also is consentaneous, to the sense of sacred Scripture; For God (Gen. 1. verse 28.) distributed to man equally, with all other living creatures, his virtual benediction of crescite & multiplicamini: by the lineal inheritance of which, the whole man does propagate the whole man. And were it not a frustration of the Energy of the Almighty's blessing, if our opinions concede the Soul deduceable, from any Extrinsec cause.  
For whatsoever belongs to the essential integrity of human nature, 
Arg. 2.  doth man propagate by generation; but not only the body, but the Soul also is essential to human integrity. Ergo, the soul is also propagated by generation. Hence Damascen. Lib. de Orth. Fide, defines generation to be ex concursu maris et faeminae similis substantiae individui procreationem.  
Neither is the Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or transcendent excellence to be derived from her Creation: For not quicquid creatur est immortal; but rather every created nature, if we regard its principal, is per se mortal: and the reason why some natures are mortal, others immortal, is not deducible from the condition of their materials, but from the omnipotent, sic placuit, and voluntary decretal of the Creator; who created whatsoever, whensoever, and howsoever he pleased. And such is the human nature, as the eternal will of God resolved it, and firmly conserving the essence granted, is according to the institution of the same will propagated. 
Argu. 2●.   
Our other firmer Basis; on which our affirmation of the Souls extraduction relies, is the propagation and hereditary transmission of sin together with the Soul, from our fist Grandfather Adam, to all posterity, and is erected by an argument, betraying to impossibility or absurdity, thus.  
If the Soul be created by infusion, or infused by Creation; God either created the Soul evil and depraved, or infused a tincture of evil into it, after it was created: both which, while they allow God to be the immediate original of the Soul, infer a dangerous impiety, and conclude him the Author of sin. Or secondly, the Soul being by her creation, perfect, white, and immaculate, doth contract her inquination, corruption, and blemishes from the body. But according to the Canon Law of Metaphysics, no material can agere on an immaterial, by a natural act. True it is, by a general confession, that the customary inclinations of the mind, do more then frequently confess their subjection to the influence of the constitution of the body, but this is done actu morali, by inclination and disposition, not by impression of any real, Physical, miasme, or pollution: by the same way whereby the stars rule us, and God the stars.  
2ly. Our Saviour, Mat. 15. V 2. expressly declares, that from the Heart, as from a polluted fountain, do spring the streams that render man sullied and impure; and that which cometh out of the mouth defileth man, (i. e.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mind, and radical Concupiscence, are the common sources, from which all sin is derivative.  
Or thirdly, we must compulsively concede, that sin is transmitted or descended from Adam, to us, by way of imitation, not propagation or production: which error of Pelagius is hissed out of the Schools by the Arminians.  
But Peter du Moulin conceives to himself an easy protection from the danger of these rocks, by affirming that God created the Soul morally, good and perfect, but (by supervention of Adam's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precipitous fall) destitute of supernatural light; and therefore because the Soul is, by the natural swinge of Essential appetite, rapt on to good; but for want of the manuduction of divine light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is purblind, and insufficient to steer itself to the true supreme good, viz. God; it violently pursues the creatures, viz. Bonum jucundum et utile: and thus by aberration from, and dereliction of the principal and true good, doth become spiritually depraved and tainted.  
But this way of evasion is unsafe, upon a maturer sounding, and this resolve (without impeachment of the honour due to so much learning) too narrow a tablet to pourtraict the nature of Original sin on; as if it could be nothing but barely the privation of supernatural light, by the dictates whereof, it might direct to, and fix on the summary good, where the Soul is purely passive: When Gen. Chap. 8. Verse 22. it is entitled, Figmentum Cordis, the contriument or Poesy of the heart, evil, and totally corrupted from the Cradle; because, like a Potter, it moulds, fashions, and actuates lusts, and concupiscence; as if in our soul were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a conformative power, whereby our hearts can fashion and proportion evil. Truly the cause procatarctica, or provocative, is from without; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the native, and preconceptive, is in the very Soul.  
2ly. That universal determination of Divines, that the Soul in supernaturalibus est deprivata, in naturalibus depravata: Whence therefore is this Cymmerian dimness and obscurity of the understanding; even in the business of her own proper objects (viz) naturals and intelligibles, to which is no way required the assistance of divine light? when our ingenerated protogenitor Adam (before his transgression, contracted a black cloud over his reason, and obnubilated its primitive clarity) was exactly read and experienced in the natures of Animals, and hence accommodated appellaations to each distinct species.  
3ly. Why in the Sacrament of Baptism doth the element of water Symbolise washing, cleansing, and purging, unless in implicit relation to our uncleanness, and the Minera of our polluted Nature, the reaty, or guilt, though not the reality, whereof is absterged and expunged by Baptism? And were it not a Parergie, we could urge the same of Circumcision.  
4. Lastly, if we perpend the nature, and symptoms of the primitive crime of Adam, we shall discover a tract or view of it deeply impressed in all his succession; so that thence we may sympathetically confess it to be malum haereditarium, an evil radically and lineally descending to all posterity: a desire of knowledge, a palliation, and extenuation of the fact, a translation of the guilt on others, et quod nemini obtrudi potest; on God himself. All which are the Vestigia of the first sin, and evidently conclude in the phrase of the sacred Historiographer, Gen. Chap. 5. Ver. 3. that Adam begot sons in his likeness, after his own image: which image, all Divines conclude, to include Original sin, and the penalty of eternal death, which he propagated in his issue, in the room of that Majestic image of Divinity, received at his first inauguration to manhood.  
Our other position (in the opinion of which we are likely to end our days) is, 
Thesis' 2.  Animam humanam initio Conceptionis statim adesse: that the human Soul is present in the very first moment of conception, assoon as the prolific seminary Emissions of both sexes are mixed, by mutual incorporation, prepared to Fermentation, and conserved in the womb, when the operation conformative gins; and that there can be properly assigned no other cause efficient, which should enterprise the conformation, but the rational Soul.  
For wheresoever the proper operations of the human Soul are, there must her presence be acknowledged also; but in the first conception her operations are visible. Ergo, she must then, and there be present also.  
The operations of the Soul in the Conception, are (1.) the conformation of the membranous, scarves that invade and enshroud the Embyro (2.) The Embryo itself. (3.) the augmentation of it, for a Meridian truth it is, that no sooner are the parts of the Infant delineated, and their rudiments proportioned, but they progress to majoration, or augmentation; but in the augmentation, the Soul is communicated to the acceding parts; wherefore it is necessary that those parts which accresce, or are aditional, should partake Animation, in the very first augmentation. For how it grates the harmonious ears of reason, to allow the infant after birth, to be Majorated by the influence of another Soul, then that by which it was augmented in the womb.  
That the Conformation gins with the Conception, we are solemnly invited to concede, as well from the uncessant and early activity of Nature, (in which idleness can be imagined with no less absurdity than Emptiness) as by the autopticall observation of Abortive Embrio's. Hypocrates Lib. de Natura Pueri, describes the Geniture, which his Faemal Harper, by obeying his Pagan prescript, on the sixth day, after Conception, danced to abortion, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. rehearsed thus; as if one pill of the outward, she'll of an Egg raw, in which the humour contained in the inward membrane is tralucent: very like this was that liquor, moreover red and round: but there were visible white thin Fibres contained in the membrane itself, on the outward part discoloured with blood like those that are bloodshotten, in the middle of which was discerned some slender thing, which I conceived to be the navel, and that by it, the Embryo did first transpire, and from this proceeded the membrane that totally investted the Geniture. And lib. de Carnibus, he positively delivers, that the conceived, hath on the seventh day all parts requisite to integrity, and that an abortion of this septeary age, put in clear water to a subtle inspector, exhibits all the rudiments of the organical parts.  
Faelix Olater in quaest. medic. quaest. 1. Presents the septenary slips, which he hath frequently serveyed, thus. First, the Plastic, or conformative faculty obscurely ambuscadoed in the seed, issues forth & Marshals the nobler parts of the seed, which flowed from the three principal members of the Parents, into three bullous conglobations, or spherical apparitions, which are the rudiments of the Brain, Heart, and Liver; and rangeth the other adherent portions into Limbs, which attain perfection, (viz. of delineation) the first week so that the Embryo then elapsed, appeareth an Orbicular, concreted, informous mass, distinguished with these three globes.  
The more exquisite inspection of Sennertus (that great Secretary to Nature) advanced his Scrutiny to to a nearer familiarity with this retired abstrusity of Generation: for in an Embryo, not many days after Conception, effluxed, he delighted his eyes with the full vision of these three Orbs, four other portions assigned for the arms and legs, and two minute black spots, or atomical punctoes in the Surpeam Orb, which he (and on good reason) conceived to be the delineated rudiments of the eyes.  
This being thus, it results a serene and Calm Truth, that the Conformation or Organization of the infant gins in the very punctilio or first moment of Conception. And this whispered to Macrobius Lib. in somn: Scipion. Cap. 6. his assertion; that seed, which does not within seven hours after injection relapse, is to be accounted animated and enlivened. And of our faith was Lod. Mercatus Lib. de Morb. Mulier. Cap. 6. for he concludes thus; when the sperm of both sexes is admitted into the womb, by the vigorous and impregnating warmth of the same cherished, regulated, and not within seven hours effused, we are to believe that the woman hath perfectly conceived. For this reason Hippocr. lib. de Genitura instructs us, to compute the Conception, not from the seventh day; but from the intromission, and retention of the Geniture.  
Neither are we destitute of the Sovereign hands of reverend Divines to erect this our opinion. 
1. Tertul. Lib: de Anima.  For Tertullian conlcudes in ipso & ex ipso seri hominem; & vium esse a primordio semen & Gregory Nyssen: 
2. Gregor. Nyssen. Lib. de An. & resurrectione.  posteriorem esse originem Animarum, ipsaque recentiores esse Corporum constitutione, nemosanament praeditus in animum induxerit; cum manifestum sit, nihil ex inanimis vim in sese habeat movendi, itemque crescendi, etc.  
That there can be no other Efficient Cause properly assigned, which should attempt and finish the Conformative Work, but the Rational Soul is clear from this; that the Adversaries to this assertion break that statute, Entia non sunt temerè, & citra necessitatem multiplicanda, and incur the praemunire of those, who on a mistake of Arist. Lib. 2. de Gen. Animal. C. 3. Hominem primò vivere anima Vegetante, hinc sentiente, tertiò Rationalem accipere, absurdly dream a Trinity of Souls in the Human body.  
Thus solid Reason, Experience made up with stubble, and multiplied observations, and learned Antiquity, Conspire in one firm triangular Basis to become our Assertion's supportment. On which to proceed to superstructure; though it might mount our speculation some degrees nearer Divinity, than any other pillar in the whole Theatre of sublunary knowledge: yet it would transgress the rule of Contraction, which forbids the impossible society of Enlargement. Wherefore it is time we humbly resign it, to receive Ornament and perfection from the bounty of some more learned hand.  
And thus have we glanced on the Soul in a thinn, blue Lanskip, and through the obscurity of her Operations. To gaze on the naked and lively glories of her entire Nature, such as it is when struggled from the Eclipse of Flesh, mortality is unqualified; and we must suspend, until our estate of Glory. For Solomon, whose enlarged speculations soared in a Sphere, superior to that wherein our dull Conceptions flag, could approach her radiant beauty only by a faint reflection, thus Wisdom cap. 7. ver. 25. She is the breath of the power of God, and a pure influence flowing from the Glory of the Almighty. ver. 26. She is the brightness of the everlasting light; the unspotted mirror of the power of God, and the image of his goodness. ver. 27. And being but one, she can do all things: and remaining in herself, she maketh all things new, etc.  
Wherefore let us turn over leaf, to our easier Lesson, the Body.   

CHAP. III. Of the Human Body and its Functions.  
THE Human Body is, by the Eternal Architect, contrived and composed of Parts (1.) Similar or simple, which are so subdivisible, 
1. Similaris.  that every minute, atomical particle is of the same substance with the whole: (2.) Dissimilar, Compound, 
2. Dissimilaris.  Organical, or instrumental, which may be resolved, or undone, into lesser compound parts substantially different; as the Hand may not be divided into other hands, but into Bones, Muscles, Veins, etc. To the Similar and Dissimilar, is required Unity and Integrity: to the Similar, considered distinctly, is required a just harmonious Temper: to the Organical is required decent Composition and comely Conformation; which according to the Variety of Actions, in each distinct member is various and several.  
The Temperament, 
Temperamentum quid?  Crasis or Constitution, is one moderrte, harmonious, actually simple quality, resulting from the intense degrees of the four first Elementary qualities, by mutual Action and Passion in Commistion, refracted and allayed. And this is double, (1.) that which belongs to the Body. quatenùs simply mixed and Compound: (2.) that which pertains to it, quatenùs Animate and living. For in death, this vanishes together with the life: but in the Carcase (until its universal resolution by putrefaction) the parts, a long time, Conserve the former.  
Though this temper of living man, which results from the harmony, and determinate Conspiracy of all parts, be Hot and Moist; and life subsist in the same material principles: yet there is framed a great variety of parts: of which the most exquisite in Temper is the skin, especially that of the Hand.  
1. In the Classis of Hotter parts is first ranked the Heart, 2. the Liver, 3. Spleen, 4. Flesh of the Muscles, 5. Kidneys, 6. Lungs, 7. Veins, 8. Arteries, 9 The softer oleaginous Fat or Grease, 10. The harder Fat or Tallow  
2. The colder are, 1. the Bones, 2. Cartilages or Gristles, 3. Ligaments, 4. Tendons, 5. Nerves, 6. Membranes, 7. Spinall Marrow, 8. Brain.  
3. The moister are, 1. Fat, 2. Marrow of the Bones, 3. Brain, 4. Spinal Marrow, 5. Testicles, 6. Duggs, 7. Lungs, 8. Spleen, 9 Kidneys, 10. musculous Flesh, 11. Tongue, 12. Heart, 13. Softer Nerves.  
4. The dryer are, 1. Bones, 2. Ligaments, 3. Tendons, 4. Membranes, 5. Arteries, 6. Veins, 7. harder Nerves.  
This Temper, proper to the body Animate consists of the Calidity, 
Calidum innatum.  (1) innate, or primitive, (2.) influxive or advenient. This Calidity ingenerate, subsists in the Callidum innatum. For by the Calidum innatum, we understand not a bare quality divorced from, but resident in its subject. 
Humidum radical.  This increated Heat consists of the implanted spirit, and primigenious Moisture; and is (exactly defined) the radical moisture tightly perfusEd, dashed, or incorporated with the implantate Spirit, 
Spiritus insitus.  and native warmth. For these three, viz. Heat, Spirit, and Originary Balsam, are by so subtle, and firm an Union, married; that they admit no possibility of divorce or Extraction. Which mysterious trineunity, the amazed Philosopher. Lib. 2. de Gen. Animal. cap. 3. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
This Originary heat, disseminated and diffused, principally in the spermatick parts, called by Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but chief radicate and seated in the heart (for the same reason by Galen surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Focum Calidi innati: Is the grand instrument, whereby the Soul doth enterprise and perform all her actions corporeal, and is the Taper of life, which, while drenched with a wealthy revenue of primitive oil, diffuseth a vigorous and orient lustre. In the second or consistent age, when there is no contributing unto, but a prodigal waist of, the unctuous, precious fuel, gins to wane, and yields but pale and sickly flames: in the last age, or natural marasm, for extreme poverty, winks out, and an everlasting midnight succeeds.  
The influent conserveses, fosters, 
Calor influens.  and invigorats the congenerate heat, by mediation of the spirits, which are most subtle, volatile bodies, materially the most refined, meteorized, exalted part of the blood, associated with the Calidum innatum, become the proxim and principal instrument in the execution of all actions, and enable the faculties of the Soul to arrive at the second act.  
That these spirits are the tie or obligation of the Faculties, and that the Faculties flow from the more into the less noble parts, by the coadjutancy of them, is a Doctrine popular, yet discordant to truth. For since the faculties are inseparable proprieties of the Soul; & she is diffusively equally resident in every part, we shall affront our reason, not to infer, that she is every where richly provided of her own efficacious faculties, and receives them not at second hand, or by the indigent way of mutuation.  
Great is the variety of opinions concerning these spirits, 
Spiritus numero tres, viz.  for one sect substracts them to a numberless unity, a second multiplies them to a superfluous plurality: a third (and most regular) computes a a trinity, to which opinion, as in nearest cognation to verity, we adhere. For though the originary material of them all be the same, viz. the purified and most sublimed part of the blood: yet they admit a divers impression, and distinct form, according to the diversity of parts, wherein they receive elaboration and spirituousnesse, and are comparated and destined to divers and distinct uses: and are only (1.) the Natural, (2.) Vital, (3.) Animal.  
Concerning the existence of the natural Spirit, 
1. Naturalis  many suspend their determination; and we, although we admit it into the number of spirits, must acknowledge no small gradual difference betwixt it and the two other, neither do we concede it charged with the same office, that the other bear. Generated it is in the liver, contained in the veins, and is a subtle spiritual body, produced from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rarefaction of the blood, and becomes a subministred material to the Vital spirit.  
Which all men concede to be generated in the left ventricle of the heart, from the Natural spirit, 
2. Vitalis.  flowing into the right Ventricle of it, there attenuated and more elaborate; and the air attracted by inspiration, and dilatation of the Arteries. This spirit is not only in the heart, concurring with the innate heat of the same, the principal instrument of all its actions, but by the arteries diffused into the whole body, cherishes, excites, and impraegnates the congenerate heat in every part, whence it derives the appellation of Calidum influens. This also is the prime material of the Animal spirit.  
The partiality of some, 
3. Animalis.  to magnify the prerogative, and enlarge the dominion of the Vital, would annihilate the Animal spirit, but since there is assigned a peculiar royal organ, the Brain, to its preparation and elaboration, and it is inservient to those noble uses, which the Vital cannot enterprise (for a member, though hountifully perfused, and vivified by the vital, yet destitute of the influx of the Animal spirits, suffers abolishment of sense and motion, as in the Apoplexy, Palsy, and stupor we cannot but discover) we have reason to acknowledge not only its existence, but sovereignty, and determine it to be the immediate instrument of sense and motion, generated of the purer vital spirit, translated by the Carotides and neck arteries, first into the basis, then into the substance of the brain, and of the air inspired by the Nostrils.  
To the organical parts is required their peculiar singular constitution, 
Partss' Organice  which is a fit composure and connexion of the homogeneous parts, into one form convenient to the performance of their proper actions. And to this composition conspire (1.) a definite number of the parts component, (2.) a just magnitude, (3.) a decent conformation which includes (1.) a comely Figure, or exact proportion (2.) the cavities and sluices, (3.) a superficies smooth or rough, according as the nature of the part requires (4.) the situation, (5.) the connexion with other parts.  
Thus far our pen has ranged in the blunt declarement of generals; that is, of things common to all parts, and necessary to all actions in the body; our Clue of method will henceforward conduct us into sharper angles, and the precise, though brief, enumeration of the particular parts, by which, and in what manner, the particular functions discharge their duties.   

CHAP. IU. Of Nutrition.  
ANd since, 
Facultas Vegetativa.  by the Law of Nature, it is ordained Guardian paramount of our minority, and obtains situation, as in the lowest region of our body: so also at a nearer distance to our knowledge, we should invert the method of Life, Anatomy, and Reason, not to assign the Van of our succeeding lines, to the vegetative faculty  
Under this are comprehended the subservient faculties (1.) Neutritive, (2.) Augmentative, (3.) Generative. And first concerning Nutrition and Augmentation. Since these mutations arise from the extraneous accession of Aliment, and that at first application, is heterogeneous and alien to our substance, that it may be elaborated, and subdued to a qualification analogous, and an aptitude for assimilation, it must first suffer the impressions of many concoctions.  
And this concoction is (1.) private, 
Conoctio.  which is made in every singular part. (2.) Public, which is ordained for the common use of the whole body, and is chief performed in the stomach and spleen.  
The first digestion therefore is made in the ventricle or stomach, 
Appetitus.  which for this reason is endued with a twofold appetite, (1.) Natural, 
1. Naturalis.  whereby it is provoked to the acquisition of aliment, 
2. Animalis.  sufficient for itself. (2. Animal, which excites and stimulates it to the affection and admission of provision, for the supportment of the whole body, and instauration of the threefold substance, which the uncessant activity of our native chemistry devours.  
For when man, 
Manducatio.  to lenify the sharp vellication, and silence the convulsive importunity of hunger, receives in food; the first preparation or alteration of it is made in the mouth, for there it undergoes manducation, fraction, or contrition by the teeth, which for this reason (though they concur to the formation of speech also) are given to man, to the number (in most practical constitutions) of thirty two, in each jaw sixteen, some whereof are called incisores, Cutters, 
Dentes.  others canini, dogs teeth, and the remnant Molares, grinders; the cutters or foreteeth, are four in each jaw, the Canine, two, the grinders ten: Moreover the meat is altered by the permistion of the salivous humidity contained in, and by the heat of the mouth; and being thus bruised and masticated, it is immediately by the auxiliary motion of the tongue, detruded by the then gaping throat, into the stomach: 
Deglutio.  This thus prepared, the stomach by the ministerial Contraction of obliqne Fibers, welcomes with close embracement and coarctation, and firmly retains, until by its concoctive faculty and proper heat, 
Chylificatio.  it be transformed into a mass, or consistence, not much unlike the cream of a decoction of blanched barley, which is called the Chylus.  
The Chylus thus exquisirely Crooked, is by the Pylorus Janitor, or inferior orifice of the stomach, discharged into the intestines or guts, and by their immutative action, attains one degree more of elaboration and fermentation. The intestins are double or rather of two sorts, (1.) Thin, 
Inteflina.  which are three, viz. 1. Duodenum dodek adaktylon, or gut, of twelve fingers length, (though in the minorated & dwarfish race of man in our sickly age, it be found far short of that measure) than Jejunum, or empty; thirdly, the Ileon, or circumgyrated gut. (2.) Crass or thick, which are three also; First the Caecum, or blind; Secondly, the Colon, or Colic; Thirdly, the Rectum, or strait gut.  
But since no meat, 
Excrementa primae Coction  though the purest, can be all converted into aliment, but yields some dregs and excrementitious residence, altogether useless to the nourishment of the body: Choice nature like a subtle Chemist, in this first, as in both the other concoctions, extracts the benign and wholesome parts, but rejects the unprofitable and feculent: viz. the thinner and lixivious by urine, the grosser and terren by stool.  
The exclusion of the faeces is done, 
Exclusio Faecum alvi.  partly by the intestines, in their superior parts, contracting and coangustating themselves by the circular and transverse Fibres wherewith both their inward and outward coats are furnished; and partly by the mutual aid of the Muscles of the Abdomen, by which the belly is compressed.  
The thinner aquosity, or tartareous lixivium, 
Vina materia.  is not presently excerned, but incorporated with the Chylus, becomes the vehicle to it, whereby thinned and diluted, it may with the more ease, and less danger of obstruction, permeate, or glide through the narrow veins of the mesentery and liver.  
The first concoction thus absolved or finished, 
Cococtio.  the Chylus is, by the vermicular exuction of the lacteous, or milky slender veins, which in infinite number are with open orifices inserted into the intestines, attracted, predisposed to sanguification, and (per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by distribution, conveyed to the Liver.  
But that the milky liquor may arrive at the Liver, 
Lie nis Vsus.  the more pure & defecated, in its journey thither, the Crass and feculent part, together with the lixiviated serosity, is extracted by, and by the splenie branch, derived into the spleen, which converts it (that is, so much of it as the spleens Haematopoietick power can conquer, and the refractory matter submit unto) into blood for the maintenance of itself, and the other vulgar parts in the lower region. And thus the spleen doth not only drain and purify, but is also enriched with the faculty of sanguification, and doth generate blood, though courser and more fixible than that of the Liver: But the remainder which is wholly excrementitious and unconvertible, is secluded, partly into the Hoemorrhoid veins, partly into the trunc of the Port vein, and partly by the splenetic arteries.  
The Chylus, by the official selection of the spleen, 
Sanguificatio.  thus clarified is delivered up to the Liver, and by the transubstantiating Haematopoiesy thereof, perfectly metamorphosed into blood, which from thence by the ascendent, and descendent trunc of the hollow vein, and its capillary disseminations, is by universal distribution communicated to all parts of the body.  
But as in every concoction, 
Bilis Flava.  so in this of sanguification, there redound two invincible superfluities, (1.) Choler, or the fiery excrement, which is collected into thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bilious receptacle, or gall, and (after a convenient interval of time) from thence, through the choleric channel, excerned into the duodenum gut, becomes the bodies natural clyster, and by its acrimony, extimulates the bowels to the exclusion of ordure. (2.) The salt whey, or lixiviated serositie, which is through the emulgent veins, sucked in by the Kidneys, in them percolated, and from them discharged through the ureters, into the Urinary receptacle, or bladder, and then called Urine. 
Serum.  For the Urine is nothing else, but the Aquosity or serous Humidity of the Chyle, 
Vrina.  impregnated or satisfied with the superabundant and indigestible salt of our diet. And this is familiar to vulgar disquisition, not only from the affections and symptoms occasioned by it; but from the large quantity of salt drawn of Urine, when the aqueous humidity is Evaporated.  
The blood, 
Sanguis.  which for the general sustenance thereof, 
1. Temperatus.  is distributed into the whole body; 
2. Biliosus.  although contained under, 
3, Melancholicus.  and managed by one single form; yet disparted is Heterogeneous, 
4. Pituitosus.  and the more benign and temperate division of it is blood properly and distinctly so called; the igneous or hot and dry is called Choler; the Aqueous or cold and moist is called phlegm; the Terrene or cold and dry is called Melancholy. And of all these, there is no part Excrementitious or unalimentary; but (while under the wholesome Government and Sovereign Laws of eucrasy) is wholly digestible and nutritive.  
This Blood or Sovereign Nectar, being Circulated, 
Circulatis sanguinis. de qua vid. Epist. Walaei ad Thom. Bartholin. & Lib. doctissimi nostr: Anatomici Guliel. Harveij Angli.  a voyage or two, through the numerous, slender meanders, and Capillary divarications of the Veins and Arteries, is wafted to each individual part: according to the Crasis of each distinct part, admits a peculiar distinct impression: and is at length transubstantiated and assimilated.  
But since in this Elaboration, 
Humores Secundarij.  the blood undergoes successive transformations; Philosophy conced's the Generation of four secundary Humours succeeding each other in existence: and that the blood by these four mutations doth gradually ascend to Assimilation. 
1. Innominatus.  The first of these Humours is called (assuredly the first Imponent had not very large nomenclature, since he was driven to assign it this name) Anonymos, Nameless, the second is called Ros, 
2. Ros.  the Dew, 
3. Gluten.  the third Gluten, or the viscid & glutinous, the fourth Cambium, 
4. Cambium.  because it exchanges its own nature for that of the part to which it is applied.  
And in this last, and most exquisite Concoction also, there remains a pleonasmus, or redundancy of excrements, the one whereof are those strigments and sordid adhaesions to the skin: 
Strigmenta.  the other is that watery serous matter, which is partly discussed, per, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by invisible transpiration, and partly excluded by sweat. 
Sudor.  And for the Convenient Evacuation of these Excrements the skin was constituted porous and transpirable.   

CHAP. V Of Generation.  
AND God saw every thing that he had made, 
Generatio.  and behold it was very good. This is the reason why the Creature so abhors dissolution, and endeavours to perpetuate its Verity, that is, conformity to the primitive idea in the supreme intellect. For so much better is it to be, though in the miserable Condition of something, then in the horrid obscurity of nothing; that (if some guess aright) the Devil, though he might evade his torments, would not consent to his own annihilation.  
But since this desire of eternity can, in sublunary Animals, be satisfied only in part (for individuals must perish upon their own principle, and the same flames which kindled them to life must become their funeral Taper, and light them back to elements) Nature hath contrived a way to immortality, by the succession of the species propagated by Generation. And by this way man (whose ingredients confess his mortality, not only since, but before his Fall) relieves himself from total regression into the oblivion of his first Chaos, and becomes superior to the tyranny of Corruption, by the immortality his issue.  
Now this Generation or act of the Vegetative Faculty is performed by the seminality of Male and Female, 
Semen principium Generation is quid?  inheriting fertility from the fruitful benediction of the Creator, in Crescite & multiplicamini. And this Generative material as made of the purest part of the blood and finest spirits both Vital and Animal, flowing by the veins, 

Sennertus Lib. Inst. 1. c. 10. Qui semen famininum prolificum esse, vimque agendi in se continere existimant, ij mihi prohabiliorem defendere sententiam videntur. Et non solùm eo nituntur quod semen faemininum à similibus organis generetur, atque in venere cum eadem oblectatione excernatur. etc.  
Nos statuimus utrumque sexum suum ad Generationem confer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & neutrius sexus semen seorsim sumptum, sed utriusque conjunctum, & in utero Faeminae ritè unitum, esse semen prolificum & faecuncum. etc. Plato.   Atteries and Nerves, into the Testicles; whereby their Spermatopoietick power it is converted into a white, spumous, spirituous substance, containing the perfect Idea of each individual part.  
This prolific Contribution Aristotle will not allow the Faemale sex; but conceives their parts only recipient for the masculine injections: but if we consult our reason and our sense we cannot but attest the contrary. For Females have instruments official both to spermification and Emission; are invited to, and act Congression with the same libidinous orgasmus, and pleasant fury, that the Males do: and their Seminary Emissions ahve been discovered to the ocular scrutiny of many. Neither do Male and Female differ in specie, but sexu.  
Yet the singleseed of either sex is not sufficient to procreation; but such is the institution of the Creator, that from the united Seminalties of Male and Female, as from two partial Causes mutually contributing their Efficiencies, one principle and third total Causes should result: from which one motion or mutation, though distinctly regulated, should advance to the production of the infant. For the efficiency of the masculine injection carries the greater stroke in Conformation, and is more virtual than the Feminine.  
The prolific Ejaculations of both sexes received into the womb, 
Conceptio.  are, by the proper innate productive faculty thereof conserved, and cherished; and the plastic Conformator, which lay concealed in the seed is called forth, excited, and impregnated, and gins the delineation or organization of the Infant. 
Ordo Formationis.  The parts first form are the two membranes, in which the more divine and spiritual parts of the seed are enwrapped, that enshroud the Infant; 
Membrana Faetus.  one whereof is called the Amnios, or Lawn shirt, that immediately invests the Infant: the other Chorion, or the girdle, which enrolls it, and is the supportment of the Umbelick vessels, and the cause of its adhaesion to the Cotyledones, or cakes of the womb; which two involutions conjoined, make the secundine or afterbirth.  
The feminine prolification thus expansed into filmy integuments, 
Parts spermaticae, delineantur.  and the new kindled Deity enspheared; the spermatick parts obtain seniority of conformation, and are spun out into a numberless number of fine slender filaments, which are the stamina, or groundwork of the solid parts, and (by a Texture fare too fine and cunning for the fingers of Arachne) woven into three bullous orbs or conglobations.  
Theird delineation thus dispatched, 
Sanguis maternus.  the parts, by the nutritive apposition of the other fertile principle, the maternal blood, advance to increment and majoration. And for this purpose, the wise contriver of both worlds hath ordained, from the fourteen to the forty-fifth year of life, in eucratical bodies, a natural Plethora, and providence exuberancy of blood, 
Menstruorum causa finalis.  in teeming and ingravidated women, to become the Infant's sustentation: or in vacancy of praegnation, lest it overcharge and prove offensive, to be by periodic monthly conflux transmitted to the womb, and thence excluded.  
The infant having from the mother received the rudiments of the sanguineous parts, 
Vasa umbiliealia.  
1. Vena umbilicalis.  the conformator frames a vein, 
2. Arteriae duae.  two arteries, and the urachus, 
3. Vrachus.  convening about the navel, and wreaths them into one contorted umbilicality, or quadripartit Navel string: the vein being a surcle of the Port vein, and inserted into the fissure of the Liver, is the Nurse provided to suckle the Infant. The arteries are two twin branches of the iliacal descendent Arteries, and the conduits by which the best portion of the arterial blood and spirits is derived to the Heart of the new production: The Uracus is a derivation from the Bladder to the Navel. After parturition, the use of all these ceasing, they are by coalition and exiccation degenerated into Ligaments.  
The age (or more truly the nonage) of the Infant in the womb is distinguished into the time (1.) of Formation, 
Tempus formationis.  which extends from the Conception to the Calcitration, or quickening; and (2.) of Exornation or perfection, which is computed from the motion, to parturition. Others otherwise divide it into the time (1.) of formation, 
Tempus calcis trationis.  which in the account of Hypocrates lasts to the thirtieth day in Masculine, and to the fortieth in Feminine Conceptions. (2.) Of motion, which the vulgarity of Physicians concede to be in the third month in males, in the fourth in females. (3.) of parturition, which is so various, that whosoever can definitively calculate nobis erit Magnus Apollo. The wise ignorance of Hypocrates confirms the incertitude thus. Lib. de Alimento ad conformationem. Soles triginita quinque: ad motionem septuaginta, ad perfectionem ducenti decem. Alti tradunt ad formam 45, ad motionem. 76. ad exitum 20. requiri. Alii adspeciem 50. ad primum saltum 100 ad perfectionem 30. Ad distinctionem 40. ad transitionem 80. ad elapsum 240. etc. But our experience establisheth, above the possibility of eviction, that no conception, which hath an immature exit before the expiration of 6 months partaks vitality. 
Hippocr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puer septimo mense natus, certa ratione prodiit & vitalis est, cum is rationem & numerum exactè ad hebdomadas respondentem liabet. Octavo autem mense natus numquam vixit. Novem autem mensium & dierum faetus editur & vitalis est; numerumque ad hebdomadas exactè respondentem habet. Quatuor nempe decades hebdomadarum, dies sunt ducenti & octoginta.  That the aborted issue of the seventh month usually lives, and may (if virile and vigorous) be cherished to maturity: that Octomestral births are ever fatal, if the Doctrine of Hypocrates hold good: but that most legitimate, happy, 
Tempus partus.  and frequent time of Parturition, is the ninth month, and that the enixation, or delivery, usual falls out between the fifteenth day of the ninth month, and the fifteenth of the tenth of the gestation.  
But although in the observations of Physicians, there stand recorded divers undecimestrall, duodecimestral, and elder editions: yet such overshoot mediocrity; and are to be filled in the legend of rarities, and sportive miracles of nature.  
Though the months, by which we compute the Gestation, arer solary; yet from these, the lunary conjunctions of twenty nine days, and twelve hours, are not in the main much discrepant: neither is this laborious artifice confined to any certain minute, punctilios of time: For as the magnality of human resemination is withdrawn from our comprehension; so is the indefinity of its time the discouragement of our determination.   

CHAP. VI Of the Vital faculty. 
Facultatum ordo et dignitas.   
THe human Soul, 
De facultatum concentu, et principatus or dine videatur Fernelius, lib. 5. de Animae Facultatibus. Cap. 17.  though still an absolute Monarch, divides her Empire into a triarchy, and governs by the dispensation of a Triumvirate. The three Viceroves, though they are absolutely distinct by their commissions, and keep their courts in several Regions, are by so indissoluble a league and sympathetick alliance united, that the prosperity of one enlarges the principalities of the other, and the detriment of each, threatens the integrity of all. The natural or vegetative Faculty, claims superiority in order of procreation, as being governor of our minority, and commanding the first tertio of our life: the vital merits pre-eminence in order of necessity, as transmitting a sovereign, and conservatory influence, without which, the other must, in the fleetest article of time be deposed for ever. The Animal challenges supremacy in order of excellency, as regulating the diviner actions, sense and motion, to which, as to their perfection, the two former are destined. Thus every one of these rulers is supreme, and yet they are all equal.  
The vital faculty, 
Facultas Vitalis  by proper actions, and peculiar Organs, absolutely distinct from the natural & animal, is seated in its own royal Throne; the heart. The 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thumetick powers resident in the Heart, all comprehended under the name vital, are first the faculty Generative of the arterial blood and spirits, (2.) of the vital conservatory Heat. (3.) the Pulsifick or motive official to the former.  
From the irascible faculty, 
Fac. Irascibilis.  stream all the Pathemata, affections, or passions of the mind, Anger, 
Animi Pathemata.  Mansuetude, Audacity, Fear, Hope, Despair, Dejection, or Prostration of the spirit, Joy, Sorrow, and others of the same Classis, that are either compounded of, or dependent on the former: Of these passions, some are performed materialiter, seu per modum causae efficientis, by expansion, or eccentric motion of the vital Heat, Blood, and Spirits; of this order are Anger, Joy, etc. others by concentration of the same, as Fear, Sorrow, etc. but formaliter, all are nothing, but the motions of the Appetite, either in prosecution of the delectable and friendly, or flight and retreat, from the odious and offensive object, of which the former causeth an expansion, or circumferential sally, the latter a retraction or concentric retreat of the vital blood and spirits: But these appetitions, or irascible and concupiscible motions cannot be executed, but the agitation of the Heart, Arteries, and fervent spirituous blood. From this we receive satisfaction, why the Facultas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of necessity hath its residence assigned in a part of the hottest temperature, and endued with the power of perpetual agitation.  
The situation of the heart is (though vulgarly deluded by the sensation of its pulse, 
Cordis Situs.  and the sinister declination of its mucro, or cone, opinion it to be placed in the left side) in the centre of the body, if in our measure we except the thighs and legs; and its Basis or Centre, fixed in the middle of the Thorax, or middle region of the body, that from it as from a plentiful fountain, the vital Heat and spirits may be promptly diffused into the whole body.  
The ventricles, 
Ventriculi:  cavities or closerts of the heart, are two, the right and left, the right does by Diastole or dilatation, suck in blood from the gapeing ostiary, or floodgate of the ascendent hollow vein, by its intenser fire, cohobate, refine, and rarify it; the more subtle and meteorized part whereof, is, through the Foramina, or capillary perforations of the septum, interstitiary screen (which notwithstanding Columbus, Spigelius, Hoffmannus, and our Hypocrates, 
Septum interstitium.  Doctor Harvie will by no means admit of) or partition wall betwixt both ventricles, transcolated into the left ventricle; the other parcel passeth by the Vena Arteriosa into the lungs; and one small portion of it converts into the Aliment of the Lungs, the remainder is transported by the Arteria Venosa, into the left Chamber of the heart.  
These businesses (which we are sorry to confess more the employment of our wonder, 
Cardis motus.  than our knowledge) are transacted by a certain admirable and uncessant motion of the Heart; whereby, in the diastole, 
1. Diastole.  the extremities of it are contracted, and the mucro or point ravelled up towards the Basis, so that the Heart in longitude abbreviated, and in latitude expansed: but in the Systole or Compression, it is by coangustation of the sides enlarged in longitude, 
2. Systole.  and diminished in latitude.  
But since to the regeneration of vital spirits and Arterial blood are required two necessary ingredients, Venal blood, and the Aer: and these two material principles cannot, by one and the same motion, be attracted: besides these two Ventricles recipient and elaboratory, there are superadded two notable Cavities, (Christened by Anatomists Auriculae processes or superstructions) on each side one, extending to the surperior part of the Ventricles: The uses whereof are (1.) to inspire Aer for the refocillation or recreation of the vital spirits, and to be the Heart's promptuaries or storehouses to receive the blood and Aer that they may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with too sudden an impetuosity rush into the heart and cause suffocation: (2.) to fortify and guard the Vena Arteriosa, & Arteria Venosa, to which they are adjoined: (3.) according to the doctrine of Hypocrates, Lib. de. Cord, to serve the heart in stead of a Fan or Refrigeratory; for they are therefore distended because impleted; whereas the Heart, by a motion quite contrary to this, is therefore impleted because distended.  
That the Heart in its Contraction and Expansion might be guarded from impediments, 
Pericardium.  Nature hath constituted it a capacious, membranous, domicilium or Tent, called the Pericardium or Purse of the heart; the use whereof is (1.) to defend the heart in its motion from the shocks of the circumjacent parts (2.) to contain the serous Humour, wherein as in Balneo, the heart is refrigerated, moistened, and its motion facilitated.  
Moreover, since nothing can have ingress to, 
Vasa.  and regress from the heart, but through Conduits and Sluices: there are for this purpose ordained four conspicuous vessels in the Basis of it, two in the right, and two in the left ventricle of the heart: in the right are the vena Cava & vena arteriosa: 
1. Vena Cava.  in the left, Arteria magna & Arteria Venosa. (1.) The hollow vein with an ample and patent orifice looks into the right sinus of the heart, and into it drops blood for the generation of Arterial blood, the vital spirits, and provision for the Lungs. Others, notwithstanding, opinion that the blood redistilled and elaborated in this preparatory, is immediately distributed through the whole body. 
2. Vena arterialis.  (2.) the vena Arterialis is the derivatory of blood from the right ventricle of the heart, to the Longs, for their nutrition, and the principal material of the vital spirit and blood: 
Arteria venalis.  (3.) The Arteria Venosa conducts the Aer extrinsecally advenient and prepared in the Lungs, and the blood by the Vena Arteriosa effused from the right, into the left ventricle; and expels the fuliginous Exhalations, and at the sameinstant conveys a parcel of the vital spirits into the Lungs: 
4. Aorta.  (4.) The Aorta or grand Artery dispenseth the vital spirits, and Arterial blood, after their Exaltation in the left ventricle, into the whole body. These four Sanguiducts, Hippocr: Lib. de Cord calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. the Fountains of Human Nature and fructifying rivulets wherewith the purple Island is irrigated.  
But since each of these four Considerable vessels is ordained to a double use: Ex. Gr. the Arteria Venosa doth not only suck in Aër from the Lungs, and inspire it into the left Ventricle of the Heart; but also returns up the vital spirit; 
Valvulae.  and Artrerial blood to the Lungs, and belcheth out the smoky Exhalation: that the substances admitted into the Heart, may not rebound back by the same way they entered, before they have attained full transmutation, and intended perfection; or what is effused from the Heart may not remeate into it again, the omniscient Contriver hath annexed eleven Values or Floodgates to the orifices of these vessels, two to the Arteria Venosa, and three apiece to the other three.  
To the Vena Cava are signed three, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tricuspides, three-pointed Values, that look inwards, that the blood may have intraction into the right Ventricle, but no regression into the hollow vein: (2.) Contrarily, those of the Vena Arteriosa, named, from their figure, Sigmodies, Semi-Cynthian Values, shut inwardly, but open outwardly, that the blood may have Eructation, but be denied readmission: (3.) the two Janitors allowed to the Arteria Venosa, being conjoined represent an Episcopal Mitre, open outwardly, and shut inwardly, and forbidden the reflux of the emitted vital spirit; and fuliginous expiration: (4.) Those affixed to the Grand Artery, are three semicircular or halfmooned, look outwardly, and occlude inwardly, that the Arterial blood and vital spirit poured out for the vivifying supportment of the whole, may not remeat into the left Ventricle.  
The Ductus, Pipes, or Conduits, 
Arteria.  through which the heart transmits' vital heat spirits and blood to the whole body, are branches of the Aorta which are also dilated and contracted, 
Pulsus quid?  and by this motion draw in the Ambient Aer through the spiramina or slender evaporatories of the skin; and distribute the vital spirits, and arterial blood; which motion of the heart and Arteries is called the Pulse.  
Which consists of two Contrary motions, a Diastole or dilatation, 
Arteriarum. 1. Diastole.  & a Systole or Coanguistation, after a momentary respite or articulate interval of time, mutually succeeding each other. (1.) in the Diastole the heart is impleted with Aer and Blood, drawn in from the Lungs by the Arteria Venosa: and the Arteries through their subcutaneous orifices attract a convenient quantity of the environing Aer. (2.) in the Systole the heart, 
2. Systole.  by the great Artery, delivers out vital heat, and Arterial blood, invigorated with vital spirits, for the Conservation of all, and by the Arteria Venosa discharges the smoky effumations, and the Arteries by their small ostiaries squeeze out their vaporous superfluities; which action is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insensible Transpiration.  
Again, 
Pulmones.  in the regard the inspired Aer must part with its intense frigidity, be refracted and suffer some gradual mutation, before it penetrate to the heart; the prudent Conformator hath instituted Respiration, provided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respirators, Lungs, as the praeipuous Organs thereof. For although the Thorax and other neighbouring parts may be allowed causes sine qua non, and contribut their inserviency to respiration, modo secundario: yet primarily, as from its Causator this motion flows from the Lungs; to which, as well as to the heart and brain, by the inviolable Charter of Nature, is granted a peculiar innate power to dilate and contract themselves: 
* Et si meritò concedamus hanc, de Pulmonum & thoracis motu, litem nostro arbitrio discerni non posse: tamen motum Pulmonum, ab insita iis facultate, non thoracis motum sequi, prosicisci, & veritati maximè consentaneum videtur, & peritissimorum Anatomicorum observationibus ac rationibus confirmatur.  which in living Anatomies, and vulnerary perforations of the Thorax, may with easy animadversion be confirmed. For neither is Respiration a motion arbritrary or dependent on the injunction of our will; nor are the Lungs dilated ob fugamvacui, (which would accuse Nature of the want of forecast, and shifting into one absurdity, to avoid another) when the Thorax is distended: but they are moved by their own inherent virtue respiratory, and the Lungs and Thorax are therefore in one, and the same instant moved, because they conspire to one and the same end: But that this might be with the greater convenience performed; and the Lungs have a room accommodate to their motion: the Animal Faculty, at the same instant moves the Thorax. These two motions keep time together, and observe so even a proportion in Expansion & Coarction, that some have thence hinted the error, that they are regulated by one and the same faculty: Neither are the lungs distended, because repleted, as a bladder by the inflation of Aer, but, since there is no inflatorie instrument, that should from without puff Aer into them, are therefore repleted, because dilated, as in a bellous, the cause of its repletion is dilation.  
This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Respiration, is compounded of two contrary successive motions: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inspiration, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expiration, 
1. Inspiratio.  and a short quies intervening. (1.) In inspiration, the Lungs and Thorax being dilated, the Aer, by the mouth and nostrils is drawn in for the fanning and refrigeration of the heart, and generation of the vital spirits. 
2. Expiratio.  (2.) In Expiration, the Lungs and Thorax being compressed, the Fuliginous Excrements (which in winter, when the intense frigidity of the furrounding air condenses them, are visible) are by the mouth and nostrils excluded. And for this reason, 
Excrementa Fuliginosa.  that both a plentiful proportion of Aer may be sucked by, and contained in them: the Lungs in magnitude proportionably, exceed any other of the Viscera, and have obtained a porous, spongy substance.  
The Fistula or Cane that conveys the inspired Aer from the mouth and nostrils into the lungs, 
Aspera Arteria.  
Ejus.  is the Aspera Arteria, or Trachea, with our Nation, the Weazon, or Windpipe, whose superior part, from the Larynx to the Bronchi, is one single trunc; 
Bronchi.  but the inferior is devaricated into innumerable smaller branches or disseminations (by Hypocrates surnamed Syringae) and distributed into all quarters of the lungs for their total implection with Aer, which the vessels extended from the heart, receive and defer into the ventricles of it.  
And since we cannot, the shortest account of time, survive the defect of Aer, both to ventilate and allay the fervour of our cordial fire, which would else intent to conflagration, and terrify our heart to Cinders, 
Conformationis ratio.  and to recruit our vital spirits, so prodigally exhausted: This Aspera Arteria is contrived of many round, annular (or rather sigmoidall) Cartilages, connexed by intermediate ligaments, that by this structure, it might be always kept open, and we secured from strangulation, which immediately succeeds its concision.  
But that our deglutition might not prove our destruction, and no part of our meat, and no more of our drink, then may only betermed a guttulous irrigation, might drop down into the Trachea, or rough artery, to the hazard of suffocation; providence hath in the upper part of it, framed the Epiglottis, which is a soft Cartilagineous flap, 
Epiglottis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hippocrat. de Morb. Lib, 4 ctrca finem.  in figure representing a tongue, or (if we applaud the fancy of Hypocrates) an Ivy leaf, and when we swallow down our meat, shuts the chink of the Aspera Arteria: For every morsel that descends this forbidden way, hath a dangerous haughtgust of Anacreon's grape, and denounceth the same harsh fate. Had we said cross fate, the Epithet had been more genuine, and would have clearly hinted the inversion and preposterous rarity; for how unusual and perverted an accident was it, for the invincible stupidity of a Poet to flow from his inspiration, & a volatile Muse, to be condensed into eternal dulness by the sprightly fruit of the Vine; the same inspirer, whose active flames had so often warmed and exalted her to the sublimity of rapture.  
Moreover, since the Thorax, 
Therax.  or Chest, is, partly the Munimentum or Fortresse erected for defence and safeguard of the vital parts, and partly an instrument to respiration; it must not have been built totally Carneous; for flesh were too soft a material to resist the assaults of external injuries; nor totally osseous, for bones would admit no such flexure as is required to respiration; wherefore it is composed of twelve pair of Ribs, or arcular bones, to which, that they might be bend and relaxed, in dilatation and constriction, there are adjoined sixty five Muscles, whereof thirty two distend, and as many contract the Thorax.  
But because no ribs could, 
Diaphragma.  without perverting the rules of Convenience, be planted in the lower part of the Thorax; that in this Region, there might not want an Organ fit, both for distension and Contraction, and also to divide the Vital from the Natural parts; there is a partition wall, or musculous and carneous interstitiary, therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drawn transversly betwixt this and the lower region, which in Expiration is elevated, and in inspiration is depressed. And because, the Gullet, Grand Artery, and Hollow Vein, which in several transforations pass through the midriff, close to the Spine, may not, by the perpetual motion thereof suffer constriction and agitation: the Centre of it is membranous & nervous, but the periphery or Circumference Carneous, that so this part may be less subject to Contraction, when the other perpetually ascends and descends.   

CHAP. VII. Of the Sensitive Faculty.  
COnducted by the Constant manuduction of Nature, and ascending by the same progressionall degrees, by which she advances to the Glory and Crown of her Endeavours, Perfection; we are mounted to the supreme Orb of our Microcosm: wherein, as their proper Sphere, the Rational, and sensitive Faculties exercise their Semi-divinity: and from whence, by their almost immaterial Agents, the Animal Spirits, they transmit their more than Elementary activity. And herein, since the first part of our Lecture looked, though by a pale and faint reflection of its actions, and through the Chäos of obscure brevity, on the Rational Faculty: we conceive it our duty to address our future speculations only to the Sensitive; and observe how that governs and actuates the members of the body to the designs of Sense and Motion.  
The two Fountains from which, as from their primitive Originals, all the operations of the sensitive faculty stream, are (1.) the power apprehensive, (2.) Appetitive or Motive.  
The Apprehensive is that power, 
1. Vis Apprehensiva  whereby we discern and distinguish of Objects present and absent. Under this are comprehended all the Senses, (1.) Externall, viz. (1.) the Sight (2.) Hearing, (3.) Tasting, (4.) Smelling, (5.) Feeling: (2.) Internal, viz. (1.) Common Sense (2.) Imagination or fantasy, (3.) Memory.  
The Externall Senses residing in the Circumference of the body discern and censure Externall objects endued with sensibility, 
Externi Sensus  by their own act, without information from any other Faculty preceding.  
And since Sension is no simple action either of the Soul, or of the body, singly and disjunctively considered; but resulting from the conjunctive efficiencies and concurrence of both: to the just performance of it are required (1.) a sensitive Soul (2.) an Organ or instrument, (3.) an Object, (4.) a Medium.  
The first and chief requisite is Anima, the Faculty sensient, 
1. Anima sensitiva.  or Effectrix: for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per quam Corpus Animatum sensibile extra se positum percipit, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actu tale reddit; the power by which the Animate body perceives the sensible, Externall Object, and prefers it from the imperfection of sensibility in capacity, to the perfection of sensibility in act. For no sooner doth this Efficient or Causality take leave of her Concomitant the body: but the body compulsively retires back into the insensibility of its cold materials, and can be reactuated by the information of no Power, second to that, whose look can speak the Rocks into Animation.  
The secondary Causator necessary, is the Organ or Sensorium; 
2. Organum.  for although in regard of Essence, the Soul be equally omnipresent in every atomical particle of the body: yet is it not where the Author of sense, but where it meets with the provision of an Organ. Again, although the essence of the soul be the same in the Foot, that is in the eye or ear: yet because in the Foot it is destitute of an instrument, it neither sees nor hears. The instruments of sense that we may interpret the thoughts of Jul. Caesar Scalig. Excercit. 297. Sect 3.) are (1.) the Spirits whose nature holds a large correspondency and near affinity to the Facullty it itself: (2.) the members, which are constituted in some similitude and Cognation to the objects: For the Spirits are subtle, invisible, and so exalted substances, that we may (by the favour of comparison) account them immaterial. Yet on these as on their proper recipient the ideas of sensible objects are impressed; and the instrumental members are but the Conductors and Vehicles of them towards the Objects. The members, although they are made up of many several parts so necessary, that the defect or vitiosity of the meanest, induceth abolishment, or depravation on all; yet is their one part above the rest advanced to the prerogative of being the precipuous and approximate instrument of Sension, and there is in the particular Organ of every sense, one determinate similar part, in which the form of the determinate object is expressed: 
* Arist. Lib. 2. de Part. An. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  and therefore is the Sensorium, if no way digressing from the integrity of constitution, confined within the circle of Analogy, and praerequisite proportion to its proper object, that according to the peculiar nature of the object, it may suffer a peculiar and identical alteration, and entertain the impression of the peculiar Idea, which, by intentional effluviums, or aporrhoias streams from the object.  
The third conspirator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
3. Objectum.  the sensible object, or more strictly, sensible diffusive qualities; for although in a random acception, it be no impropriety to call the objects singular and corporeal substances, yet they strike not the sense, quatenus substances, but as they are endued with sensible qualities, and contain in them the formality of sensibility. But since to every action is required corporeal contaction, and the object is very often at a large distance beyond the line of contiguity, removed from the sensorium: it is no idle query, by what manner, and by what medium, the object doth, beyond itself, invade the Organ? Our solution shall be the sober resolution of most heads of Mediocrity, that it is done by certain emanations and invisible rays, carrying with them the qualities, simulachra, or representations of the sensible objects, from which they are emitted. For sensible objects are not restrained only to the poverty and course operations of real and material, but are enriched with the finer endowments of spiritual and intentional qualities: which are nothing, but the purer images of themselves, by subtle radiation, and tenuous continued effluviums flowing from themselves; and that there are such spiritual effluxions we cannot deny, unless we make invalid the chief inducement of belief, our experience; for in summer, when to contemperate the aestuation of the Sun's perpendicular embraces, we secure ourselves in the gentle refrigerium and solace of the Groves (the best & most natural Vmbradoes) & recreate us by accubation, under verdant Arbours, if we will but take the pains to observe it, we shall see our garments apparently infected with the green tincture of the supereminent leaves; and if we place a white linen cloth, or fine white paper, collateral to a Venice-glass, filled with Claret-wine, it will, in apparition, wear the crimson Livery of your wine: and many other examples (many whereof are enumerated by Scaliger, 
Et in genere Artificialia specula hoc decent, quae imagines visibiles etiam dissitarum rerum recipiunt.  Exercitat 80. Sect. 8. et exercit. 298. S. 3.) do with Autoptical testimony establish, that the intentional qualities, or representative forms of sensibles, are by emanation, from their grosser materials, delivered at a distance.  
These sensibles, 
Sensibilia:  in this abstracted notion accepted, 
1. Propria.  are (1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper, which fall under the comprehension of one solitary sense, and hold no relation to any other; thus lucid and colorated objects are subject to perception only of the sight; sounds are the business only of the hearing, Sapours only affect the Gusto or taste, Odours the smell; and Tangibles concern only the Touch. (2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common, 
2. Communia.  which are perceptible by all, or most senses; such are Figure Magnitude, Number, Motion, and Quiescence.  
The last coadjutor is a Medium, 
4. Medium. Lib. de Anima. cap. 11. text. 114: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & de An. cap. 9 text 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  which Aristotle, seduced by the concurrents to, & manner of vision, by an infirm illation from a plurality to an universality, concludes of uncontrollable necessity to all sension. But, under favour of so mighty a Prince of knowledge, this assertion, though by undeniable truth it hold good in vision; and by probable explication may be maintained in hearing, and smelling; yet how it can be made out in the touch, and taste, to which is required an immediate contact and corporeal imposition of the objects on their proper sensoriums, seems no easy problem, and threatens despair of determination to the boldest inquiry.  
Concerning that grand question with so much ardour of contention, 
An sensio sit tantum passio; an vero etiam actio?  banded betwixt the surly disciples of Plato, and the more passionate scholars of Aristotle; An sensio sit tantum passio; an verò etiam actio? whether sension be a mere passion, and nothing more than the bare reception of sensible species; or whether besides this admission, there be required also an action done by the sensator? We conceive it the duty of our method to supersede the nauseous enumeration of the arguments which are planted by each faction, to defend their own, and batter the adversaries opinion, and only to present that positive and verisimilous assertion, which may best deserve our assent: And this is it, that the object emitting the sensible image, or imaginary Idea, is not the agent, or active principium of sension, but doth by tender, and oblation of the sensible species, objectively move the sense. 
Dari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturales suadere id videtur hoc; quod aliqui, quoties volunt, abstractionem & aberrationem mentis a Corpore pati possint. Cardan. de Variet●rerum & de seipso, & Facio patre id testatur, ac quoties vellent, animis sic abreptos scribit, ut nullum omninò dolorem in eo statu sentirent. August. de Civit. Dei lib. 14. cap. 24. Simile quid narrat de quodam presbytero, etc. Et Anima aliis rebus ita intenta esse potest, ut speciem visibilem etiam oculo praesentem, & vocem aures circumsonantem, oculo & aure sana non percipiat.  Neither can sensation be justly defined to be only a passive reception, as may be evidenced by this, that very frequently, although the sensibles are passively admitted into the Organ, yet is not the Organ actively deduced into sensation, when the soul in a natural Ecstasy withdraws herself from the distraction of the sense, and neglects the Cognition of objects: but is also a determinate action performed by the Sensator: whose dignity we shall highly disparage, to deny it the prime activity in its own proper business. More briefly thus; the soul so fare forth as it discerns, and gives judgement of the objects, may, with safety of reason, be said to be active: but so far forth as the species are conveyed to the sense, by admission into the Organs, in which the soul affectively resides, it may, without danger of absurdity, be affirmed to be passive.  
That the Externall senses exceed not the number of five, 
Sensus Externi & tantum.  is the resolution of Philosophy, as uncontrollable as general; for five invincible reasons: for in Nature's wide Amphitheatre, the Universe, are ordained but five simple bodies (and, for aught we know, no distraction ever fell on so wild an Alogy, and gross absurdity, as to dream of more) the Heaven and the four Elements; to which the senses by familiar analogy correspond; the sight (if we admit the doctrine of the sober Platonics) claims Kindred of the stars, for its object is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shining and not burning; the smell resembles the fire, for all Aromaticks confess an Empyreuma and large participation of that Element, and therefore Fragrantia, quasi Flagrantia, is more than a Grammarians Etymology; the hearing, by relation to its object, which is Aerial, is allied to the Aer; the Taste, for the same reason, is cousin German once removed to the Water; and lastly, the object of the Touch derives itself from the dominion of Earth.  
2. In the great All (that is so much as lies in the narrow sphere of Human comprehension) are discoverable but five proper objects, viz. Colours, Sounds, Odours, Sapours, & Tactile Qualities, and who will find more must gt out of Trismegistus Circle, and hunt on the outside of the world for them.  
3. The Mediums required to the production of sension, are capable of alteration and predisposition but by five ways; which we must (such is the command of our method) with industry forget, and refer the disquisition of our friends to receive plenary determination from Arist. Lib. 3. de Anima.  
4. There are no more, nor less than five senses necessary, ad Esse & benè Esse vitae.  
5. Experience, the grand inducement of our knowledge (on which we may most safely erect determination) witnesseth that no discovery hath or can point out more than five Organs, either in man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the perfection, and therefore the norma or rule of all sublunary creatures, or in any other Animal.   

CHAP. VIII. Of the Sight.  
HAving thus with temerity crowded through the conflux of Generals, we are admitted to particulars: and the sense, which (deservedly) first arrest the eye of our observation, is the sight. For although that immortal controversy betwixt the two grandees in the commonwealth of learning, the Philosopher and the Physician (too happy stars in conjunction, but opposed, they portend a deluge of Barbarism) whether is more excellent the sight or touch, depend in aequilibrio; yet have we thought it no impeachment to our profession, to side with the Philosopher, and vote for the primacy of the sight, as by unquestionable right, and the prerogative of Nature's bounty, properly belonging to it, witness these subsequent considerations.  
1. This demonstrats to us more variety and differences of objects than any other sense; for all (at least most) bodies appear clad either in the livery of some one single colour, or in a variegated and versicolor dress, and so fall under the perception of the sight, but not of the touch.  
2. Besides its own proper object, it runs (with unlimited commission) through all the common ones, and surveys the Figure, Magnitude, Number, Motion, Site, and Distance of each visible; so that from hence should any derive the pedigree of all Arts and Sciences, and affirm that from this Divine sense, as from the protoplast, all honourable inventions (those aërial ones of Music excepted) have received their fruitful productions, and successive multiplications: we confess we could not disallow the probability of the Genealogy.  
3. Vision is performed by a motion, swifter than that of ill-spent time, & even at the remotest distance; & for this reason, should we character the sight to be the shadows or representative reflex of the soul, as that is of Divinity, the resemblance would be our warrant; for as this comprehends the Ideas of things, exalted above the contagion of their materials, so that admits the incorporeal and intentional images of the objects: as the one is capable of two contraries, at one and the same instant of time, and distinguisheth betwixt true and false; so the other at once discerns white and black, and while it receives one contrary, is not hindered from the perfect dignotion of the other: the intellect enjoys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a deliberation and arbitrary power of election and resolution, which submits to no compulsion; the sight in its action is uncontrolled, and boasts a liberty, which the indulgence of nature hath conferred upon it, but denied to the younger brethren, the other senses; for the ears stand ever open to the admission of sounds, and the nostrils have no guard, but what they borrow from the hand, to protect them from the incursion of ingrateful and offensive odours; but the eyes are fortified with counter-scarves, or curtains, wherewith, at pleasure, they may repulse the invasion of the destructive object.  
3. The sight by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exquisite and infaillible dignotion, and certitude, contributes more to our intelligence; for a Canon it is in the Civil Law, worn into a proverb, plus valet oculatus testis, quam auriti decem, the testimony of one eyewitness carries more assurance and authority, then of ten that assume their information from the ear. From these and other reasons of equal persuasive validity, we adventure to deduce the error of Theophrastus, who mistook the sight, for the essence of man, and that laps of Anaxagoras, who affirmed that vision was the prime end of our creation.  
How wonderful are the works of thy hands, 
Visus elogium.  Oh Lord! were but the Persian learned in the Optics, how soon would he become this senses Proselyte, with blushes red as his angry deity, forgo his fond Idolatry of the Sun, and address his more pardonable devotion to the more glorious Luminary, the Eye, wherein the image of Divinity is far more resplendent; for the Sun irradiates the world. yet without comfort or benefit to itself; but the bright Gemini of the lesser world, do not only illuminate the body, but inform and delight themselves in the beauty they discover: When the Sun goes down to wake the Antipodes, and leaves our Hemisphere benegroed, we can delude the Tyranny of Night with Tapers, and kindle an artificial day; but when once our own lights suffer extinction, what an eternal blackness surrounds us? from which no beams, but those of the Sun of glory, can relieve us, & which, in this life is an affliction, that anticipats the horrid opacity of the Grave. and had not the purblind Soul of Momus been more ignorant, than his calumny would have made Nature appear, he had discovered those windows in the eyes, which his blasphemy proclaimed deficient in the composure of man; or according to the character given them by Alexander the Pertpatetick, 
Mirantur Oculi, a lamant, concupiscunt, Amoris, irae, furoris, misericordiae ultionis indices sunt; in audacia prosiliunt; in reverentia subsident, in amore blandiuntur, in dio efferantur, gaudente: animo hilares subsident, in cogitation ac cura quiescunt, quasi cum ment simul intenti, etc. Laur. Lib. de Sens. Org. 11. Cap. 3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are the mirror of the Soul, wherein all her closet conceptions, whether peaceful or passionate, are written in the spiritual alphabet of looks, and intuitively legible; witness the mute intelligence of Lovers, who can converse like Angels, and conceive each other by glances, that significantly deliver their apprehensions, and carry with them the notion and contents of their desires.  
But we reduce our pen (that had not wandered, but in hope to have met with some encomium, that might have run parralel to the dignity of this learned sense, and so expiated the digression) back from this licentious seduction, and chain it to the definitive expressions of more severe Philosophy.  
The sight is an exterior sense, 
Visus 1. Difinitio. 2. Organon.  that receives and discerns external visible objects, by the ministration or benefit of the eye, which is the adequate organ of vision.  
This lesser microcosm, the eye, is the instrument of sight, 
Oculi.  composed of six Muscles, three (the external and conjunctive excepted) Coats or Membranes, three Humours, two Nerves, very many Veins and Arteries, and a large quantity of Fat: Of these parts, we shall only meet with so many as immediately are official to vision, and the first that among them salutes our observation, is the Cornea Tunica, Horny Membrane.  
This coat, being originally a derivation, 
1. Corea Tunica.  or process of the Dura meninx, and enshrining the whole eye, wears the Epithets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Corneous and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hard, from the manifest similitude betwixt it and a Horn, shaved to a transparent thinness; for in substance it is (1.) perspicuous or tralucid, 
1. Perspicua.  that the visible species may have admission or transitus into the eye. (2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  void of all colour, that the images may permeate into the eye, clad in their native purity, and not disguised with the infection of any colour but their own: (3.) hard, 
3. Durus  that it may the better oppose external injuries: (4.) dense, 
4. Densa.  that the iimages after progression through a thinner medium, the Aer arriving on a thicker medium, this Membrane may be refracted; for we are to observe in general, that since vision is made by refraction, and refraction is made for the variety of the diaphanum; that all parts of the eye, that are immediately inservient to sight, do perform their office as they are tralucide and perspicuous, and differ in diaphanity according to their tenuity and thickness. The figure of this coat is round, 
5. Rotunda.  that the eye might discern objects greater than itself. Si enim Oculus non esset rotundus, quantitati rei capiendae non sufficerit. Vid. Perspect. Comm. Lib. 1. propos. 29.  
Between this Membrane and the Crystalline Humour, 
2. Humour Aqueus.  is lodged a liquid substance, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Aqueous, or Albugineous Humour, which is ordained diaphanous, and void of all colour, for the same reasons the Horny coat is so, and more rare than it, that here the species may suffer a second refraction.  
This liquor effused, 
3. Vuea Tunica.  the next considerable that occurs, is the second coat, called foe the the grapy Tunicle, 
Versicolor.  from the resemblance in colour and superficies it holds with the kernel of a grape, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because as the Chorion, it receives and supports the disseminations of the Vessels, which is a production of the Pia Mater, immediately investing the Optic Nerve, expansed into a membrane. This, of all parts of the eye, only is diversicolor; for on the outside, where it toucheth on the horny Coat, it bears sables (a colour not to be found in any other part of the body, if Galens inquisition satisfy, Lib. de usu part. 10. cap. 3.) on the inside, where it faceth the Aqueous and Crystalline Humours, it is of a dark grey, 
Nigredinis usus  or duskish brown, inclining to black; but where it constituteth the greater Circle Iris, or the Rainbow, it appears sometimes skycoloured, sometimes green, and very often black. 
Luce's debiles in locis obscurit magis apparent, in luminosis latent.   
Concerning the black tincture of this Coat, in that part, that respecteth the Crystalline Humour, Anatomists, and the masters of the optics agree, that Nature intended it, either that the Crystalline Humour being herewith veiled over; might the better recollect and congregate his own brightness, for, according to the position of Alhazen. Lib. 1. prop. 33. a small light in a dark obscure place is better perceptible, and diffuses a brighter lustre, then in a wide, light place, and makes the circumjacent parts more visible; so the internal splendour of the eye becomes more bright, and the visible images appear more illustrious in the Crystalline Humour, because the inner circumference of the whole eye is lined with this dark and obscure membrane, by whose shadow the Crystalline is eclipsed; so that his refulgent brightness reflecting back from the opposite opacity of the membrane, is assembled and united in a more vigorous lustre: or for the collection, recreation and refection of the visive spirits; for when the Crystalline is offended by a too vehement light, we for remedy close our eyes, and the spirits recoiling back upon this natural darkness of the Coat, are reassembled and refreshed; or for the interception of light, for since the anterior perforation of the grapy coat, is the only portal, built and destined to the immission of the visible images; and there ought to be no second passage, whereby the light might intrude itself, what could Nature more conveniently have thought on to exclude the light, than the interjection of this black curtain when experience hath confirmed it an Axiom, that nothing better intercepts and shuts out light, than the interposition of opace bodies. 
Iridis usus.   
But concerning the main intention of Nature, in her embroidery of this Coat (in that part, which looketh outward, and makes the particoloured rainbow) with such variety of dies, 
Iris oritur exinde, quod uvee Tunicae limbus varios colores habet.  and whether she contrived it either for necessary use (which is most probable) or pleasant ornament; we find the Curiosities of Oculists rather amazed, 
Pupilla.  than their disquisitions satisfied. Wherefore we think it safe for us to fix on nothing, but a sceptical neutrality; and to acquiesce in no other resolution, then to sit down, and modestly expect the determination of future discovery.  
In the forepart of this membrane is a small Foramen or perforation, through which the visible images are intromitted to the Crystalline, called the Pupilla, which vulgarity translates the Apple of the Eye, the narrow circumference of this (comparatively to that of the Crystalline, or Cornea) principally conduceth to the perfection and distinction of vision: 
Dilatatio & Contractio.  yet in many the amplitude varies; and those in whom Nature hath framed it very narrow, are quick and acute sighted: but those who have it more dilated, see but weakly and obtusely.  
This Apple of the Eye is daily Coangusted and dilated, and appears much more coarctated in a luminous, then in an obscure crepusculous place; For since an Excess of light is destructive, and the defect of it insufficient to vision: the Eternal wisdom hath, in the very entrance of the Eye, contrived this window capable of dilatation and contraction: in dilatation to admit so much of the weaker light as is required to perfect and distinct vision: 
Dilatationis Causa.  in contraction to exclude so much of the copious and excessive, as would either offend, or perish the Organ.  
When we inquire the cause of this dilatation, Common and popular Philosophy refers us to the Animal Spirit; and believes that the Apple of one Eye is dilated when the other Eye is closed, because of the conflux, and congregation of all the visive spirits into the open Eye: But this doth not satisfy our scrutiny, since though both eyes are open, yet we plainly discover this dilatation and Contraction. For (according to the annotation of Io. Bap. Porta Lib. 3. the refract. cap. 6. and the confession of Hieron. Fabricius ab Aquapendente. Lib. de vision. part 3. c. 6.) if we look into the Eyes of any opened against the Sun, we cannot but perceive the Pupilla to be so straightly coangustated, that there will appear hardly room enough to admit the point of a needle. The learned Schegkius, in his Book de Spirit. Animal. teacheth us, that the Foramen of the Uvea tunica is ampliated and widened by the Contraction of Muscles in the root of the Eye, which immediately environs the optic Nerve: but contracted by the relaxation of the same; for the Coats seem terminated in the Extreme or root of the Eye. And, in our approbation, this weighs heaviest in the balance of Truth.  
This admirable constitution of the Uvea occasioneth those three natural degrees, 
Gradus visionis.  or gradual differences of our Sight; 
1. Perfectissimus.  (1.) Visus perfectissimus in indivisibili constitutus, when we, with the exquisite distinction discern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minute atomical bodies: 
2. Perfectus.  (2.) perfectus, when, at a proportionate distance, we distinctly see the object, but not apprehend the minimum, the smallest particle of each: 
3. Confusus.  (3.) imperfectus, when, besides those objects, which are è directo opposed, we also have a confused and glimmering apparition of other; placed ad latera, on the right, or left hand.  
The cause of which difference is thus made out; 
Graduum visus causa.  since the comprehension of the visible image is made per pyramidem, by an acute angle; but the Certification is made per Axem, by a direct line; and only that perpendicular radius, which is called the Axis, and is not refracted, doth powerfully and distinctly represent the object; but all other obliqne radij, by how much they are nearer unto, or removed from the Axis, are by so much the more, or less efficacious and conducible to representation. Hence comes it, that when the Pupilla is contracted to a smaller circumference; only the direct and perpendicular radius in the visive Pyramid enters to the Centre of the Crystalline, or together with it those radij which are nearest to the Axis: but when it is dilated, many other obliqne and refracted beams, rush together with the perpendicular, and confuse the vision. And the barbarous experiment of 
* Dyonysius upra carcerem tenibricosum, domum extruxit lucidissimam, clarissimam, calce illitam; & homines carcere obscuro diu conclusos, ex profundis tenebris in lucem splendi-dissimam Educendo occaeavit.  Dionysius, the Sicilian Prodigy, hath with learned tyranny confirmed, that if the Pupilla, when it is dilated, be suddenly  
of Plato's Jubilee) apply themselves to every visible, & hold a voluntary verticity to the object. Parvula sic magnum pervisit pupula Coelum.  
And of these ocular Muscles there are in man just so many, as there are motions, four direct, and two circular, all situated within the cavity of the skull, and accompanying the Optic Nerve, and all conjoining their tendons, at the corneous, do constitute the nameless Tunicle, so named by Columbus, as if it had escaped the observation of the ancient Anatomists; 
Galen. L. 10. de usu partium. cap. 2. 1. Attollens.  s when (in truth) it had not the mention of Galen  
The first of those implanted in the superior part of the eye, and draweth it upward, whence it is called Attollens, the lifter up; and superbus, the proud; for this we use in haughty and sublime looks.  
The second situated in the inferior part, 
2. Deprimens.  is Antagonist to the former, and stoops the eye down toward the cheek, and from this is called Deprimens, the depressor, and Humilis, the humble Muscle, for this position of the eye speaks the dejection and humility of the mind.  
The third seated in the Major Canthus, or angle of the eye, 
3. Adducens.  and leading it toward the Nose is called Adducens et Bibitorius, for in large draughts we often contractit.  
The opponent to this is the Muscle in the minor Angle, 
4. Abducens.  which abduceth the eye ad latera, therefore called Abducens et indignatorius; for when we would look with contempt and indignation, we by the contraction of this Muscle, hale the eye into an obliqne and scornful position.  
If all these four work together, the eye is drawn inward, fixed, and established; which kind of motion Physicians call motus Tonicus, we in our language, the Set, or wist-look.  
The fift slender obliqne Muscle, 
5. Obliquus.  running betwixt the eye, and the tendons of the second and third Muscles, by the outward angle, ascends to the superior part of the eye, and inserted near to the Rainbow, circumgyrats the eye downward.  
The last, and smallest, 
6. Trochiea.  twisted into a long Tendon circumrotates the Eye towards the interior angle, and is called the Trochlea Muscle or pulley. These two circumactors are surnamed Amatorij the Lovers Muscles, for these are they that wheel about the Eye in wanton or amorous glances. 
Objectum visus.   
Although our reason embrace for a verity, that admits no dubitation, that the object of Sight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Visible, in general whatever submits to the comprehension of the Sight; and in particular, that the proper and adequate object of this sense is Colour; for nothing is visible but under the gloss and varnish of Colour, nay, Light itself (which some entertain for the second object of vision (submits not to the discernment of the Eye, quatenus Lux, under the notion of its own formality, but instar albedinis, as it retains to whiteness: yet when it attempts an established and satisfactory theory of the true nature of Colours; it soon runs to a stand, and discovers nothing of more certainty, then that this jewel, the knowledge of the nature of colours, is only digged out by the miners after Knowledge, but no hand was ever yet so happy as to be constellated to the Exantlation or landings of it.  
1. For the subtle Genius of Nature Lib de sensu & sensili. cap. 3. defines Colours to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the extremity of a diaphanum terminated; and subjoines, that Colours belongs to all things ratione perspicuitatis, and that the diaphanum or pellucid body terminated; is the subject of Colour; For if the perspicuum suffer condensation to the amission of its transparency, and so forbidden the transmission of the visible species, it become colourated, and may be said to be terminated; for it prescirbes bounds and limits unto the sight, and determines the act of vision: And thus ascribes the Causes of Colour unto the gradual termination of the diaphanum; which proceeds (1.) from the condensation of the diaphanum alone, without the admistion of any other body; thus stars being lucid bodies compacted, become visible: (2.) from the commistion of an opace, with a tralucent body, thus Fire, in the primitive simplicity of its own nature most perspicuous, appears red, because commixed; and obnubilated with fumes and exhalations, 
De colorum commistione, & speciebus, multa egregiè scripsit Scalig. Exercitation. 325.  and thus from the concorporation and mixture of the Element with another, of a lucid and transparent with an opace and terrestrious, come forth the primitive and ground colours; and from the various and complexed unition of these first and father extreme colours, all other intermediate and changeable tinctures deduce their original.  
2. Others refer the causes of primary and secundary Colours to the graduality of opacity and light.  
And the Chemists (who in their laborious exploration have out done all other in this abstrusity) reduce their causes unto Sal, Sulphur, and Mercury, and believe that bodies receive lustre or obscurity, and by sequel, the various degrees of colours, from the various mixture of their volatile with their fixed salt.  
But from neither, not all of these opinions ariseth, to a subtle examination, satisfaction enough to terminate our Enquirie; or to accuse us of singularity, if (in this particular) we appear sceptical, and profess to suspend our adhaerence to authority, until it shall, with less obscurity, attempt the revelation of this Magnale.  
The Medium of Sight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perspicuum, 
Medium visus.  all bodies qualified with pellucidity or perspicuity: and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath more opacity than the Medium. Hence is one Element perceptible in another, water in Aer, and Earth in water; and the same colorated thing is conspicuous in pure and limpid water; but invisible in turbid and polluted. And for this reason a colourated object may be a Medium, provided, that it be not absolutely opace, but more tralucent than the visible. For thus Brassavolus saw his Pismire, and Cardan his Silkworm, through the diaphanous solidity of their electrical Mausoleums.  
That Vision was done by Emission, 
Modus Visionis.  and that the Optic spirits did in a continued visive radius stream from the Eye to the object, and so apprehend it; was an error of no meaner Extraction, than the great Patriarch of the stoics, and adopted to the patronage of all Philosophers, that spent that long interval of time, betwixt him and Aristotle, but exiled by the justice of Aristotle's reason, it for ever resigned the possession of the Schools, to the just dominion of truth: and since few have been such stubborn votaries to the tyranny of ignorance, as not to subscribe the opinion of Aristotle, that vision is made by the reception of the visible images in to the Eye; and that neither radij, nor Light, nor Spirit, are emitted from the Organ towards the object. The reasons are most elegantly recited by Jul. Caes. Scaliger, Exercit. 32 5. & 298. & 289. Sect. ib. etc. Zabar: Lib, 2. de visu cap. 4.5. and Andr. Laur. Libr. 2. de sens. Organ. Quaestione prima.  
When we look within ourselves, 
Finis visionis.  and read the end and duty of our sight, we cannot but conceive the Error of Anaxaggras Homines ad videndum esse natos, more venial than that of Aristotle and most of his Pupils, visum esse sensum Commoditatis; and could hearty wish he had said Faelicitatis. For the beatitude of man is Essenced in the Knowledge and contemplative (though but gradual) comprehension of God; and no sense so clearly manifests the immense glory of the Creator, as this that is familiar with the beauty of the Creature. For though the Brutal part of mankind, overrun with sensuality, think the institution of their Creation satisfied in the actions of sense, and seldom look beyond the barks and Exteriors of things: yet the Philosopher extends his eye to invisibility, being ravished with the borrowed glory of the visible: and some have been beholding to their sight for their Conversion, and happily confessed that the Eye of their sense hath directed the acies of their reason to the essence of all essences, and soul of all causalities.   

CHAP. IX. Of the Hearing.  
'TWas a Hypochondriack absurdity of Plato, that all our Cognition is but Recognition, and our acquired intellection, but a reminiscence, or rehearsal of those primitive lessons the Soul had forgotten, for proper Science is proper only to Omniscience, and not to receive knowledge by infusion, or acquisition, but to have it spring from the fountain of his own essence, is the attribute only of the Essence of wisdom, and a privilege due to none, but the Ancient of days, to have his knowledge derived beyond Antiquity: but Man, poor ignorant Man, commanded into the World on the design of knowledge, must sweat in the exploration and pursuit of it; and can never possess any science, in this life, but what he must dearly purchase with his own discovery, or precariously borrow from the bounteous industry of his Forefathers. Now that the mind of man might partake the notion of what concerns this, 
Quemadmodum aspectus ad vitae dulcedinem, & commoda magis est necessarius, ita Auditus ad accipiendam artem, sapienti am & scientiam est accommodatior. Ille ad inventionem, hic ad Communicationem aptior est Lauren. Lib. 2. cap. 12.  and the future life, his Creator hath furnished him with the sense of Hearing; the sense particularly and expressly disposed for Discipline, for though we sing Hymns to the Eye for the invention; yet we must acknowledge a sacrifice due to the Ear, for the Communication, and distribution of Arts and Sciences,. And this the Egyptians intimate in their Hieroglyphic of memory, and the Philosopher expresseth in his character of the Hearing, Auditus est sensus disciplinae: and the glory of our Century, Sennertus elegantly delivers thus, Aures in Homine quasi porta mentis sunt, per quam menti communicantur, quae doctrina & institutione de Deo & aliis rebus necessariis traduntur, quaeque nullo alio sensu addisci possunt.  
The Hearing is an Externall sense receiving and perceiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sounds audible, 
1. Definitio.  by the benefit of the Ear. 
2. Organum.   
The adequate instrument of hearing is the Ear; divided by Anatomists into the (1.) Externall, and (2.) Internal.  
The Externall Ear, 
1. Auris Externa.  or Auricula, (intended by Hypocrates in that prognostic, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aures frigidae, pellucidae, & inversae mortiferae) was intended by Nature (1.) for Ornament, (2.) for the refraction of the Aer, whose uncorrected violence and impetuosity, would otherwise shatter the Tympanum or Drum-head; (3) to catch and collect the species of sounds diffused and scattered in the Aer, and through its unfractuous Convolutions convey them into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or auditory cavity. For those that have lost their external Ears hear but obtusely and confusedly, and receive all sounds and articulate voices, like the purling murmur of a rivulet, or the fritiniancy and shrill note of Grasshoppers. Hence Brute Animals, by the dictate of instinct prick up or arrect their ears in a position to meet and intercept the wandering sounds; Hence Hadrian the Emperor to palliate his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and extenuate his imminution of this sense, 
Hinc exactius audiunt quibus aures exterius prominent, & si non nimium, tam en longo decubitu, quam neutricum ligaturis, aures depressas haberemus, rectius audiremus.  set his hands to his ears in a prominent posture, with the palms forward; and hence those Scythians, whose outward ears are syderated or sphacelated by extremity of cold, plant Cockle, or Schallop shells in their rooms, for the congregation and direction of the sounds that preterlaps the Meatus Auditorius.  
The external Aer charged with the audible species, 
2. Auris interna.  and thus qualified and conducted by the outward, 
1. Meatus auditorius.  is wafted into the inward ear, through the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or auditory Canale, which is a long, round, obliqne perforation of the os petrosum, or stony bone, invested with a thin, dense, hard, perpolite skin, that firmly adheres to the bone, that the sound may herein suffer densation, collection, and turbination. In this Cavity is found that bilious humour (called by Aegineta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sordiculas in auribus, and by the vulgar English, the eare-wax (or gluttonous expurgation of the brain, 
Cicer. 2. de Natur. Deorum ut si quae minima bestiola conetur irrumpore, in sordibus his, tanquam in viscio nihaerescat.  provided (if we reject not the conception of Cicero) for the inviscation of the Auricularia Earwig, and other small infects.  
In the end of this Foramen is spread a tranverse interstitiary, or round parchment (called by some Anatomists the myrinx, by others the mediastinum, 
2. Tympanum.  by most the Tympanum, but by the best the drum-head) to exclude the external from rushing in, and concorporating with the internal or congenite Aer: for since the external Aer is subject to Anomalies, incrassation, humectation, and inquination; were it but admitted to a conjunction with the originary internal, it would perturb the native tenuity and purity thereof, and impose upon it the contagion of its own impressions. The substance of this partition is not osseous, lest the sounds should be repulsed; nor carneous and soft, for that was absolutely unapt for transmission of the sounds; but membranous and nervous; yet pellucid, thin, and subtle, that the sounds may be intromitted to the ingenite Aer; for those, who have this membrane incrassated, and too much condensed, from the primitive conformation, suffer a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or deafness incurable, and must expect the attenuation and rarefaction of it, from the energy of no heat, but that of the Sun of Righteousness, which ariseth with healing in his wings; and the driest of any Membrane in the body, for the better reception of the sounds: for dry & hard bodies principally conduce both to the admission and resonation of sounds; witness our experiment in musical instruments and the Aphorism of our Oracle; in his description of the Tympapanum: 
Hippocr. Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is in the ear, near to the rocky bone, a thin film or tunicle, like the spider's web, and of all other membranes the driest, but that, what hath most Siccity, is most apt to resound, there are many Evidences.  
Behind this traverse, in the second cavity of the ear, are found the three small bones, 
Ossicula tria.  Incus, Stapes, and Malleus, the Anvil, Stirrup, and Hammer, in probability, borrowing these appellations, rather from their Figure, than office: For since solid, compacted, and polit bodies are most accommodable to the impulsion, delation, and communication of sounds, the soul of reason, the Creator framed these three bones, substantially very hard and solid, and superficially perpolite, that by their durities, and laevity, the sounds may be delated to the implantate Aer; and contrived them naked & uninvested, for were they obducted with any softer involution, 
Sunt haec ofsa solidissima, ut resonent; & quod mirum est, eorum in puerulo, eadem est, quae in seen magnitudo. Andr. Laur. Lib. 2. cap. 13.  they would be inofficial to pulsation, and the successive trajection of sounds: and for no other reason their dimensions are the same in all constitutions, and their magnitude in an Infant, equal to that of those in full grown procerity.  
We shall here, 
4. Aer implantatus.  with resolution, be guilty of the omission of some parts in the ear, concerning whose use, Authors deliver more of conjecture then certitude, and rather betray our disquisition into the perplexity and wilderness of opinion, then conduct our curiosity home to the point and unity of established truth; and apply our perpension only to the implantat Aer, being a subject as full of obscurity, as worthy the industry of the subtlest exploration. For though all parts in the ear be necessary to audition, that the vitiosity or defect of any, induceth a depravement or abolition of the action of all: Yet it is an opinion vulgarly passant, derived as high as Plato, assented to by Galen, 
Galen. 7. de decret. Hippocrat. & Platon. cap. 5. Arist. Lib. 2. de An.  and confirmed by Aristotle, Aerem implantatum esse princeps auditus Organum, that the Originary Aer is the precipuous instrument of hearing. For as to the reception of the visible image is provided an internal fulgor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consociable to the external, which should propter similitudinem substantiae, with familiarity entertain the external: so also in the ear is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an aerial substance, generated of the most pure, and rarified portion of the generative materials, the seed and maternal blood, which by reason of cognation, and similitude of substance, 
Sedes aëris implantati.  doth welcome and embrace the delated species of sounds. But to conclude on the place, and situation of this implantate Aer, seems a business of no small abstrusity: Hieron Capivaccius seats it in the expansion of the auditory Nerve: Archangelus Picolomin Lect. 5. is positive, that it is penned in the extreme Cavern, or inmost den, drilled in the os petrosum; and Hieron. Fabricius ab Aquapendente believes, that all the cavities, angles, and creeks of the internal ear (which otherwise had remained natural Grotescos, and hollow vacuums) are possessed and repleted by the implantate Aer.  
We must not indubitate the existence of this innate Aer, nor question the verisimility of the opinion, that it is included in the sinus of the ear, 
Vsus deris implantati.  to symbolise with the external advenient Aer, and so invite, at least, admit it: but that the principal and judicatory instrument of Audition, is Aer, we dare suspect, and can produce warrant from no contemptible authority to deny: For Hercules Saxonia, and Andreas I aurentius, (men whose names are Antidote sufficient against prejudice) account the implantate Aer, only for the internal medium, inservant to the convoy, and transmission of all sounds, simple or articulate, into the true and proper Organ of hearing; and teach us, that the Acoustick Nerve, determined and expansed in the extremity or cone of the Cochlea or Snayl-shell, is the approximate Sensorium of Hearing: And Galen. Lib. 1. de cause. symptomatum. Cap. 3. leaves it for granted, that the prime instrument of the hearing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the internal end or extremity of the conduit. For the implantate Aer is the receptory of the species audible discharged from the external Aer, through the anfractus and sinuous tortuosities of the ear, and immediately transfers them to the auditory Nerve, which is an exortus or production from the fifth conjugation of the brain, running through the perforation of the os petrosum into the ear, and there by a particular constitution, determined and continued for the special and determinate comprehension of Audibles. And a Catholic Theorem it is, sworn to by Aristotle, 2. de Anima. Nihil expers Animae alicujus sensus est instrumentum; but this innate Aer partakes not animation; 
Vid. Andr. Laurent. lib. 2. de sens. Organ. Quaest 10.  for the Soul is not actus corporis simplicis, but Organici; wherefore it cannot be the immediate Organ, but the internal medium of audition, generated of the ambient Aer, not by concoction and elaboration, as are the Spirits, nor there by any action of the Soul, but by the perpetual arrival of new Aer; which is partly transcolated through the Tympanum, and so delated into the Cochlea or Snayl-shell; and partly derived thither through the slender perforation or pipe opening into the Palate. Hence may we resolve that Problem, why oscitation or yawning perturbs our Hearing? For in oscitation, the expulsive Faculty endeavours to discharge a dull vapour lodged in the crannies and chinks of the throat, which arising in compression of the parts, unto the ears, by those Foramina, made from them into the palate, croudes into the Snayl-shell, and causes a tonitruating and tumultuary noise, which drowns, or adulterates the calmer and more delicate species of sounds offered from without.  
The external medium of this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Personabile, 
Medium externum.  Aer and Water: Both which elements (though Aristotle deaf unto the experiment of nocturnal piscation, would not hear of the latter) concur in their efficiencies, and contribute their faculties to Audition, in more than a single respect, (1.) as a medium qualified both for the reception, and transvection: (2.) as materials necessary to the production of sounds. For in concussion, the Faculty of the Medium, or potentia of the Material, is actuated, when it is intercepted and dilacerated betwixt two solid bodies, vehemently charging each other. And a sound is a quality produced from Aer, 
Objectum Audius.  or Water percussed and fracted by the sudden, and violent concussion or arietation of solid bodies. Hence is it manifest to the capacity of any head, that was not constellated to ignorance, that to the generation or a sound, is required the conspiration and concurrence of three concomitant, or rather, successive Actions (1.) the affront, or shock of two solid bodies: (2.) the Elision or disruption of the Medium (3.) the resonance of the Medium; after which, immediately succeeds the sound.  
The manner of this laceration, the most Elegant Julius Casserius Placentinus delivers thus. 
Fractionis Modus.  When two solid bodies strike one against the other, the intermediate body is with such impetuosity impulsed, that the Atomical parts of it cannot observe the order of motion by succession one after another; but rather disorderly throng and prevent each other, before the first part hath avoided the place, another is driven upon the neck of it, and so the motion, which when successively performed, is gentle and easy, becomes, by reason of this inordinate impetuosity, tumultuary and tempestuous. Hence is it that soft and acute bodies yield no sound in their collision, because the stroke betwixt them doth not so disparkle or shatter the intermediate body, that thereon should follow any interpretation or fraction, whereby the calm and successive dissipatior yielding may be prevented.  
The Externall Aer, 
Audiendi modus.  thus qualified with the impression of a sound, altars the next adjoining Aer, and this impells and altars the next to that, and so successively until 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contiguity and continuation it arrive at the ear; For as on the injection of a stone into water, there will arise circles on the surface of the water, enlarging and pursuing each other: so from the elision of Aer, are there generated invisible aerial circles, moving in successive rounds, or vocal waves, until they attain unto the Organ of Hearing. But this undulation is not dispatched in a moment, but in progression of time. And for this reason, a sound is not presently after the stroke delivered to places at distance: we behold the Coruscation of nitrous and sulphurous exhalations, fired in the Clouds, some minutes before we hear the fragor given upon laceration: and we discern the flash, a good space of time, before we hear the report of a Canon: and in the open field we plainly perceive the arm of a man, hewing wood, lifted up for the second stroke, before we have heard the first.  
The Aer thus impregnated with a sound, conducted and conglomerated by the Externall ear, first strikes upon the most dry, and resounding membrane the Drum-head; this thus strucken, justles and impells the three small bones, and impresseth the Character of the sound on them: they immediately glance it forwards to the implantate Aer: this shoots it through the windows of the stony bone, into the winding Burroughs; thence wafts it into the Labyrinth; thence into the snailshell, and at last surrenders it to the Acoustick Nerve, which presently transmit it to the Common sense, as unto the Censor or Judge.   

CHAP. X. Of the Smell.  
THis is the middle Finger in the left hand of the sensitive Soul, and like virtue, dwells in Medio, between the other four, whose Natures stand farther removed from mediocrity; For the Sight and Hearing extend their comprehension to the largest remove of proportionate distance, and can arrest the object without the line of their own situation: The Taste, and Touch work not, but by contaction, and are not active beyond the narrow Orb of corporal Contaction, and substantial admotion: But the smell, whose nature is a reconciliation of the others contrary Extremes, and a power in which are united the opposite impossibilities of the rest, is actuated into apprehension, partly by the interposition of a medium, and partly by the contiguity and approximity of the object.  
We may therefore define Smeling to be the middle sense of the five external, 
1. Definitio:  which perceives the Odours of things drawn in by the nostrils to the mamillary processes of the brain, for the use and Commodity of the Creature.  
That the Object of Smelling is an Odour, 
2. Objectum.  is a universal Theorem oraculously established beyond the denial of any: but what the nature of an Odour is, hath been a Catholic Problem, mysteriously removed above the comprehension of most. Heraclitus cited by Aristotle Lib. de sens. & sensili. cap. 5. many of the primitive Philosophers, and most of the Family of Aesculapius, have left on record, for an indubitable maxim, that the smell is not affected only with an incorporeal quality, or spiritual species: but that a certain aerial, subtle substance, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vaporous exhalation is expired from the Odorate Object, which doth substantially move the sense: and Galen. de instrum. Olfactus cap. 2. (though the Charity of Casserius Placentinus attempts a witty vindication of so honourable a judgement from the guilt of Error, and would have us by substantia, under Subjectum Odoris) stroke in with them and resolved thus; that which exhaleth from the bodies of things is the substance of an Odour. On the contrary, Aristotle, and all his tribe determine an intentional, and no substantial Emission; 
Odores non sunt substantiae.  and that only the bare image exhaling from the odorate body, is delated unto, and apprehended by the Organ of smelling. And in truth this latter latter opinion deserves priority, provided we admit it with modest Caution and discreet limitation: although the former includes something of reason, and but in part deviates from the tract of truth.  
For first, the magic of no arguments must seduce us to admit, that Odours are corporeal substances, Sensus enim substantias non percipiunt, sed tantum earum accidentia; and we have already demonstrated, that no sense is actuated into sensation, by the real or material, but by the spiritual or intentional quality of the object. Wherefore we shall be unreasonably partial to deny the same to the smell; and must conclude that nothing corporeal, but only the species, by Aporrhoia's streaming from the odorate body, doth invade the Organ of smelling. And on the other side, the infidelity of no Academic can be so obstinate, as not to acknowledge, that there is an Effluvium or exhalation from the odorate object, diffused into, and transported through the Aer; for quotidian experience learns us, that odorate exhalations extend their subtle Energy, not only to the production of divers affections in the brain, proportionate to their own variety and vehemence; to the comfort or affliction of it, by the communication of their own excesses in first or second, or formal friendship or enmity in third and occult qualities, as the Oracle of Cous observed, Aphor. 28. Sect. 5. Odoramentorum suffitus muliebria educit, & ad alia plerumque utilis esset, nisi capitis gravitatem inferret; But even to the painful vellication and rosion of the nostrils, eyes, and the tender parts of the face. And again, we observe most perfumed bodies in tract of time, to fall into minoration of gravity and substantial contabescence; and the Odour to continue vigorous in the Aer; a long time after the remove of the body, from which it was effluxed. All which are manifestos sufficient to ascertain us, that from odorate bodies there doth ascend a certain corporeal exhalation, carrying with it the faoulty of Calefaction, Frigefaction, exiccation, humectation, and other efficiencies, which no Philosophy can expect from the naked immaterial species or representative forms of odours: & therefore we willingly subscribe thus much, that from most odorables there doth an odorate vapour exhale, and that this exhalation is corporeal: but yet, that there is presumed and required a spiritual or intentional image of this odor, to the act of the sense or smell of it, is our asseveration, and we hope the sense of Truth.  
But whether there be required a concurrence of both? or whether the species of an Odour, 
An species odoris semper vaporis vehiculo indigeat?  which is only and properly the object of smell, be always in conjunction with some corporeal subject or vapour, without whose association, it cannot be delated to the sensorium? is yet in dispute, and indeed the Axis on which the weight of the whole controversy is moved. We are satisfied that the coadjutancy of a vapour is not semper, in omnibus et singulis, necessary: that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or exahalation evaporated from the object, does not always accompany the Odour to the Nostrials; yea that frequently the object emits no corporeal effluvium at all, and that the smelling is very often excited by spiritual qualities, or the species only of an odor, expired from the odorate body, and arriving at the Organ. For whoever grants this exhalation to be always concomitant to the Odour, as the vehicle or transporter of it; must infer an alogy not a little derogatory to the great attribute of God, his wisdom, that is, mutilate the whole fifth days work, rob all the Citizens of the Ocean of one sense, which by the charter of their Creation, they stand possessed of, and subvert the experiment of Anglers, who perfume their baits. 
Boeoti apud Antiquos stoliditatis et stupiditatis nomine malè audierunt, ut innuit. Horat. in Epist. Boeotum incrasso, jurares aere natum.  For since the Soul of an Odour consists in Sicco à calore elaborato, and all exhalations by natural propensity ascend to unite with the congenerous element of Fire, how much a Boeotian is that head-piece, that can conceive they shift their essence, and descends to the earth in the bottom of the water? or when therer arrived, that they can conserve the integrity of their nature, since all odorate bodies no sooner meet with humectation, but they bid adieu to their odorable endowments. Moreover, whence came so large and diuturnous an effluvium, which serves to qualify a waste quantity of Aer, be maintained? Assuredly, if the odorate bodies, which are frequently of very small bulk, were wholly at once resolved into vapours, they would not suffice to the expletion or tincture of half that spacious room, which the odours possess And 'tis no rarity to observe perfumes of minute bodies, a long time to maintain the prodigal expense of odours, without a marasmus of substance, or minoration of gravity.  
Our hopes tell us we shall offend but venially, 
A digression.  though we here make a short excursion on the negative of that question, An odores nutriendi vim babeant, whether odours are endowed with the power of nutrition? For since the aliment of a body ought to be corporeal, & ex iisdem nutriamur, ex quibus constamus; the materials of our nutrition, must be congenerous to those of our generation; but odours are but simple qualities, and homogeneous to but one ingredient in our composition: we may safely conclude, that odours can be no pabulum or aliment proper for the sustentation of compound and solid bodies; and willingly resign such aerial pasture to the astomy or people without mouths, mentioned by Pliny, and after him by our countryman, Sr. John Mandevil, (who was very unfortunate in his travails never to visit Anticyra) or to the offspring of the western wind, the Spanish Jennets: and must receive what is observed in the refocillation or refection of the sick, either in sudden Lypothymies, or Hectic languors, from grateful and fragrant Odours; and recorded of dying Democritus, that with the smell of hort bread only, he maintained a three day's siege against death, to be meant not of the odours, but odorate vapours exhaling from the bread, and other odorables. Neither is that a true and real nutrition, which is made by the apposition only of an analogous' substance; but in propriety of language, a recreation, or refocillation only of the Spirits.  
Concerning the instrument of smelling, in a licentious acception, 
Odoratus Organon.  all men agree upon the Nose; but in a more satisfactory and severe, the best and most Physicians have determined, that the two mamillary processes of the brain, are the principal sensorium.  
The Nose is by Anatomy distinguished into the (1.) External, 
1. Nasus euternus.  and (2.) Internal: The External (to omit the parts of it) is in the intention of Nature, inservient to a manifold use: (1.) to the delation of the Aer both into the brain, for the generation of Animal; and lungs, for the material of the vital spirits: (2.) to the delation of Odours up to the Papillary protuberances of the brain; hence those who have suffered amputation of their Noses, fall inevitably into an utter abolishment, or great depraument of their smell: (3.) to the evacuation of the pituitous excrements of the brain: (4.) to assist the vocal organs in them formation and melodious articulation of the voice: (5.) to be the beauty and amiable decor of the face: and this certainly was considererd by that white assembly of Saxon Virgins, 
Hinc Virgil. Deiphobi nasi dissectionem vocat vulnus inhonestum. Lib. 6 Aeneid.  (whose memory smells sweetly in our English Chronicle) who, to conserve their consecrated chastity inviolate and unsullied by the violent lust of the insulting Danes, gladly embraced the amputation of their noses: taking for granted that deformity was the best Antidote against a rape, and the greatest deformity the want of a nose.  
The internal nose consists of two parts only (1.) the Os Ethmoides, 
2. Nasus internus.  Cribriforme, or spongy bone: (2.) the Mammillary Processes of the brain. 
1. Os Ethmoides  The spongy bone is the Velamen or muniment of the two mammillary productions, drilled full of slender holes or spongiosities, through which the inspired Aer is immediately conveyed to the brain, and in which the Aer qualified with Odours, undergoes a praerequisite alteration and preparation, before it be presented to the prime Organ of smelling, which are two long, white, nervous, 
2. Processus mammilares princeps odoratus organum.  productions of the brain, situate within in cavity of the skull, invested, as all other Nerves are, with a crass, and thin membrane, and derived to the basis of the nose.  
This is a doctrine contemporanie to our reverend Tutor Hypocrates delivered Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The brain doth smell the oder of dry things, attracting the same together with the Aer, through cartilagineous or grisly pipes that are dry: supported by Galen. lib. de Odorat. Organo. 8. de usu Part. and 1. the Sympt. Caus. and is demonstrable by two irrefragable arguments used by Laurentius thus.  
Arg. 1 That part is to be accounted the principal and precipuous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath a pecular substance, figure, and composition, witness the Aphorism of Galen. 6. de Placit. Hippocr. & Platon; but the mammillary protuberancies of the brain, amongst all parts of the nose, have obtained a peculiar nature, figure, and composition, to be found in no other part; but the bones, Cartilages, and membranes are in all parts alike: wherefore the principal cause of this action of smelling is to be ascribed to the Mammillary processes. Arg. 2  
There is no part in the nose alterable by odours, but these processes being full of spirits, do with facility receive the species of odours, and being consubstantial to the Nerves, have a notion of that quality they receive.  
The Medium conducible to Odoration is Aer and Water, 
Medium Odoratus.  yet neither according to esence, but qualification and impraegnation. That the Aer infected with an odorate tincture is a medium, hath ever been a truth ratified beyond the dubitation of Pyrrhonian infidelity. That the water is endowed with the like capacity, and perodorable faculty, we may with Aristotle Lib. de Hist Animal. 4, cap. 8. argue from the vulgar experiment of betraying Fish with perfumed baits.   

CHAP. XI. Of the Taste.  
THe irregular sophistry of some, from a circumstantial affinity concluding an essential identity, & from a too strict exposition of that loser line of Aristotle, Lib. de sens. & sensili. cap. 2. Gustus est quoddam genus Tactus, hath not only started that Zetema or doubt An Gustus sit idem sensus cum potentia, quae qualitates tangibiles percipit? But with pertinacity maintained the affirmative, and confounded this sense with the Touch. But as the inference is unlawful, so is the interpretation unjust, rendering in a rigid and absolute sense, what was intended in a conditional, and delivered in terms of some latitude. For though at first blush, the words seem to prove that the Touch is the genus and the Taste but the species or subdivision of it: yet to him, that shall with severer eyes pry into the deuteroscopy and medullary intention of them, will it manifestly appear that Aristotle meant no more than to demonstrate the Gognation and similitude betwixt these two Senses. For had the Contents of his thoughts been, that the Taste and Touch were not in specie different, in probability he would never have said, Gustus est tactus quidam, but have spared that conditional particle, and in positive and down right terms have said Gustus est tactus.  
Neither can it become our reason to wonder why Arisiotle speaks thus of this sense only, and not of any other; since so large an Analogy and resemblance can be made out, betwixt no two senses, as betwixt this and the Touch; for in both there can be no comprehension, without the immediate application of the object on the Sensorium, and the contiguity of their extremities: and Gustable Qualities, in regard of corporeity, materiality, and terriety, so fitly correspond with Tangible, that we may safely avouch that sentence of Aristotle, Gustabile est quoddam tangibile.  
Wherefore we must acknowledge the Taste a peculiar Sense, declaring its dependency on, and distinction from the Touch, both Objecto and Organo; For the object of one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tangible, of the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gustable: and the Touch conserving its integrity and vigour in the tongue, the Taste may be abolished or depraved: & ubicunque est Tactus, ibi non etiam est Gustus.  
It is generally defined to be one of the five external senses, 
1. Definitio.  whereby we discern the difference of Sapours.  
The proper and approximate instrument of Tasting is the Tongue; 
2. Organon.  and in particular (not the investing Tunicle as Galen, and after him Valesius opinioned, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inest. pars sentiens saporem lingua Arist. Lib. 1. de Histor. Anim.  nor the gustatory nerve expansed into the investment, as some conceive by tradition from Columbus) the pulp or carneous substance of it, which being of a peculiar and unparralelled constitution, soft, lax, rare and spongy, doth imbibe the sapours, comprehended in their own liquid principles and conservatories, and impregnated by the slaver or salival humidity of the mouth.  
External medium there is none; 
3. Medium.  for the gustatory Faculty is not invited into the act of comprehension by the distantiall, but contiguous position, and immediate admotion of the sapid object to the Organ; but the internal medium is the porous pellicle, or spongy integument of the Tongue, assisted by the concurrence, and coefficiency of the spittle, or salival exudation of it: For this humidity is nature's menstruum, ordained for the maceration, extraction, and impraegnation of sapours, which having passed the corrective or auxiliant operation, of this liquid mediator, are through the incontinuities, or interstitiall divisions of the obducted Membrane, soaked into the pulpous substance of the Tongue, and therein perfected into gustation. Vtenim Color objectum visus est, & tamen sine lumine videri non potest: ita sapor objectum gustus est, qui etiam non gustatur sine humido, quod est veluti actus medij, was the expression of Aristotle.  
The object of the taste is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
4. Objectum.  a Sapour; this is a position, whose certitude is erected on no meaner foundations than the infallible, and scientifick doctrine of our sense, (whose information in its own proper business, is thought superior to the encroachment of delusion, and carries authority sufficient to convert, or silence contradiction) and the aggregated affirmation of all Authors, whose judgements savour any thing of reason: But what the nature and original of a sapour is, hath empuzled the inquiries, and retired from the knowledge of those ancient worthies, Empedocles, Democritus, Lucippus, Anaxagoras, Galen, Ariflotle, and all succeeding Philosophers; who had not with more than one eye looked into the Arcana of Chemistry, and whose caecutiency had miss the illumination of a Spagyric Collyrium.  
For though Galen and the Peripatetics hunt a sapour from Elements, 
A digression concerning Sapours and their causes.  and the determinate contemperation of their first qualities, thus. There is no elemental or homogeneous body qualified with a sapour, which is properly an affection of compound materials, requiring to its production the syndrome, and syncriticall union of three principles, viz. (1.) Terrestrious siccity, (2.) Aqueous humidity, (3.) Heat, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or active ingredient, which carries the masculine efficiency in operations natural; for water, in the simplicicitie of its primitive constitution, being insipid, if percolated through siccum terrestre, acquireth a sapidity proportionate to the intense or remiss adustion of the material dissolved into concorporation, as we cannot but observe in fountains, which contract to their streams the various sapours of those sundry veins of earth, through whose straits they have steered in their subterraneous voyages; and in a lixivium or lie, which admits the amaritude, or salsedo; discernible in the taste of it, from its transcolation through ashes: yet the essence of a sapour consists more in Humido, then Sicco, and is a quality affecting the Taste, 
Saporis definitio.  owing its production to the permistion of an aqueous Humidum, with a terrestrious siccum, in compound bodies. But since the contemperature is various, and the Aqueous Humidum united with the earthy Siccium (which is the subject of sapours) hath its consistence participating sometimes of crassitude or thickness, and sometimes of tenuity or thinness; and the Heat (which is the active efficient) varies its activity, according to the graduality of intention or remission, hence do those various and different kinds of sapours derive their Original.  
And though Physicians on the tradition of these principles found the invention of remedies, and erect rules for the investigation of the manifest faculties of Medicaments by the dignotion of their sapours; 
Fernel Method. Met. lib. 4. cap. 3.  and to this end constitute nine differences or ground distinctions of sapours, as they are enumerated by that mouth of the Arabian Oracles, Eernelius, thus.  
A sharp or keen sapor is that which affects the mouth and tongue with an acrimony, 
1. Acer.  compunction, and calefaction; this is conspicious in Pepper, Pellitory, Euphorbium, etc. It is suscitated from a thin, dry, and hot matter; nor can it subsist in a subject of any other constitution.  
Acide, 
2. Acidus.  or sharp, is that which penetrats and bites the tongue, but without any sense of heat; such is deprehended in Vinegar, juice of Lemons, Citrons, some Malacotones and Quinces: this flows from a thin, dry matter, or that whose innate heat is expired by putrefaction, or whose Original frigidity is concomitant to tenuity. 
3. Pinguis.   
Fat, or luscious, solicits the gusto neither with heat nor acrimony, but furs or daubs the mouth with an unctuous lentor or viscidity; such is chief discerned in Oils, either simple, or amygdaline, in butter, & fat, which hath no rancidity, either acquired by antiquity, or originary and natural; such as the fat of Lions and Wolves; in mucilaginous plants, as Althaea, etc. This hath its production from a thin, aerial matter, temperate in heat and cold.  
A salt sapor doth not very much calefy, 
4. Salsus.  but by a sharp siccity by't the tongue: this is manifest chief in salt and Nitre; but more obscurely in the herb Crithmum, or sampire: it subsists in a matter whose ingredients heat and siccity are equal. For in water (which is not tightly simple) the external heat in duration of time, torrefying and exiccating those particles or atomical portions of Earth, which are incorporated with it, induceth a saltness and brackishness, perceptible by the taste. There is another salt sapor produced by Chemistry, out of the most dry and earthy matter, which the extreme and most intense activity of fire hath torrefied to Cinefaction. And there is no compound body in rerum natura, from which a Chemist may not extract the Calx and proper salt, discernible by the taste, as from Soot, Tartar, Nitre, etc.  
The Austere doth both moderately bind, 
5. Austerus.  and with a certain asperity or roughness coarctate the parts of the tongue; and hence, in some measure dry and refrigerate: this is properly called Crudus sapor, and is peculiar to all fruits during their immaturity, as all observe in the juice of unripe Grapes, Apples, Pears, Medlars, and also Pursellane: it consists in a matter moderately participating earth and water, subject to the dominion and exuperancy of cold.  
The sweet sapor, 
6. Dulcis:  with suavity and jucundity delights the sense, and is not offensive by the unevenness or surplusage of any quality: such is conspicuous in Sugar, Hony, Liquorish, Polypody, Jujubes, and most fruits after maturity, and in most Lenitive Medicines.  
The Bitter is antagonist to the sweet Sapor, is unpleasant and offensive, and doth, as it were, 
7. Amayus.  corrade and devil the sense. This notably discovers itself in Alöes, wormwood, the lesser Centaury and Colocynthis, by whose example the others are easily discovered. The matter of it is crass and terrene, torrified and exiccated by excessive Calidity: and hence omne amarum est calidum & siccum.  
The sour borders upon the austere or pontic sapor, 
8. Acerbus:  but is far more ungrateful to the sense, doth constringe & exasperate all parts of the mouth, and for this reason more dry and cool: prodigally perceptible it is in Pomegranate rinds, Galls, Sumach, Cypress nuts, Acorns, etc. it dwells in a composition totally terrene and dry; whose languid heat is subdued to inactivity by the conquest of its cold adversary, confed erate with siccity.  
The insipid, 
9 Insipidus.  fatuous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not in the rigour of language, a Sapor, but the privation of it, and doth strike the sense with no manifest quality. To this are referred, all the species of breadcorn, Gourds, Gitrull, Cucumbers, etc. Though these are materially crass, yet not absolutely earthly, dry, and astringent, but dashed with a portion of humidity, which notwithstanding is not tightly permixed with siccity, by the power of heat. And since neither the cold is potential in any considerable excess, it of necessity comes to pass, that neither the Sapor can be judged of by the Gusto, nor any quality or medical faculty investigated by the insensibility of the effects.  
We say, 
Scaliger. Lib. de plantis, primae qualitates penè ab omniòus existimatae sunt saporum causa: tametsi nobis aliter videtur: Nam si sapor à calore fit, ergo calidum elementum primo & per se sapidum eoeistet; Quid quòd multa calida mista insipida. Quod si quis dicat ex 4 qualitatum temperatione consici saporem; respondeat, an in elemento quopiam, qua elementum est, sapor insit? Non sane est. Coeterum, quemadmodum neque vita prodit ab elementis neque risus, neque sensus, neque intellectio, ne que crementum, neque motus voluntarius, sed à formis aliis quam elementaribus; ita sapor quoque  though the endeavours of most have steered this course, and thus attempted the deduction of sapours from primitive qualities: yet have they rolled the stone in vain: and had not the light of the Chemists Fire relieved our benighted inquiries, they had yet been groping in the obscurity of error. For we see good reason to be of Scaligers opinion, that we may as safely deduce life, laughter, sense, intellection, increment and voluntary motion (actions flowing from Forms more noble and divine) from Elements, as Sapours from their first qualities. Wherhfore we conclude it more honourable and satisfactory to adhaere to the laudable doctrine of Chemists, who refer Sapor unto Salt; Sal enim est primum sapidum & gustabile, & omnia quae saporem habent, eum propter Salem habent. Ubicunque enim sapor deprehenditur, ibi sal est: & ubicunque sal, ibi sapor. Sennert. de Consensu Chymicorum cum Galenicis cap. 11. we direct the unsatisfied to that judicious treatise of L. Grillus de de sapore amaro & dulci.   

CHAP. XII. Of the Touch.  
THis is that fertile sense, to whose delicate invitement we own our Generation; for had not the wisdom of providence in her design of immortality, endued the Organs official to the recruit and rejuvenescence of mankind, with a most exquisite sense of Touching, and annexed a pleasant titillation, or lustful fury, which transports man beyond the severity of his reason, and bewitcheth him to the actions of carnality; the Deluge had been spared, 
* Mare Anton. de seipso. Lib. 6. Num. 10 tum Coitus, intestini parvi affrictio, mucique excretio, non sine Convulsione. Ita vertit Meric. Casaubon.  for the first age had seen the world depopulated, and been the last age; and humanity had been lost in the Grave, aswell as innocence in the fall of our first Parents. Quis enim, per Deum immortalem, concubitum rem adeò faedam solicitaret, amplexaretur; ei indulgeret? Quo Vultu divinum illud Animal plenum rationis et consilii, quem vocamus hominem, obscaenas mulierum parts, tot sordibus inquinatas attrectaret, nisi incredibili voluptatis oestro percita essent Genitalia? and let us but abate the temptation of this sense, and the libidinous charms of it, preambulous to the act of congression, we shall soon discover that so magnifyed a delight of sensuality to be no other, than what that noble Stoic Marcus Antonius defined it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the attrition of an ordinary base intrall, and the excretion of a little snivel, with a certain kind of convulsion, as Hypocrates describes it.  
This that friend that conserveses us in our first life, which we spend in the dark prison of the Womb; ushers us into this, which our improvidence trifles away on the superinductions of sin, and never forsakes us until our translation into the future. For when all our other unconstant senses perish, or are upon small pertubations of the mind suspended, and leave us unguarded, and prostituted unto the cold embraces of death, this faithful and unseparable Achates doth attend us unto that moment, which shall determine our mortality. 
Arist. de An. L. 3. cap. 13. Text. 67.  Hence Aristotle drew that prognostic, that if any creature be deprived of this sense of. Touching, death will of necessity ensue: For neither is it possible (saith he) that any creature should want this sense; neither to the being of a creature is it of necessity that he have any sense besides this.  
In brief, this is that persuasive sense, on whose testimony, the wary Apostle chose to part with his infidelity, and to conclude the presence of his revived Lord: that painful tender sense, on the patience and victory of whose torments, the glorious Souls of Martyrs have ascended to the consummation of their faith. That virtual and medicinal sense, by which the great Physician of the world was pleased to restore sight to the blind, strength and activity to the lame, hearing to the deaf, to extinguish the fever of Peter's Mother-law, stop the inveterate issue of his Haemorrhoidal Patient, unlock the gates of death, and reduce the Widow's Son from the total privation, back to the perfect habit of life.  
Concerning this sense, there are no mean controversies among Philosophers, and the first enquiry is, An tactus sit unus numero sensus? 
An tactus unus numero sensus sit.  Whether there be only one single power of touching (as there is one faculty of seeing, a second of hearing, a third of smelling, a fourth of tasting) or many distinct powers? Aristotle moves this query. Lib. de Anima, cap. 2. and subjoins this reason of his dubitation, Vnus sensus est unius primae contrarietatis, etc. One single sense hath but one proper object, to which all, that it perceives, may be referred: But the touch seems not to have one common object, but many; for it judgeth hot and cold, dry and moist, heavy and light, hard and soft, rough and smooth, thick and thin, etc. which are not reducible to any one common Genus; and the same reason, according to which they are qualified for the perception of the touch. And by the treachery of this ignis fatuus, the facility of some, who were far on their journey toward Athens, hath been seduced so wide off the tract of truth, as to fall upon the absurd belief, Plures esse Tactus, that there is a plurality of touching Faculties; and of these some make two, one for the discernment of calidity and frigidity, another for the dignotion of humidity and siccity; others superadd a third, for the perception of gravity and levity; a third sect determines, that there are as many distinct powers of touching as there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differences and contrarieties of tangibles: a fourth hath yet multiplied their number, and superaded others, to the sensation of pain and pleasure, delectation, venery, hunger and thirst.  
On the contrary, many conclude on the singularity of the touch, which although it comprehend objects in number, numerous, and in nature, various and repugnant, yet doth apprehend them all under one common reason, and determinate qualification: after the same manner that the sight discerns white, black, red, yellow, green, and all sub communi colori, coloris ratione.  
Although we confess our judgement below the decision of this high dispute, and that many great Clerks have determined of nothing, but the immpossibility of its determination; yet probability invites us to this latter opinion: unam esse tangendi potentiam. For although there be a certain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or material immutation in the Organ, preambulous to Taction; and this alteration is various and different, according to the variety and difference of tangibles; yet from this the unity of the Touch is not aestimated, but only from the spiritual, alteration, since it is proper to every sense to receive, not the substantial, but intentional forms of its proper object. And this spiritual alteration, which is the same in all the contrarieties of the tangible objects, constitutes one individual sense, otherways we may find no less variety in any of the other senses. Neither shall we need to grant a plurality of Touches for pain and pleasure, since pain and pleasure are not perceived and distinguished by the Touch, but the objects of those passions.  
The other greyheaded contention (devolved from great antiquity to the present, 
Organum tactus  and not unlikely to descend to the bottom of future times) is concerning the instrument of this sense; some concluding for the Flesh, others the Skin, and most the Nerves: how lame and inconsistent with the integrity of truth each of these opinions is, our succeeding lines will attempt to declare. 
Adaequatum est Membrane.   
Since every sense hath its peculiar Organ, without which the faculty must remain useless and unactive: and this Organ is, by the provident law of constitution and praedisposition, subject to the admission of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or affection, which the object shall impose or impress on it; and that part is to be accounted the Organ, which is manifestly affected, and altered by the object; we suppose the induction good, if applied to the touch, that in all members which discern tactile qualities, there is the instrument of touching; and that part which in every place of the body, is affected and changed by tactile qualities, is the Organ of touching. And since the touch resides in no part which is not furnished with a membrane, and ècontra, wheresoever any membrane is, there is the sense of touching also; we conclude, that the Heart Membranes are the true, prime, and adequate Organs of the Touch, and that all parts receive their sensibility from them.  
Some have endeavoured the subversion of this opinion, but with vain and inconsiderable objections, 
Non Caro.  for what they urge; that the Flesh is endowed with the sense of feeling, is manifestly false. For the Flesh feels not per se, or by any sensible power inhaerent to itself, but as it is furnished with Nervous, or Membranous Fibres, which are bestowed on the substance of the Muscles: But the Flesh of the viscera, and glandules, whose substance is unprovided of Fibres, is wholly devoid of sensibility.  
And although Galen teach us, 
Ne Necuus.  Lib. de placit. 7. Cap. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every part furnished with a Nerve, enjoys the sense of feeling; yet are we to allow his Axiom true only in a qualified sense, that is quatenus ipsi nervi membranosi sunt; as the nerves themselves are membranous, and disseminate their fibrous surcles and capillary productions on the parts. Otherwise if we consider the Nerves in sensu diviso, in the naked simplicity of their own natures, as they are strictly and properly nerves, they are not the proper instrument of touching, but Canales or conduits inservient to the distribution and transvection of the Animal spirits into all parts of the body, in which respect they are official to the touch no more, then to the rest of the senses. But that qualification and endowment of sensibility they possess, they borrow from the membranes, wherewith they are invested; as ordinary observation of wounds of the Nerves, especially the greater ones, will inform us; for the meduallary substance may be handled and drawn forth of the wound, without any pain at all; but if the coat or membrane be but touched, most exquisite and invincibletorments immediately ensue.  
Concerning the skin, 
Cutis est instrumentum tactus, praecipuum, sed non adaequatum.  we grant it to be the common integument of the body, whose principal and public action is esse tactus instrumentum & ad subjectarum partium tutelam, to be the instrument of Touching, and discern external injurious instruments that invade the body; and we believe that Galen said very truly, Cutem, maxim quae est in manu, omnium sensibilium normam esse, & tactus instrumentum, prudentissimo Animali proprium, qua, ut communi instrumento, adres tangendas & apprehendendas, omnium qualitatum tangibilium differentiae melius quam ulla alia corporis parte, dignoscuntur: Yet we cannot concede it to be unicum et adaequatum tactus Organum, the only and adequate instrument of touching; but since other parts could not want this sense for the avoidance of destructive and noxious objects, nature hath been far more bountiful, and diffused it into the most retired parts; and for this reason the Membranes are dispersed through all the body, and by their mediation the sense of touching, which in many of the internal parts is most exquisite and acute.  
The collection of all is, that the praecipuous Organ of the touch, is the skin, chief that part wherewith the hands are lined, as destined to the common apprehension of all things tangible: but the adequate, are the membranes; by the benefit whereof, all other parts (the skin excepted) obtain the sense of Feeling.   
FINIS.