POlitical Governments, their Rise, Laws, Innovations and Revolutions, Subjected to the Will of Men; are not my business to treat of: But the Oeconomy or Government established in Man; by the Laws of Nature; not liable to human Subversion; is the great Concern of every Physi­cian; as the Basis of his Knowledge, and the Subject of Medical Art.

For a right understanding of this Government; we must divide Man into his two principal Parts; the Governing, and the Governed. The governing power; is spiritual, vi­tal, and invisible, termed the Soul. The governed, is corporal, organic, and instrumental, called the Body. Deficiency or failure in either of these two principal Parts, makes a Diseased and infirm State of Man: And that you may the better know where to charge the Defections that arise from human Nature; these two grand Parts are duly to be inquired into: First (Separa­tim) in their single and different Natures; Secondly (Conjunctim) as they are yoaked in Partnership, which compose and denominate Man.

The Magisterial and Governing Power, being the superior and more noble Part, ruling the Ma­chine or Body of Man; is first to be [Page 3]considered: And now we must look back into the Book of Crea­tion, to trace the Origin of this Governing Principle; which I find, began in Adam; whose Soul took its Rise immediatly from the Om­nipotent Creator: The Manner how; the Matter what, or no matter; the integrity and purity of that created vital Principle, are Theologick Questions, and out of my Province, which I pass over.

But in the beginning of Time; after the Creation was finished, and the course of Nature Established; when all things sprung by Genera­tion, and owned a traductive Be­ing from the Womb of Nature; and time appointed, to prefix, and measure out their Durations: Then I say, and now; the propagation and production of Souls, are a Philosophical and Physical Subject; so necessary to be inquired, and well known by a Physician; that [Page 4]without such Knowledge, he is absurdly deficient, in the grand Fundamental of Human Nature; whereon mainly rests the whole Fabrick of Physick, as hereafter will appear.

The Ʋniverse being compleated, and furnished with its Comple­ment of Animals; Creation then ceased: But for the Continuation of all these wonderful Productions, until the Exit and Period of Time; there was a Power delegated to Nature, by the Conditor Mundi, and Commissions given to all the Spe­cies of Creatures for Propagation.

Now what is there here below, that springs not out of Nature, (immediate) as the Product of that fertile omniferous Creature ( [...]) pregnant with innumerable kinds of Animals? (Sic tulit ordinatio divina) Since this is the Result of [Page 5]divine Will, and command of Om­nipotency, expresly: Nor is it de­rogating from human rational Soul, to be derived by Generation, from the first Parents; but most reason­able, as most evident; bearing al­ways the Characters of the Proto­plast, in his lapsed nature. But the general current and crowd of Opi­nions, runs very strongly against the procreation of Souls: therefore I must not pass it by slightly, but make a farther Proof of this grand Point.

That the first Man Adam, had his Soul by Creation; I think no Body doubts; But his Posterity, (if we be his Posterity;) must derive from him a Rational Soul; (omnis forma est suî multiplicativa) or else we cannot be truly said to be descended from him; and that we are descen­ded from his lapsed Nature, and do participate thereof; our frailties and mortality, are Arguments con­vincing.

What can we claim from Adam, if the Soul be not propagated and derived from him? The visible cor­poreal matter, of which human Bodies are composed, is such, and from such matter, as we eat and drink daily. Ex iis nutrimur, ex quibus constamus. What is Genital Spermatick Matter? but an Elabo­rated Succus, extracted daily from our Food; which receiving several alterations in passing through the Body; at last arriving at the Gene­tal Parts; there take a Spermatick digestion and transmutation; and this is the (materia ex qua) visible and only matter, of which all ge­nerated Human Bodieies are made. Now what relation hath this pri­migenious matter to Adam? Truly none; for this we must own to have from the Flesh of Beasts, Fish, Fowl, and all sorts of Food. And how is the Embryo in the Womb, nourished and improved? but with [Page 7]alimentary juice, of the same ex­traction: And after the Birth; Augmentation is procured, by dai­ly additions of Aliment, to the state and full growth; which Bulk is maintained afterwards by supplies of the same kind. 'Tis plain and undeniable then; that the Corporal. Substance of our Bodies, are wholly derived from, and made up of the matter of our Food: Then it neces­sarily follows; we can no way claim Kindred to Adam; but only by deriving the better, and more noble part from him, which is the Rational Soul; by which the whole Race of Mankind, may truly be cal­led Adamites.

You say (homo generat hominem) Man begets Man; and so say I, the whole Man: But you understand and mean thereby; that Man begets only a Sensitive Soul; and and the Rational to be infused by Creation: What then is the neces­sary [Page 8]and unavoidable Consequence? Homo non generat hominem, solum­modo brutam: Man begets a Brute only. If your Theology and Phy­losophy do thus interfere and clash, how will you reconcile them?

But now you tell me of a sensitive and brutal Soul in Man; gives me oc­casion to inquire, into the Doctrine, (trium Animarum) of three Souls in Man; Vegetative, Sensitive, and Rational; confirmed by a general Vogue; as also by the Decree of re­nowned Phylosophers and Physi­cians, ancient and modern. True it is; there are three distinct and different Souls in rerum natura; but I think not so, in humana natura; since one is sufficient to perform all Functions in Human Nature. But to offer any Argument against such a Sanction; you will say is a da­ring Attempt: Notwithstanding, I must inquire into the Verity of this Judgment; for as much as, [Page 9]the Doctrine is Fundamental, and the Dependants thereupon, are of great Consequence in Physick; since the Designs of Curing cannot be well grounded, without a true knowledge of the Governing Pow­er; from whence principally and most frequently, Diseases do arise and depend.

If there be three Souls in Man, we are industriously to inquire their Properties, Powers, and Ju­risdictions; that upon failure in this or that Part of the Body; any Function or Office not duly execu­ted, we may then know upon which Governing Principle to charge the Deficiency, and in what Organ the Impediment lies. Every Soul must have its Jurisdi­ction, and where any failure is found, we may then know under what Governing Power, that Fun­ction and Part of the Body is Sub­jected: whether a Failure in Vege­tation, [Page 10]Sensation, or Intellection: In all which, rightly distinguishing the Deficiency of the Vital Powers; from the decays of the Instrumental Parts. And here by the way; you may take notice, how Diseases do arise; either by the declension or swerving of the Vital Governing Principle; or from the impedi­ments and incapacity of the instru­mental Organs for Action: And by this Knowledge or Prospect, the Designs of Curing are radically in­stituted and performed; other­wise, all Endeavours for reducing of Diseases, are but casual Adven­tures, and groaping in the dark.

The three denominating, distin­guishing, and regent Principles, or Powers; Vegetative, Sensitive, and Rational, make the three grand ge­nerical Divisions of Animate Crea­tures; which last, being the high­est step in the Scale of Nature (com­prising Virtualiter the two inferior) [Page 11]denominates and constitutes Man; whereby he is elevated to the de­gree of Perfection and Dignity, above all Creatures in the lower World. But if there be a Vege­tant, and Sensient Soul in Man, as distinct and separate Principles; then I quaere what sort of Govern­ment this is in the Microcosm, un­der three principal Rulers; Whe­ther each of them exerciseth Do­mination independently, and hath their Territories so distinct; not accountable to the other, and are as three Monarchs? or whether the two inferior in Dignity, do act subordinately by Deputation as Vice Roys or Provincials? Ruling Powers, are real Powers; else you give Titles and Names to things without a Being. Or thirdly; Whe­ther these Ruling Powers are Co­ordinate and Coequal, and do make a State Government? But I shall not prosecute upon these Que­stions; [Page 12]they having no foundation in Human Nature, which I shall endeavour to prove. And now I am forced to search the Records of Sacred Writ, for we can have no account but from thence; else I am unwilling to be an Interpreter of Scripture, save only for my own satisfaction; wherein I had rather follow, than lead.

If there be three Souls in Man; they were all created in Adam; or some of them procreated afterwards in his Posterity. Not created in him; for the Greek Text says; [...]. The Latin thus; Et factus est homo in Animam Viventem: The English Translati­on; And Man became a living Soul: All run in the singular number, a Soul: And to add any other to his Nature of an inferior rank, a sen­sitive, brutal, and mortal Soul; is to change that Integrity, Purity, and Immortality, in which he was created.

Nor do we read (in Sacred Writ) of any addition to his created Na­ture, after the Fall; but of diminuti­on, depravation, and loss of what he had; but no new Principle superad­ded, no sensitive brutal Soul.

Formavit Dominus Deus homi­nem de limo terrae, & inspiravit in faciem ejus spiraculum vitae,—Gen. cap. 2. v. 7. The stupendious Ma­chin of Man's Body, with all its variety of Organs, was first fra­med before the Breath of Life was infused; which Breath, was the last act to constitute and compleat the first Man: but as for the manner how; expressed by Breathing in; or the matter what; or no matter; is not my business to inquire after; only the Simplicity, Unity, and Singu­larity, of that created Vital Prin­ciple, is here sought for, and set forth: And that all vital Opera­tions in the Body, might be per­formed by one active vital Prin­ciple; [Page 14]a wonderful Agent, inspired, by the omnipotent worker of won­ders; is as intelligible, probable, and more rational; than that they should proceed from 3 or 2 distinct Principles of Vitality: Therefore a trinity or duality of Souls, in created Human Nature, is not reconcile­able with Reason; since we do not find it so expressed, in the History of the Creation, nor any necessity to allow it. Entia non sunt multi­plicanda sine necessitate. Tell me what this sensitive or brutal Soul is; when, and how introduced into Human Body; created or genera­ted; Et eris mihi magnus Apollo.

But Philosophers and Physitians cannot agree, what this Anima sen­sitiva is. Dr. Willis will have the Animal Spirits to be the sensitive Soul. Profectò (quicquid alii sen­serint) Spiritus Animales revera existere, ipsiusque Animae corporeae hy­postasin constituere;—in Praefat. Pa­thol. [Page 15]cerebri: But although this Au­thor, lays such a stress upon Ant­mal Spirits, as to make them such a considerable Principle; yet some doubt, whether there be Animal Spirits distinct from the Vital; o­thers flatly deny them: Men very eminent in this Faculty.

The learned Dr. Charlton so du­bitats upon Animal Spirits, as to my thinking, insinuates a Nega­tion. (6th Praelection of Human Nature:) The famous Harvey (de generat. Animal. exercit. 70.) plainly denys their existence. Also, Sir George Ent Antidiatrib. p. 141.) likewise Scaliger, ( exercit. 339. Sect. 2.) And most of the Peripa­teticks, are of the same opinion. Notwithstanding upon this imagi­nary Foundation of Animal Spirits, that Doctor raiseth his Anima Sen­sitiva; and his Doctrine of Convul­sive Motions, and Epileptick Insults, is planted thereupon. Dr. Willis, de [Page 16]Morbis Convulsivis. But admitting the existence of Animal Spirits, yet they being but meer Instruments; how is it rational they should con­stitute an independent Principle, and be the Author of such great Actions, as are attributed to a sen­sitive Soul.

From the first Man created; we will step over to his Posterity gene­rated; and see if we can find a plurality of Souls, in Human pro­created Nature. Adam begat a Son in his own likeness, after his image, and called his name Seth, Gen. 5. v. 3. not a likeness in Shape and Figure only; but a likeness in his specifick Human Nature, compounded of Soul and Body; a Man. And if Seth was Adam's likeness; he must have but one Soul, as his Father had no more: else the dissimilitude between Father and Son, would be great and monstrous; and con­trary to the general Rule: Quicquid [Page 17]est in effectu, praeexistit in causa.

Now Seth being the first-born; in him began the course of Human Nature by Propagation; answering the general Institution by Divine Will, declared to all Animate Crea­tures; Increase and replenish the Earth: Man not excepted in this general Command: An Argument sufficient to silence all reasoning, and farther disquisition.

But the adverse Party, holding the daily creation of Souls; and yet to derive the Generations after Adam, from his humane nature; have framed this Invention; that the Seed of Parents contains a Plastic or formative Power, as an Instru­ment endowed with Virtue from the Generants, to form and orga­nize the Foetus in the Womb; which Body being compleated; the Rational Soul is then infused by Creation after this manner: Crea­tur infundendo; creando infunditur. [Page 18]Thus supposing the traductive ge­nerating Power of Parents is maintained in Semine, by an In­strument of the generating Prin­ciple, to perform in its stead, and absence. All which in my reason is very absurd; Tum daretur acci­dens sine substantia & subjecto.

True it is, there is a ( [...]) forming Power, or formative Fa­culty in Semine; but this always presupposeth a formative Principle, from whence this Virtue does issue, and is dependent upon; never act­ing in its absence. (Actio fieri non potest ab instrumentis, sine opifice) This Plastic Power being insepa­rable from the Plastic Principle, Anima: Can you separate Light from the Sun, or Heat from Fire; or Humidity from Water? no more can you imagin, (rationally and really) a Plastic emaning Virtue, without a Plastic Principle. Acci­dens non migrat, de subjecto in sub­jectum. [Page 19]For, Semen inanimatum est in faecundum omnino. Can any natural Agent contrive and fabri­cate a Mansion so apposite and fit in all its Organs, as the Soul it self; whereby to exert all its vari­ous Endowments, and to perform all its different Offices; carrying the Idea of it self, for the producti­on of its specifick Likeness; which no vicarious Instrument or Substi­tute, can perform in his absence. Look through the Universe, among all the Species of Creatures, and you will not find any formative and productive Power, delegated to perform the Office of the specifick generating Principle. And why in the formation of Man, the in­forming Soul, should be denied and debarred the formative Power acting presentially; is to my think­ing, no way consonant with Rea­son, as being against the Rules of Philosophy; which do not run [Page 20]counter to Theology; both being rightly understood; as proceeding from Divine will and appointment.

Anima ex traduce, is not my single Opinion; but some eminent Divines and Philosophers have as­serted the same; and therefore I am not a leader, but a follower herein: only set forth something differently to give light to some Truths of great moment in Phy­sick. But continued Creation is ob­stinately defended, to support the immortality of Human Soul, and therefore they cannot admit of its Generation by mortal Man: And according to the Axiom in Philo­sophy; Quod est generabile est etiam corruptibile; which seems to in­fringe and thwart an Article of our Faith: Yet rightly understood, it does not; but consonant with the Analogy of Faith, and Tenor of Divine Oracles; that This corrup­tible (Body) shall put on incorrupti­on: [Page 21]and This mortal (Soul) shall put on immortality: not in this Life, but in that which is to come; when mortal Life is ended. ( Anima quae peccaverit, ipsa morietur. So that notwithstanding, Mortality follows Generation; Resurrection and fu­ture Immortality, are as certain as sacred Writ hath made them; and no alteration, or injury offered to our Creed. Much more there is to be said; but I forbear, as un­willing to be an interpreter of Scripture: But the Subject of our Discourse, unavoidably engaged me herein: I only offer so much, to shew the innocency of this Opi­nion; no way favouring of He­resy, or Fanaticism: Salvâ fide Christiana.

Anima vivicans, the Vital Prin­ciple, and forma informans: This is the Spiritus Architectonicus; here is this vis plastica; the formative Power emerging from the forma­tive [Page 22]Principle: This is the [...], calidum innatum; (much talk'd of; but not understood) the Fountain of all Vital Heat: This is Anima Vegetativa; the Author of all acts of Vegetation in Human Bodies: And this is the Anima Sen­sitiva; the Spring of Sensation, and loco motion. All these Facul­ties emaning from one and the same Principle of Life; and are not se­veral and different Principles in themselves. Ʋnicus tantum est vi­tae moderator, nec plures. Human Soul having a triple Specifick En­telechia, comprised in one Enti­ty, as the Epitome of all Animat Creatures; and governs the little World of Man, by a Monarchical Power: Ruling the upper, middle, and lower Regions thereof, with their Confines: And to admit of any other Animat Principle, as sharing in this Government; were a diminution of the Royalty, and [Page 23]a lessning of the Prerogative.

I must here infert the words of a learned Author, pertinent to the purpose; which wraps up our mat­ter into one bundle: Anima dum Vivificat corpus, Anima est; dum Vult, Anionus; dum Scit Mens; dum Recolit, Memoria; dum rectum Ju­dicat, Ratio; dum spirat, Spiritus; dum aliquid Sentit, Sensus est. Isi­dorus. So that all these different Appellations, which have amu­sed the World; do signifie and distinguish various Operations on­ly; proceeding from one, and the same Principle, performing divers Offices belonging to Human Na­ture: Anima quippe officia cuncta partibus distribuit, eaque per vitam moderatur.

But some may say; cui bono? What signifies all this to Physician and Patient, whose Concern is Bodily Curing; that of Souls be­longs to Divines only. To which [Page 24]I answer; you are under a great mistake: Cadaver non capax est Morborum: The Body abstractly considered, is not capable of Dis­eases; but Corpus vivens; nor is the Body capable of Curing, but by the Power of the Vital Principle, Animae: for as Helmont says; Na­tura est Morborum Medicatrix: By Nature is understood the Life, or Principle of Life, which you call the Soul. What is a Disease, but a disor­der or impediment in Vital Govern­ment; And this ariseth from Enor­mity or Defection of the Vital Prin­ciple; or decay and alteration of the corporeal instrumental Parts: and in this Case also, the Life is much concern'd; for, if any Organ be out of order, it must be reduced by the Vital Principle, Anima: That Plastic Power which made all the Organic Parts; that only must mend them, with the help of Me­dicines promoting and assisting.

All the Designs of Curing, are in assisting the Governing Principle, to restore this or that Part defe­ctive; and in this Work, all Me­dicines operate first upon the Life. No Chirurgical Cure is rightly de­signed; no Application made to any Part; but it must operate up­on the Life in that Part; else no healing, no strengthening, no dis­cussing, &c. And if the Means be not proper and agreeable; Nature which is the Life, refusing such Helps, and not complying there­with; then no good Effect, can be expected from such Endeavours: Invitâ Natura, irrita sunt omnia. The Body is but passive, inferior, and instrumental; The Vital Prin­ciple, is Dominus fac totum; com­manding and governing this Body, subjected to its Will and Power; who formed all the Parts thereof; supports and maintains them in their Order and Offices; that [Page 26]moves all, and acts all ad nutum; at least ad posse: The Carcass is but the Cortex or Shell; the Life is the Kernel. This is the Healing Principle, that cures and restores the Body, by the help of good Medicines. (Deus creavit medici­nam; qui nihil frustrâ fecit.) A true knowledge of the Vital Prin­ciple in its governing power; with that of Medicines; are the two prime Acquirements to be sought for by a Physician; to enable him in the Office of Curing.

'Tis this Vital Principle, that distinguisheth Bodies, by various Temperaments; Hot, Cold, Moist, and Dry: And distributeth to each Part, its proper and requisite Temperature in their Formation; maintaining that due Tone after­wards; until changed by Age, vi­ta genus, and Accidents: And this is performed, first upon the primi­genious Spermatick Matter in the [Page 27]Womb; afterwards by transmu­ting and modefying. Alimentary Supplies, in the whole course of Life: And as this Vital Principle (Senescit.) declines in Vigour and Vitallity; the temper of the whole, and every particular Part do change also.

The Temperament of the Body, changeth eminently; as the Vital Principle alters in the Three re­markable Stadiums of Human Life: [...]; Childhood, Manhood, and old Age; the Vi­gour of Vitality, ascending and descending; which does not fall out so by Accident; but by the constant course of Human Nature: And how can this proceed? but from the mutability of the Prin­ciple of Life.

Temperaments do not result (Ex mutua actione & passione con­trariarum qualitatum elementorum.) from Qualities of Elementary Mat­ter; [Page 28](according to common Do­ctrine) but from the various state and condition of the Vital Principle, which predominates over Corpo­ral Matter, and Elementary Mix­tures: (subjugated under the Spe­cifick Form.) That Principle which formed all the Organs; giving to each their due Temperament (ad justitium) having Semenal Matter under its Plastic Power, to dis­pose of and modefy at will: Now also, and through the race of Man's Life, rules and supports the same; maintains such Temperaments, as sutable to its own designes and service in Vital Actions. The Tem­peraments of visible Organic Parts, shews the temper and distemper of the invisible Life. And here by the way, you may take notice; that Febrile intemperate Heat, is but the Aestuation of the Vital Principle, offended and disturbed by Morbific Causes; and not o­therwise, [Page 29]as is set forth by Au­thors: But of this elsewhere more at large. Ignota Febris, &c.

But I have met with an Anti­thesis which stands in my way; opposing this Doctrine of Tempe­raments diametrically: That the Crasis of the Soul, follows the Tem­perament of the Body. (Cujus con­trarium verum est) which is as much as to fay; The Cart draws the Horse. I might take Excepti­ons at the word Crasis; but 'ile pass that by; and only examine the Import of the Sentence. This Assertion dethrones and devests the Governing Principle, of its Rega­lity and Ruling. Power: And to say; the passive Body presides over, leads, or alters the active Spirit; is contradictio in terminis: directly opposite to the Nature and Condi­tions of Agent and Patient. Omne Agens est actu; Patiens verò pote­state, Ax.

True it is; the Body, or Parts thereof, do not always yield obe­dience, to the Commands and Power of the Governing Vital Principle; as sometimes by reason of their incapacity, and instru­mental unfitness, to perform their Offices: But they do not influence, or have any enticing, biassing, or coercive Power in their natural State; to dispose or change the Vital Agent, to whom they are Vassals; and readily obey; save only their non-compliance in Duty with its ruling Energy, by their preternatural incapacity. As when the Organs are vitiated, unservice­able and unfit for Action; the Life grieves, pines, and is sick more or less, as the Parts are in Office principal or inferior; and the Ability of the Vital Principle more or less capable to retrieve the Injury: And this may be observed in all Diseases; how the Strength, [Page 31]Briskness, Complexion or Colour, Temperament or Habit of Body, &c. are changed more or less, as the Corporal Impediments are greater or less; But all these Alterations proceeding from male Affectedness, Condolence and Anguish of the Vital Principle, provoked thereto, and interrupted in regular Govern­ment, by such particular Impedi­ments; and not otherwise seduced, by following the Temperament of the Body; which is mutable at the pleasure, and displeasure of the Supream Ruling Power; as being subjected under that Domination and Soveraignity.

Having shewed the Origin of Human Life by Generation; the Progress by Instability and Varia­tion: I come now to inquire into the Causes of its Duration and Ter­mination. And here you may take notice, that every Species of Ani­mat Creatures have their several [Page 32]Durations of Life, allotted for their natural Course, longer or shorter, according to, and from the different specifick distinguishing Principles of their Life. Quod dat esse; dat breve, vel longam esse: The measure and extent of Human Life, is taken from the Essence of the Principle of Life, in the speci­fick Nature: But the Duration of Individuals, and their Term of Life; is not so certain and ade­quate with the Specifick; as being liable to various Accidents, and preternatural Causes of Abrevia­tion: Notwithstanding, by Na­ture's appointment; Duration is reposited in the Vital Principle.

But there is an Opinion, con­cerning Humidum radicale; a Prin­ciple grounded in the Learned, both Philosophers and Physicians; from whom it is become popular, and generally received: That there is a Radical oleaginous moi­sture [Page 33]in human Bodies; and this feeds the Life, as Oyl maintains Fire in the Lamp: which Oil be­ing consumed, the Flame extin­guisheth: Semblably the Life ex­pires, when Radical moisture is wasted. This Analogy thus inten­ded; does not carry any Propor­tion or Resemblance, and will not hold true: Either in comparing the Efficients or Agents; nor in their Matter upon which they work; nor their Manner of Action; nor in thier Ends, to which they tend: But in all these they differ much, and are not analogous. The two Agents, Fire and Human Vital Principle; are very dissimilar in thier Natures: The one a Depraeda­tor, that acts by consuming; the o­ther a Reparator, that works by re­pairing & restoring. Secondly, they differ in the Matter upon which they operate: The first requiring olea­ginous, fluid, and a peculiar sulphu­reous [Page 34]Matter: the other, Terrene, Aqueous, Saline, or sulphureous mixt Substances, humid or dry of all sorts, such as our Food is, of various kinds, Meat and Drink. Thirdly, They differ and are dissi­milar in their manner of Action; the one violently preying upon, and devouring the (Pabulum) oily matter: The other operating upon its Object, deliberately and gently by Retexture; transmuting and transmitting; separating (utile ab in utili) and distributing, to va­rious Parts, for necessary and par­ticular Uses. Fourthly, They dif­fer in their Ends; the one termi­nates in wasting and consuming: The other in replenishing, repairing and restoring Human Bodies; for noble ends and purposes; Health, Strength, and prolongation of Life. Thus we see; the Similitude (so intended) answers not in any Re­spect; does not illustrate the Life [Page 35]of Man; but misrepresents, dar­kens it, is frustraneous and injuri­ous; and no such thing as, flamma Biolychnii; nor the Resemblance.

This learned Fiction, if I may so call it; (against the Judgment of so many Sages) and I can give it no better Title; because it hath no Foundation, nor Being in Hu­man Nature. I grant there is a Humidum primigenium; an origi­nal Moisture in that Seminal Mat­ter, of which the Embryo is deli­neated and formed; but this Suc­cus is soon changed, exhausted and spent; being transformed by the Architectonic Spirit into different kinds of Spermatick Parts; Bones, Cartilages, Ligaments, &c. the which, and afterwards all sangui­neous Parts also; are maintained by adventitious Supplies from Nu­triment, not by a Radical Stock. And this advenient nutritious Juice daily extracted from Food, is trans­muted [Page 36]and fitted continually for every Part; by the Occonomic Go­verning Principle, which was the Formative Principle: So that there is no need of Radical Moisture; the Stomach is the Conduit from whence all Parts, adjacent and re­mote, are irrigated and supplied with convenient Moisture: And since there is no Radical antique Primigeneous Moisture; so there is no want thereof; Nature having provided a fresh Spring, more re­freshing and enlivening, than any stale Liquor of ancient standing. The Vital Principle, so long as it conti­nues vigorous in the Ventricle; will not let the Body want a Supplement of proper and laudable Moisture, from this Fountain that feeds all the Vital Streams.

Thus you may plainly see; the Notion of humidum radicale, to be a false Conception; in that sense, and for such use, as the world is [Page 37]made to believe; that the Life ex­tinguisheth by the exhaustion of Radical Moisture.

Multa alia problemata & paradoxa ( [...]) ex praecessis tractanda, li­quidò surgunt: sed quò plura hîc af­feram; eò etiam plura afferenda se offerent; quapropter, (impresentia­rum) aliò calamum divertere lubet.

Now to reduce all our Discourse, and make it serviceable in Practice; and to let you know these are not empty Notions and unprofitable; but of great moment in Physick: Here you may learn Apollo's Ora­cular Admonition; [...]; to know the more noble and better Part of Man.

'Tis this Vital Luminary (Sol Microcesmi) that vivifies the Earthen lump of Human Body; and makes it a living Automaton: And by whose irradiating influence through the Regions and Parts of this Orb; all the various Motions, Mutations [Page 38]and Cessations (efficienter aut pri­vativé) do mostly depend.

This Plastic Principle inspired (derivativè) from that Divine In­spiration into the Protoplast; draws the first Lineaments of Human Fabrick; forms and finisheth all the interior Parts thereof; for Magnitude, Figure, Position, Tex­ture, Connexion, and Communica­tion; most requisite to exert and display, all the various Faculties of Human Nature.

But here by the way, I must take notice; that some melancholy Phansies (and to correspond with the Opinion of Souls daily created Origin) have rhetorically, but unsu­tably; termed the Body a Prison; a toyling Work-house; and the Grave of the Soul: But I must think otherwise; not a Prison, but a Pallace; excelling Royal Fa­bricks ( Galen's [...]) for Magnificence, Use, Convenience, [Page 39]and Delight, most accommodate, and connatural with the Principle of Life. Not an Ergastulum; but a Chariot of Pleasure. Not Sepul­crum, but a living Monument; the Mirrour of the Terrestrial Globe; è luto sinctum: And therefore what happens to discompose this August Pavilion to interrupt the Compla­cency, and Felicity therein; is ac­cidental and preternatural; admo­nishing us the mutability of Hu­man State. And if this opifice be fo admirable; the opifex much more: propter quod unumquodque est tale; illud est magis tale.

This dextrous Limner, draws not the Effigies and Resemblance; but makes the living Man: Delineates, Shapes, and Sizeth all Bodies with peculiar imparity of Dimensions; and joins therewith by Coextension: Puts a distinguishing Figure upon e­very Face: Prepares and tempers E­lemental Matter into various Com­plexions: [Page 40]Presents Man in all the different Aspects; Smiling, Lowr­ing, Bold, Drooping, Fierce, Af­fable, &c.

This Ruling Principle acts all the unruly Passions; of Fear, Love, Hatred, Anger, &c. And by its Ubiquitary Vital Presence in Hu­man. Body; does determine upon all sensible Objects, with Compla­cence, or Displacence. Also di­versifies individual Natures: by peculiar Proprieties, Temperaments, Inclinations, Aversations, &c.

This Rational Principle, keeps the Stores of Intellectual Endow­ments; and puts a distinguishing Character upon Man, from all his fellow Creatures: And also makes a particular distinction amongst Men; by a different proportion and measure, of Ingeny, Subtility, Sagacity, Judgment, and Memory.

'Tis this Regent Principle that governs all the Members of the [Page 41]Body; moves, directs, supports, enables them in their Duties; and keeps them in the due order of their subordinate Offices: this is the internal, efficient Agent, and supream Moderator of all Human Actions; Natural, Vital, and Ani­mal, so distinguished.

This Microcosmical Luminary orient; makes the blooming Spring of Youth: from thence arriving to the Meridian Heighth; the Strength and State of Manhood: And from thence declining; the withering Autumn; and then the unpleasant Winter of old Age.

This Vital Luminary serene in Government; makes the chearful State of Health: This clouded and impedited, in its Regent Astral In­flux, by discomposure and defe­ction of the Members in this Go­vernment; then ariseth the sad gloomy State of Sickness.

• From hence the Apoplectic Eclip­ses.
• [Page 42]The Paralitic desertions of Vital Influx.
• Convulsive Struglings of the Life.
• Hysteric Suffocating Damps.
• Febrile Scorchings of the incen­sed Vital Spirit.
• Humoral Fermenting Flouds; and Consumptive Ebbs.
• Hydropic Inundations.
• Stormy Aguish Concussions of the Microcosme.
• The Flatulent Rumblings, and Cavernous Belchings.
• Exhausting Transpirations.
• The impetuous Fluxes, of the expelling Vital Agent, &c.

Thus acting all the Comic and Tragic Vicissitudes in Human Na­ture: And what not, acted or committed in the little World of Man; that this Vital Principle, is not the principal Actor therein; or chiefest Sufferer thereby? Causes material and occasianal, provoking the Life to enormous Motions; or [Page 43]impediting Vital Influence; are va­rious, and too many here be enu­merated.

As this Vital Principle acts the Chiefest Part in all Diseafes: So likewise it performs principally and efficiently, the Cures of all Diseases; and otherwise the Body cannot be Cured. Natura corro­borata est Morborum meditacrix. Helmont.

As this is the Curing Principle; this also is the Principle first to be Cured: Comforted and Refreshed in the times of weakness; allevi­ated, when oppressed; allayed and eased from Pains: reduced out of Frets and Passions; caused by Organic Impediments disordering the Oeconony; or from external In­juries: And they that design Cu­ring otherwise, aim not aright; but prosecute by false steps, and their Endeavours Frustraneous.

'Tis this Vital Principle, that [Page 44]must first be strengthned; and the Body can receive no Strength, but from thence. In this Vital Power, lies the Strength of Human Nature; and in this same, lies the Infirmi­ties and weakness of Nature: This sets Man up; and this lets him fall down.

'Tis this Principle, that receives the first Refreshment and Assistance by Food; then communicates, and fits it for the Body: After the same manner it does with Physick. This Healing Principle, distinguisheth and closeth amicably with proper good Medicines; directs and trans­mits their Virtue to this or that Diseased Part, wanting Relief. All the designs of Curing centers here; in disposing and assisting of the Life, to repair decaying and de­fective Organs.

This Vital Principle the Organ maker, and Organist; must be the Organ mender; and otherwise not [Page 45]to be done: Medicines are the In­struments to work with, managed by the Life; which if proper, in­nocuous, powerful, and duly ex­hibited, they give Aid, and pro­duce good Effects: But if other­wise; they prove ineffectual at best; more often injurious; some­times mortal. And how efficacious good Medicines are to be designed, suting with, and establishing the Oeconomy; I have elsewhere de­clared: (The Practice of Physick duly Regulated) to promote such Operations, as Nature (the Life) is defective in, and wants assi­stance to perform: which Inten­tions being prosecuted with well tried Medicines compleatly adapt­ed thereto; do answer every Indi­cation, in all Diseases, and Indivi­dual Cases.

But as for ex tempore prescribed Recipe's, pro re nata; excogitated new untried Compositions, com­mitted [Page 46]to Shop preparation; I can never be reconciled to that Mode of Practice, and Novel Invention; until I shall loose half my Reason, and some of my Senses: And how the World came to be trapan'd out of their Judgments; deeming it a learned and safe Contrivance; is to me a great wonder; there be­ing neither true Learning, nor Safe­ty therein to Patients or Professors; as evidently appears in that Sheet named (not yet answered Ne Gry Quidem) and bids defiance to the Vanity of Prescribing; which ab­surd departure from the laudable and learned Industry of the An­tients; hath fill'd the World with thousands of frivolous, and mean Medicines; and hath raised a mul­tiplying Generation of Quacks, to Practice therewith: which caused a learned Author to complain: Sed hoc saltem silentio non transmitten­dum existimamus; pessimè illos de bo­no [Page 47]publico meritos, qui primi hanc summè arduam arma medica conficien­di disciplinam, à medicina avulserunt; & servis suis unicè Commiserunt: merâ ignaviâ, & malè Suada Animi elatione, &c. so he goes on sharply Reproving. Chr. Langius. Curios. Medic. p. 146.

I challenge any learned Man, and all the Prescribers in this Mode; to make out this Practice Rational, Learned, Safe, and Hopeful: On the contrary part, (if not yet ful­ly performed) I will farther prove this Prescribing Invention, an ig­norant Formality; a blind hazar­dous Adventure; a Remora to the Progress and Advancement of Phy­sick; wherein the Lives of Pa­tients, and Reputation of Physitians are unsafe; but Ease and Gain smothers all the Injuries at pre­sent; the Professors not seeing, or not regarding the impending Ru­ine.

And here I might Remark at large; How easie it is to impose up­on, and blind the credulous World; with the erroneous Seductions, and biassed Interests, of learned Men: But of this ( [...]) I have said enough; perhaps too much; Ve­ritas odium parit.

From the preceding Discourse; you may take notice, and not think it strange Doctrine; that I have made the general division of Dis­eases, into Spirital and Corporal (in the Tract following) much dif­ferent from the common received Learning; of Similar, Organical, and Common; which for good Reasons rejected; as you may see hereafter; (Inquiries into the general Catalogue of Diseases) where by Spirital Diseases, not meaning Diseases of the Animal or Vital Spirits; but of the Vital Principle, or Governing Spirit; which is the chief Agent, and Suf­ferer [Page 49]in all Sickness. And as I shall have time to prosecute there­upon; you will have a much dif­ferent account of particular Dis­eases, than as yet set forth.

The Body (Animae domicilium) is a meer passive Principle; as void of sense or motion, as a House, abstractly considered from the Life, or vital internal Agent: and although Corporal Organic Knowledge by Anatomy, is good and requisite; yet a true account of the Oeconomy; the Govern­ment and Governing Principle; the manner of dispensing its Vital Power towards the subjected Mem­bers; is more sublime; and neces­sary to be traced, so far as the light of Reason, by true Observations will conduct us. But after all the continued Anatomic Disquisitions, the Vital Oeconomy hath been but deficiently and obscurely set forth; as the Notion of Diseases in gene­ral; [Page 50]and the account of Diseases in particular, by their Causes erro­neously assigned, do evidence in many, or most of them; which mistakes have happened from a de­ficient Knowledge in the Vital Go­verning Power.

This Vital Principle, being the principal Actor in all the Scenes of Human Life; is first and principal­ly to be sought and traced; since the Dependants from thence are so many and great in Human Nature; both in the State of Health, as also in Sickness; in regular Govern­ment, and also in preternatural Mo­tions.

This is the chief and main Pillar that supports Humanity.

From whose Stability and Insta­bility; Firmness and Infirmity; In­tegrity, and warping from Recti­tude, mostly depends the various Vicissitudes and Alterations in Vi­tal Government; whose Vigour [Page 51]and Durability, maintains the strength and duration of Man's Body in the whole Course of Life.

This is the Restoring and Heal­ing Principle of Bodily decays and corrupt wasting: And this is the Principle to be restored and robo­rated, in weakness and a declining State.

This is the maintaining Prin­ciple of Health; and this is the sen­sible suffering Principle in Sickness, and a dying state; from hence the sighs, the groans, and pangs: up­on Vitality, hangs Mortality; the Principle of Life, the Object and Aim of Death.

This is the Vital Principle that receives Assistance, Refreshment and Roboration (primariò) from Food and Physick; from glad Ti­dings, and good Company; from wholsome Air, and pleasant Pro­spects; from Exercise and Rest; [Page 52]Sleep and Waking: And from the the same Principle (Secundariò & participativè) Bodily Refection, Convalescence, and Thriving is communicated.

Herein lies the Knowledge of Human Nature; this Governing Principle disposing, moving and enabling all Bodily Members, to per­form in all the Actions appertain­ing to Human Life: whatever is act­ed or done in the Body, or by the Body outward; is performed (ef­ficienter) by the Virtue and Power of this Vital Principle: It is then very rational to accuse, and charge this Soveraign Agent with defici­ency, irregularity and inability sometimes; being liable to altera­tions and decay, from lapsed, mor­tal Nature. But the common Do­ctrine and generally received Lear­ning, runs upon another Bias; and ascribes all the Defects and Diseases of Human Nature to the [Page 53] passive governed Principle; and makes all the Morbous Alterations and Decays, to arise from Humoral and Organic Impediments: which Doctrine must needs be unsound; if our preceding Discourse be true; and profound Helmont, much out of the way, where he asserts; in pun­cto vita subjectum inhaesionis morbo­rum.

From the preceding Doctrine there ariseth these following Apho­risms. Theorical and Practical, as the result of this Work.

That the vital Principle is the Spring from whence flows all the various Actions of Mans Life, both internal and external; which Foun­tain contains the knowledge of Hu­mane Nature.

It much behoves every Physici­an, to have a true perception of this ruling comprehensive Princi­ple: To know its Rise, Race, and Period: The Architectonick power, [Page 54]and Monarchical Domination in the Microcosm.

To distinguish the regular, pla­cid and serene state of this govern­ing Principle; from the enormous, irregular, and preternatural moti­ons.

To discern the vigorous assenti­ons, and drooping declensions of this vital power, in the course of Hu­mane Life.

To understand the Central Resi­dence, and Royal Seat of Dispen­cing Government.

To know the irradiatating vital Influence; and Ecliptick Interposi­tions.

To discern the Signals of Indivi­dual Stability, Instability, and Du­rability of this Regal Power; by vi­tal Actions, and distinguishing cor­poral Fabrick.

All Diseases tend to the Alterati­on and Subversion of Vital Govern­ment: And all the designs of Curing, [Page 55]are rightly directed and guided by the method and course of this Go­vernment: For reducing the Ruling Power, when Enormous; in assist­ing when defective or disabled; al­so where, and how impedited by disorder of the subjected Members.

Diseases take their Rise more of­ten from a defection and instability of the Vital Governing Principle; than from the decays of the Body, by Age or Accidents.

Organic and Humoral Impedi­ments, provoke the Vital Principle to Passion and Enormity; thereby raising the Storms and Tempests of acute and sharp Diseases, disorder­ing the whole oeconomy.

All scorching Inflamations, and preternatural febrile Heats; arise from the fiery Passions, and aestua­ting Perturbation of the Vital Prin­ciple.

All stony Concretions in Human Bodies, proceed from a depraved [Page 56] petrefying disposition of the Vital Transmuting Power, not from any Humoral Elementary Matter.

Impressions of Cold are first made upon the Life; afterwards produ­cing Bodily Effects: Hoarfness, Flegm, Coughing, Rheums, stiffness of Limbs, &c. these are signals of the Life assaulted and male-affected.

Pains in any part of the Body, Heart Sickness, Fainting, Nausea­ting and Loathing of Food; are the sufferings and complaints of the Vi­tal Principle oppressed and grieved.

All Contusions and Wounds made in the Body, are assaults and break­ings in upon the Life: which the Vital Principle (efficienter) must repair and restore; by the help and assistance of Art, if remedia­ble.

Corporal Excrescences, Wens, Warts, Pustuls, Tumors, &c. are the effects of depraved Transmuta­tions of Alimentary succus in one, [Page 57]or more of the digestive Offices; the Vital Principle unstable and swerving from rectitude; or unable to withstand and overcome the In­juries offered, by an evil Dietetick Regimen; and labouring under such ill circumstances of some of the six Non-naturals; so termed by Phy­sicians.

All Corporal Decays and Weak­ness, arising by Age or common due wearing and usage; are the deficiency and gradual declensions of the Vital Principle, abating and withering in Vigour and Vitality; tending to, and portending the pe­riod of Vital Government.