CHAP. XLII. An unknown action of Government.

FRom the first time wherein the Schools placed contraries in Nature, they presently uni∣versally established, that nothing acted without strifes, war, and discords: Even so that [ 1] also chidings, hatreds, emulations, have been reckoned the Foundations or Principles of Na∣ture, no lesse than self-love. And moreover also, they being credulous of hatred, by the per∣swasion of Astronomers, have introduced the same things into the courses or dances of the Stars.

Likewise they have determined, that in the whole sublunary frame or stage, nothing is done, or generated, but by a Relation of the Superiority of an Agent unto a Patient; So indeed, [ 2] that the Patient is with violence compelled, tamed, altered, destroyed, and is wholly transla∣ted into the Nature of the Agent, onely by the relation of a stronger on a weaker. But when the Schools saw, that Agents did by degrees languish away, either through space of time, or [ 3] Page  325 wearinesse of acting; they likewise decreed from thence, that that indeed, did not so much happen through a tiring out of the seeds, and powers, but by a re-acting of the patient: Therefore they confirmed it, that every patient or sufferer doth likewise of necessity re-act, and for that cause likewise every agent or acter doth re-suffer; neither also that it is any o∣ther way weakened: Whence by consequence, I guessed with my self, that sometimes the [ 4] seeds of things shall at sometime be naturally, wholly, undoubtedly extinguished, unless they are miraculously preserved: Notwithstanding, I do even contemplate, that there is on both sides a perpetual rudenesse, and continued sloath of a diligent search, in the doctrines of the Schools: And that one onely thing hath repelled from me the former fear: For truly, af∣ter that I with-drew contraries out of Nature, I could not afterwards, in sound judgment, find out any re-acting in the patient, as neither could I admit of hostilities in nature, elswhere than among soulified or living creatures: For contrariety is in those things alone, wherein there is an actual defence in the will of the patient against the injuries brought on it, and felt from the Agent: Wherefore there is never a re-acting of the patient on the agent, un∣lesse where there is a contrariety conceived in the soul. But that this is thus ordinary, and ordained in nature, I will forthwith demonstrate: For first of all, the Universe should re∣main still, even as it now subsisteth, by the infinite power of the Word, if it should be so com∣manded; I say, things should be infinite in their own successions, and duration, but they should not be infinite by an actual virtue of the unity of a creature: And that thing, because it is of faith, it wants no proof. Therefore there is no infinite of sublunary things by their own power. Hence it follows, that at length every particular Agent doth by degrees also of its own free accord, at some time decay, and having finished its offices, dies by a dissolution of its strength circumscribed in space of place, and in the power of continuance, & strength, unlesse perhaps the appointed day of its proper and limited period or conclusion, be shifted off by a preventing of the term, or the impediments of the object. But of natural Agents, some are those which have a motive force, which I have called a motive Blas; but the A∣gents themselves I call moving strengths. But other moving Agents, I call an alterative [ 5] Blas, to wit, those which do operate by the seminal force of a ferment: And such Agents do for the most part generate their like. Lastly, in the third place, some Agents are irregular, or of a different inclination. I will speak of those three in order. Indeed acting strengths do act on their objects; First, by a prevailing weight, Secondly, by a round, angular, sharp, hollow, &c. figure. Thirdly, by the hardnesse, softnesse, &c. of a Body. Fourthly, by an impressive Blas by the hand, a mallet or hammer, needle, &c. Fifthly, by swiftnesse; for unlesse a ram or Engine be swiftly smitten against a wall, or a hammer against a nail, although the impressive force may be strong, yet the Blas or motive power thereof shall be slow or slug∣gish. Sixthly, By the hinderance of a Vacuum or emptinesse. Seventhly and lastly, By the fear of piercing of Dimensions. But that moving strengths do re-suffer nothing by their objects, it is manifest: for first of all, in the sixth and seventh of the aforesaid Particulars, the nature of the Universe doth rather operate, that things may not be, than that they may o∣perate while they should be, and much lesse do they re-suffer; because an Agent doth not re-suffer by an Object, which as yet is not; seeing that which as yet is not, cannot as yet act, or suffer again by action. But in respect of the first particular, to wit, that the greater weight cannot re-suffer by the lesse, by any action of the lesser weight, is manifest: Because the les∣ser weight being oppositely applied, doth not argue any re-action on the Agent; but that is made by reason of a limitation made, either by the space of place, as in a far removing from the Axle or Diameter of the world; or by reason of the measured action of the greater weight; which, that it is not a true re-acting, I thus prove: The lesser weight suffers nothing simply and absolutely by the greater whereby it is elevated; therefore neither doth the les∣ser weight re-act any thing, although it be lifted up, and yield or give place: Because the lesse weight doth onely limit the action and heavinesse of the far stronger weight, as every Agent is of a finite and limitable action: But that such a limitation is not a re-acting of the les∣ser [ 6] weight, is manifest; for the same lesser weight, remaining as much as it is, is made grea∣ter, while it is estranged or far removed from the Axle.

Therefore, if there shuuld be any action, or re-acting in weights, in the case aforesaid, it were to be attributed to the space of place, and not to the heavinesse of weight; seeing that one and the same weight is various, and manifold at the will of the Artificer, onely by the space of place: But the space of place, or of far removing, is a certain external thing as to the essence of weight, and plainly accidental by accident: And so, neither can it give a true and proper action, or re-action in weights: Therefore the limitation of actions in weights, is not the essential and proper action, or re-action of weight on weight: Even as also space, or distance of place, hath not any internal force, or Page  326 essential Blas of local motion, on a bullet sent out of a Gun; but it onely limits the finite force of the imprinted motion; so as that, through distance, the attained Blas of the bullet doth by degrees necessarily languish: For it is certain, that the bullet doth operate into the middle distance, the which I understand, that the bullet hath no activity on the middle space of the place it self, although this notwithstanding doth so limit the Blas, or motive power of the bullet, that at length it may perish, because it is of a finite power: Likewise also in weights, the greater weight is indeed limited unto a certain measure, and power, by the les∣ser weight, but that limitation is not the true action of a certain Agent, if local motion be limited by place it self (which is wholly external and accidental to motion) without re-acting, or if it doth voluntarily languish by a continuance of motion: But if place, and continuance do not suffer by the motion which is made in them, that is, that the motion doth re-act on the place, and duration; therefore neither shall there be any true action of the place and du∣ration on the motion, although the motion being finite, doth voluntarily cease in place, and time. It belongs nothing therefore unto a re-acting, although the lesser weight doth limit the greater unto its own certain and designed bound. Therefore, it from hence is clearly e∣nough manifest, that very many things are reckoned to be agents, and re-agents on each o∣ther, by reason of the hidden frailty of us in understanding, which in very deed do neither act on, nor suffer by each other, and likewise do neither re-act, nor re-suffer reciprocally: For truly the action whereby the greater weight doth lift up the lesse, and this gives place to the greater, and likewise whereby the greater is limited, and lessened by the lesse weight being opposed, the which otherwise, being opposite to the greater, doth increase this, is not a true natural action, or power of seminal properties, but relative respects of learning by de∣monstration or Science Mathematical, according to place, duration, greatnesse, &c. which things are plainly external unto natural Agents, and by accident: But actions and re-suffer∣ings in nature are considered in a true and intimate conjoying of forces; which in the things abovesaid have no place. But that I may shew, that those respects of Science Mathematical, have not an action issuing from the powers of things, but onely the relation of Science Ma∣thematical (every meer action whereof, although it be made by bodies, yet it is not the acti∣on of the body it self, as such) it is sufficient to have shewn by the aforesaid particulars, that the limitation of motions do far differ from the inward activity of motions, according to which, things are judged by the Antients, to re-suffer, and re-act in every action: For so there are many impediments in nature, which although they do limit, yea and also plainly take away the force of the Agent, yet they are not to be judged to re-act: And so, we must speak most properly, when as the essence of things concerning the properties, and actions of those things, is to be distinguished by a natural Philosopher, especially when he treats of the necessities of life: For the lesser weight doth not refist, and much lesse doth it re-act on the greater. But every thing weigheth freely as much as it doth weigh, without respect of one weight unto another: But if man opposeth one weight to another, that is a humane thing; nei∣ther hath the action of weight a mutual respect: For from hence, what things I have demon∣strated above, against the contrarieties of active Bodies, do more clearly appear: For truly, every Agent, in manner of a greater weight, acteth freely, and without respect to contrari∣ety; but it acteth that which it is commanded to act in nature, and as much as is permitted unto it to act: Therefore weight, or rather a ponderous matter, weigheth in it self, as much as it doth weigh, absolutely and without respect unto another greater, lesse, equal, propor∣tioned, &c. weight. For such respects are of humane industry, which by reason of co-hand∣lings ot commerce, findeth out measures, as well according to extent in length, breadth, depth, &c. as in the division of weights; to wit, it hath appointed Axles or Diametrical distances, and far removings; so that all the consideration from thence is artisicial, and therefore also changeable in the samelinesse and unity of one body: And therefore weights as such, do never act, or re-act on each other naturally, or by a co-mixture of their own pro∣perties, although they seem to act something artificially: For so the light suffers nothing, al∣though the continuation of light be hindered by a suffering wall: For otherwise, if the lesse weight should in very deed re-act on that which out-weigheth it, the weight it self should be rather lessened in the thing weighing, for a continuance, and actually, and not only with respect to the ballance; so that a pound thenceforth should not any longer weigh a pound, as before: And seeing nothing is changed, or taken away from the weights on either side, it is manifest, that there are onely artificial relations of moving strengths, but not a true re-action of the lighter weight: For as long as a pound doth weigh a pound, nothing is attained, or hath suffered in that pound by another opposite weight; but on both sides, one is external, forreign, by accident, to the other, and limitable by a relative foundation, that it may be rea∣dily serviceable to humane considerations: And whatsoever thus acteth in our power, or see∣meth Page  327 to re-act, acteth in very deed, nothing. But as to that which pertaineth unto other mo∣ving strengths; If an impressive force of strength doth act indeed by it self, but in the mean time be limited by space of place, duration, or be weakned by impediments, or last∣ly, if it act measuringly, by reason of figure, and hardnesse; at leastwise, there is never in these, any re-acting of the patient, or re-suffering of the Agent. For example, If any one [ 7] smite on an Anvil with his fist, and thereby receives a wound, or bruise, there is not in that stroak any re-acting of the Anvil, or operation of hardnesse, or of a corner in the Iron; For although the hardnesse doth resist, repulsing the smiting fist, and the bounds of resistance or repulse may seem necessarily to include some kind of force of re-acting; yet it is an im∣proper speech, proceeding from the popular errour of the Antients: For that is not the re∣action of the Anvil, but it is the very action of the fist it self, which I call a resulting or re∣bounding one: For if the Anvil should truly re-act by hardnesse, seeing there is no reason why the Anvil should impart, act on the fist, and should expect a stroak, that it might act; for it ought by its whole hardnesse, and weight together, to act also on a quiet hand, and from that very deed done, plainly to fret or tear it; Neither should the action of the Anvil be limited by the strength of the stroak, if there should be a re-acting of the Anvil it self: For truly the same thing should happen to the fist, whether it had smitten it strong∣ly, or in the next place, modestly, or if at length the opposite fist should rest on it onely; because that in either act there was the same hardnesse of the Anvil: Wherefore, that hard∣nesse of the Iron acteth, or re-acteth nothing by a proper power of acting: For there should be a force in the Anvil, which in re-acting should be seated throughout its hardnesse, and in any stroak should act alike equally, and according to its full power, but not according to the measuring of the striking fist, which is altogether a stranger to the Anvil. Therefore in truth, the fist doth act simply on the Anvil, and the Anvil suffers simply, although it took no offence thereby; but the fist suffers by accident, if it do the more strongly strike: the Agent of which suffering is notwithstanding, not the Anvil, but the fist it self: Because there is one only and single action of the stroak, and hurt, which I therefore call a rebounding one: And so the fist suffers, and is hurt by it self, from its own self; but by accident from the strength of the stroak, and occasionally from the hardness or figure of the Iron: which three things are to be noted in one only stroak: For truly, that which by accident, and occasionally acteth exter∣nally only, doth not in very deed act by an action of its own; and therefore neither is there any re-action, as neither action of the Anvil: But the smiting, and hardness are the occasio∣nal means of the wound; one whereof (to wit, hardnesse) is a proper, occasional, and in∣ternal thing; the other (to wit, the smiting) is accidental by accident. In the next place, there is another action of a moving strength, which hath deceived many with the title of re∣acting, [ 8] as while a hand layeth hold of bright burning Iron: for the hand in laying hold, doth in very deed act, and that by it self, and the apprehended Iron it self doth suffer in the laying hold: but this doth likewise act by a new action indeed, but by a far different action in burning the hand: for neither is that the scorching of the Iron, as being comprehended (although that touching be an immediate occasion and cause, without which it is not done; but it is the proper action of the Iron, as being burning bright: for so, touching, and scorching are Beings wholly distinct, and separable in the root; and so also both their actions differ in their objects, though in time of acting they do now and then co-unite: Therefore the searing is not a re-acting of the Iron, as being laid hold of, or it is not the re-acting of comprehen∣sion: Although in both the sorts of action, the acting hand becomes a sufferer, because two [ 9] actions wholly unlike, do concur; to wit, one of the hand laying hold, and the other of the Iron burning. Again, swiftnesse, while a Ram or Engine is sore smitten against a wall, is not the proper activity of the Agent, but it is a measuring of strength imprintingly moving, and so is external and by accident. Now, as in respect of Agents by an altering Blas, those do un∣dergo not any thing of re-acting from their own objects, because they generate by an abso∣lute [ 10] dispositive power of their objects; which power, seeing it is conferred on Nature by God, it also acteth without a re-acting. For example; If the whole Globe of the earth, and water should be of meal, all that heap would at length be leavened by a leaven of bread be∣ing once put into it, which verily could not be done, if there were but the least re-action of the fermentable body: For the small quantity of ferment or leaven should be presently choaked by the more big heap of the Object; even as also the seminal spirits do dispose the subjected lump, by reason of a faculty conferred on them, and in-bred in them, and do by a famous prerogative alter it, and that without the re-acting of the subjected heap: Neither doth that hinder, because the stomach cocting the more hard meats, is felt as it were to re∣suffer, and to undergo a re-acting of digestible things; because also, that speech of Physiti∣ans is too rustical; because, unlesse that which is to be digested be perfectly cocted, and at a Page  328 set term of time, the digestion of the same is in vain expected: for it tarrying longer in the stomach, is corrupted, and so then a new Agent ariseth; neither is the former any longer digestible, when it is corrupted; neither also doth that new Agent re-act in manner of bright burning Iron, because there are in that digestible matter, parts uncapable of digestion, in respect of that stomach: Neither also doth the leaven or ferment of bread leaven the powder of glasse, or the sand of a flint, because it is a strange and uncapable object, and not to be subdued by it: For so the digesting ferment of the stomach doth ferment the flour of meal, but not the brans: In the mean time, the ferment of the meal suffers nothing by the powder of glass; as neither doth that powder re-act, resist, or truly repel: For truly, alte∣ring ferments do never act, but on things that have a co-resemblance; but they are quiet, do cease, and sleep, if they have not an object proper for themselves: Therefore the hinderan∣ces of Agents by an alterative Blas, are uncapacities, hardnesses, impurities, unequalities, and the requisite movers of space: Therefore the action of these is terminated on a proper object, and disposeth that object unto periods or ends, and manners decreed for it. But in∣terposing hinderances are not the re-actions of the patient, but the incapacities of the same: For neither doth silver re-act, while it is solved by Aqua fortis with so great a heat, although this in the mean time, decayeth in acting, and loseth its own force and virtue: but there is an in-bred property of Spirits, and a natural endowment, which do operate in act∣ing, that by reaching unto their appointed mark, they may perfect themselves, [ 11] and bring down their own objects unto bounds naturally enjoyned them; which thing distilled Vinegar doth sufficiently teach, while it dissolves the stone of Crabs, Snails, Co∣rals, &c: for the sharp spirit of the Vinegar doth coagulate it self in acting, and that which else was volatile, and liquid, is not onely strained together, but also changeth its savour; for it collects and constrains it self in a tangible form, as if it did more rejoyce to remain in the shape of a more solid body, than of a liquor: But that such a coagulation, and change of savour doth happen by the proper motion of the spirit of Vinegar, but not through a re-acting of Bodies standing in the act of dissolution, is manifest; because there is not made a dimi∣nishing of those Bodies, even in one grain at least, in weight; while as in the mean time, some measures of stilled Vinegar do undergo the aforesaid change: and so it doth not seem consonant to reason, for that thing to be done, by reason of the bruising or breaking of the stones onely, but by reason of a proper natural gift-like unfolding of the Spirits. The same thing almost comes to pass, while the Spirit of Vitriol waxeth very hot with Mercury: For the Mercury remaineth, being unchanged in the essence and matter of Mercury, onely that it assumes the countenance of snow; losing in the mean time nothing of its own substance, yet the Spirit of Vitriol passeth over into a true Alume; but if the Spirit of Aqua fortis (which for the other half of it, is also the Spirit of Vitriol) be combined with the Mercury, that snow of Mercury is not made, as neither doth the liquor it self pass over into an Alume: And so from hence it appeareth, that the action is not proper to the Mercury, but to the Spi∣rit of Vitriol diversly disposing it self of its own free accord; and according to an in-bred inclination unto divers objects, differently changing it self: Wherefore the Spirit of Vitri∣ol which is in the Aqua fortis, through a strong heat of bubbles stirred up, and a tempestu∣ous boiling up, dissolveth the Mercury, and far otherwise, than while it is the naked and simple Spirit of Vitriol; which variety indeed, in acting, doth manifest the various virtues of the acting Spirit, rather than those of the Mercury it self; because in the one action the Mercury is made invisible, which in the other becomes white like snow: For the Spirit of Sea-salt, although it be most sharp, yet it is never changed by the fellowship of Mercury, as neither also doth it act into the Mercury: And so the effects of actions are seen, and not of re-actings: So Aqua fortis acts into all metals, except gold; but with Sal armoniack it acts only into gold, but no longer into silver; And so there are particular properties of Spi∣rits, but not re-actions of a suffering body; because it is that which in its own substance and weight, sustaineth nothing but a meer and one onely division of it self: Therefore Spirits being tossed with divers passions in acting, undergo divers transformations; but if they remain drowsie and sleeping, and do not act on their object, they also remain in their antient quali∣ties: For that thing appeared at first to happen, by reason of the touching of the Mercury, because it is that which is also a certain Spirit, but afterwards in the silver and gold, that was wholly silent. But moreover I remember, that the Calx or lime of Silver hath drunk into it the liquor of Sulphur, which they call a distillation, which presently in the Silver laid aside all harshnesse and tartnesse, and it changed this liquor into a gauly bitternesse, by distilling: for the silver remained the same which it was before, in substance, weight, and powder: there∣fore that bitternesse could not be afforded from the silver; and for that cause, in no wise, from a re-acting of the silver; but of its own free accord it was made by the property of the Page  329 Spirit of the Sulphur: for neither is there a lesse reason, why the same Spirit of Vitriol, in diversly acting, doth also change it self after a diverse manner, than that the same silver should under the boyling up of diverse Spirits, wax cruel, by a various manner of re-acting on these; Especi∣ally while that in a Spirit, there is made a various transmutation in acting; but there is no suc∣cessive alteration made of the substance of the silver, in suffering, or diminishing of its weight: which things may be far more clearly demonstrated by Adeptists, unto whom, to wit, the one onely and same Liquour Alkahest, doth perfectly reduce all tangible Bodies of the whole Uni∣verse into the first life of the same, without any changing of it self, and diminishing of its vir∣tues; But it is drawn under the yoak, and thorowly changed by its own compeere or co-equal onely: For from hence there appeareth a certain sense to be in all particular things, the which mediating, they do sometimes one way, and sometimes another, move and unfold themselves about divers objects; but not that the period of motions, and of those unfoldings, and the va∣riety of Agents, is therefore to be attributed to a re-acting of the Patients; To wit, even as, while an external luke-warmth bringing up Eggs unto a Chick; for neither of them doth re∣suffer reciprocally: For neither doth the vital Spirit in an Egg any way re-suffer any thing by the luke-warmth, as neither that luke-warmth by the vital Spirit of the Egg. Hitherto tend∣eth that which I have proved before; To wit, that altering things do not act by contrariety: Therefore their Patients do not fight in defending themselves, nor re-act by contrariety.

That maxim also is false, That every Agent doth of necessity, act in an instant; and that its action is retarded or fore-slowed onely, by a resistance and re-acting of the Patient: Because [ 12] in all particular seeds, their own, and certain period of continuances and dispositions is essen∣tially included. For the falshood of that maxim hath flowed from hence, that the Schools being deluded by Aristotle, have thought that the fire is to be compared unto other Agents: [ 13] the which, when they saw to be any where, almost in a moment, they believed that the same thing was likewise to be wrested unto other Agents: Through occasion whereof, I must now speak of irregular and differently inclined Agents.

In the first place it is manifest, that the fire doth suffer or undergoe nothing at all by the re-acting of a combustible object: For otherwise, a small quantity of fire should be sufficient for [ 14] the burning of the whole Universe, if it were capable of burning: which could not be done, if the combustible matter should re-act even but never so little. Truly a River suffers nothing, if a staffe shall swim on the same, and as yet lesse doth the fire suffer, if it burn Saguntum, or if Gun-powder be fired. In Nature also, no seminal Beginning suffereth by the matter into which it works; Because it disposeth of the same without re-acting, even as it hath begun plain∣ly to appear in denied contraries.

Moreover, that the falshood of the aforesaid maxim may be the more beheld, take notice, that all particular seeds have their own periods and moments appointed by the Creator, where∣in [ 15] they do promote their course unto a ripeness: For Conies, Dogs, Birds, Men, Horses, Ele∣phants, do nourish within, perfect, and bring forth their own Young, at their appointed termes of time: Not indeed, that the seminal matter in a man, is rawer, colder, and more rebelli∣ous than the seed of a Cat: But God hath set the bounds of every one of them, according to his own good pleasure, the reason whereof to enquire into, belongs not unto mans judgement: For if the disposition of a seminal matter be of a longer labour. that proceeds not by reason of its resistance or strugling strength, as neither from the weakness, wearisomness, idleness, or di∣sturbance of passions of the Agent: For truly, every Being in Nature operates without la∣bour and passion, and therefore without cessation, rest, intermittency, and trouble; Seeing in∣deed, all particular things are made by reason of the communicating of a Ferment, and limita∣tion of appointment: For all particular things do purely operate by a reflexion of their own ap∣pointment, according to the ordaining will of their Creator: For so Christians were to philo∣sophize. But in local motion, motive virtues, and so also in the exercise of Science Mathema∣tical, the maxims of Aristotle are indeed serviceable, the which, by a violent Command, and [ 16] unfitly, the Schools have introduced into nature: For if moyst or wet Wood be not so obedi∣ently burnt up, as dry; that doth not therefore come to passe through a re-acting of the wood, or with a suffering of the fire: For although the wood should cease from all combustion, the [ 17] fire should not therefore suffer more by the wood, than by Gold, which is not to be burnt: yea if in wet wood, as such, there should be a certain operative resistance, to wit, a re-acting; sure∣ly, water should also longer, and more strongly resist fire, than the Rosin of Wood, or of a coal: But the consequence is false: For the water doth most swiftly, and first of all fly away out of wet Wood, before the fire enflames the Rosin of the Wood: Therefore the slowness in wet Wood doth not argue a re-action of the matter, or strength of the suffering Wood; But the fire follows its own laws of appointments, whereby it separates first the more volatile things, and next in order, things lesse swift of flight: For so, although the fire be subdued by wet Ro∣sin, which by it self otherwise, had presently been in a flame with the same fire; yet by reason of Page  330 the aforesaid lawes, it patiently expects the torture of the fire, and a departure of that water.

Iron also being placed between stubble and fire, hinders indeed the enflaming or burning up of the stubble; but there is not therefore any re-action of the Iron on the fire, or suffering of the [ 18] fire by the Iron: which thing surely hath not been narrowly enough searched into by the Schools: For although these their maxims have place in corporeal actions, wherein the Agent of necessity, cherisheth and toucheth its own object, and thus far inspireth its own virtue into the same; yet that is altogether impertinent in Agents which do act on things placed under them, which are far separated in place: For truly, besides the actions of the Heavens (which are carried by in∣fluence, in-beaming, and motion, without the touching of an Agent; but by a Blas onely do dis∣perse the Seminaries of their own virtues) Sublunary things are not properly deprived of a Blas: Because fermental Odours, do produce most active, and seminal effects, and do transchange, in [ 19] nature, their object, by their own perfume, and do draw it after them into their protection. Likewise also a radial or beaming action doth concur into nature: For the Elks hoof is thus said by its touching, to preserve the heart, and head from danger; yet the Seat of the evil is not in the finger, as neither is there a passing from bound to bound; Neither is the Hoof therefore diminished of its strength by acting; but rather is confirmed, as also the Load-stone is com∣forted by the communication of Iron; For a clear sign, that an Agent suffers not a whit by re∣action, in seminal, or beaming actions, and by consequence, that neither doth the Patient there∣fore re-act. Therefore Medicines against the pain of the Head, or Amulets or preserving Po∣manders, have a Blas, whereby they do constrain objects to obey them, like the Heavens, and they act onely by their own, and not on a strange and nearer object: And they draw out their deserts or worthy virtues, without all corporal eflux, motion, passion, or weakening. I know indeed, that the Schools do not bear these things; but that they refer these effects into vapours lifted up from the womb, or the least toe; because they are such, who have sunk themselves in the Clay of a dreggy Minerva or wit. But if a Maid which hath the Mother, doth perfectly see all things, at least but on one side, or on the other half onely, she also seeth onely half the Nee∣dle [ 20] which she holdeth or presseth with her fingers, however she may turn her eyes and head: She may see I say, many folks being collected into a Company, but even to her Girdle, or half-sided ones onely: shall perhaps then the vapours be divided in halfes, the Apple of the Eye neverthe∣less, appearing entire? can these vapours I say, permit her to see and discern many things to∣gether; but all things apart, in the one, or other half onely? But an incorporeal Blas of govern∣ment hath been neglected by the Schools, which acteth without a corporeal eflux, even as the Moon makes the Sea to swell: For in the strangling of the womb, they complain as long as [ 21] they are partakers or Mistresses of talk, of the stretching out of the spaces between their Ribs, and they think that the Girdle they are girt with, is tied to their Ribs, or that a staffe is extend∣ed from their neather parts, unto their Throat, &c. Consider I pray, with me, oh ye Schools that there is in us a double motive power, and decline from this your thred-bare maxim; To wi•, That the action of the same power is hurt, whereby the sound one is exercised: For truly there [ 22] is in us a voluntary Blas, and the Blas it self of the parts (as elsewhere concerning Convulsions). Take ye notice; That at least, in this place, if voluntary motion be natural, the will also suf∣fers nothing from the muscles moved by it self, yea, neither from the muscles refusing to be moved: Nor in the next place, therefore, that there is a weariness of the faculty; but onely of the Body, or Organs: Lastly, that the muscles being moved by an importunate Blas of the parts, there is not a wearisomness of the parts, although the pain be heightned, and they do not feel their own weariness; because convulsive motions being stirred up by the Blas of the parts, are made by a faculty which becomes mad, and for this cause they are scarce felt or perceived.

For neither doth that prove, because moysture in Wood, or an interposing of a coal between [ 23] the flame, and Ro••n of the intrinsecal Wood, do foreslow the action of the fire, that it may not the more swiftly consume the Wood with its devouring: For truly Impediments do not act properly, as neither do they re-act; but they do purely and simply suffer.

They do indeed some way limit the very action of the fire, or do seclude the same, as it were uncapable partitions, and no more: For it is proper and natural to fire, first to consume water, [ 24] and the more light discussable things, into vapours, before it in burning, do enflame Oily things; At length, after Oily things, to consume the fat which hath more fixedly remained in the coal: But neither doth the water re-act against the fire, or doth the fire suffer: For whether water be in the Wood, or not, the fire doth alwayes act univocally or singly, and according to the ap∣pointment of its own nature, acteth freely, and in such a manner, as that it convin∣ceth the aforesaid maxim of falshood. Also Gold, Talck, Marble, &c. do not re-act on the fire, although they are not consumed or wasted by the fire: For the manifest incapacity of these, hinders it, by reason whereof, the fire doth not act on those by an ordinary burning or enflaming: For truly, the fire intends to enlighten those Bodies, Page  331 in themselves dark, so as that they may be after some sort, made clear or shining bright: the which, at length it obtains in making them fiery: Because the fire endeavours to pierce all things with its own form: The which, while inflameable things do not sustain, without their own ruine; therefore, in burning, they are enflamed, and being consumed, do depart: Neither also doth the fire pretend to enlighten stones and mettals in a moment, according (as otherwise) to the aforesaid Maxim; but the fire suits it self in its own nature of acting, according to the limi∣tation of every object: And so it is perpetually true, that every natural Agent acteth, and is received after the manner of its own object receiving. Therefore the primary action of the fire is to produce in its object, a fire like it self; wherein some objects do burn under the in∣tention of fire; but others do persist, and expect the last intent of the fire: So that, if some things are not combustible; at leastwise, the fire acteth into them as much as it can, to make them fiery. In like manner also, the light suffers not any thing, although at one onely instant, it dart it self from the Sun, from far, on the Earth, or although it be not sent thorow, through a thick mean hindering it: Truly the light suffers nothing by a thick or dark Body, whether it shall passe thorow that Body, or not: For it alwayes attaineth its own intent, which is to enlighten, whe∣ther in the mean time, an Impediment doth interpose or not: for the resistance, or repelling of ob∣jected Impediments, are not in manner of a re-acting (because Agents re-suffer nothing) but they are of a meer incapacity: Therefore it is plainly indifferent, and by accident unto those Agents, whether fixed Bodies are enlightned only, by the fire, and are pierced by the light, or not: For these things are even after the same manner, as the Leaven of Meal in respect of the powder of Glass: For the Leaven suffers nothing, although the incapacity of the Glass doth hinder whereby the Leaven doth work the lesse: For at least there is no re-acting where there is no action. These things about the denial of re-acting, strife, hatred, and war, between the Agent or doer, and patient or sufferer; to wit, which kinde of action alone, the Schools have acknowledged.

I will add also, other new ones. I have said in the Book of Fevers, that a poysonous excre∣ment in Fevers, is included in the Midriffs, producing drowsie sleeps, doatages, &c. There∣fore [ 25] it is an anodynous or sleepifying, and mad poyson. Likewise in Falling-sicknesses, that there is an unsensitive befooling, and mad poyson, afflicting for a space, being enstalled in the Midriffs. In hypochondrial madnesses, that there is a furious poyson, or that which doates with jesting or merriment. In giddiness of the Head, a whirling poyson. In the Apoplexie, that which takes away sense and motion.

Lastly, in swooning, a stupefactive or sleepy poyson, a dispersive of the Spirits: And hence, pre∣sently taking away sense and motion. But seeing the Schools do not extend themselves beyond a [ 26] rudeness, they have thought that the occasional matters of these Diseases, is the matter [where∣of] of Diseases, and that it is brought thorow the Veins and Arteries, from beneath, upwards unto the Brain: which thing nevertheless, I have refuted, for the exposition of that Aphorisme: If in a continual Fever, after yellow Vrines, watery ones shall presently succeed, they denote dota∣ges to come; by reason (as Galen will have it) of Choler snatched into the Brain: But the Schools elsewhere, when they noted that from yesterdayes gluttony, giddinesses of the Head have arisen in the morning, they had rather to have the matter of Diseases to be conveighed into the Brain, in a right line, out of the stomach, in the likeness of vapours, through unnamed Trunks, and the throat: And so, black Choler, according to Hippocrates, to be brought sometimes into the body of the Brain, and to bring forth the falling-Evil; or else into the Soul it self, and then to cause the passion of hypochondrial madness: And that by uncertain passages, conveighers, and unto certain scopes or objects. But seeing one onely melancholy humour, should be unfit for so great evils, it was doubted in the Schools afterwards (not indeed in a [ 27] Quaternary of humours now antiently established) in the malice of humours, as yet not searched out; but undiscerned: For least they should be pressed with the straight∣nosses and samelinesses of passages, not satisfying so great a variety, they fled unto fumes and vapours, that the various fumes of one black Choler should pierce into the bosom of the Brain, and stir up diverse cruelties: And they have safely covered these toyes from credulous young beginners; they being secure that they were never to be compelled unto a designing and beholding of those fumes. In the mean time, the Schools are worthy of compassion, that in so great a sluggishness of narrowly searching into the truth hitherto, they are compelled unto so miserable straights: but surely, the sick are more worthy of pity, who have suffered such help∣ers, hired for much money unto the dest uction of their life: Because such Patients be more in∣feriour, and miserable than such Agents.

Therefore the Schools have neglected the matter of so diverse poysons besieging the Head, and life: But they being heedless, have passed over the application of that matter unto the life [ 28] to wit, that a diseasie occasional cause should stir up a diseasie Agent; and the immediate, and whole mentioning of this History, no lesse than the consideration thereof. Likewise also, they Page  332 have therefore dis-esteemed, the manner of making a Disease, and of deriving the poysonous acti∣vity unto the vital object; To wit, because they have been wholly ignorant of the sink from whence those poysons should be derived, and have passed it by as a thing altogether unheard of; Because they have neglected the proper action of the Family-government of man; without the knowledge of which, notwithstanding, nothing of those things which do befall us within, can be known: For onely the action of the Agent on the Patient, hath been known in the Schools, the which indeed they would have to be made with a certain circumventing or invasion, with a strife and reacting of the Patient, and with a weakening and re-suffering of the Agent.

But there is a certain action far different from the former, whereof Predecessours have never made mention, which I call the Action of Government: which indeed, is not onely made with∣out [ 29] suspition of re-acting; but also without a bodily co-touching, and therefore it hath its sup∣posed object at a distance and separated. It is called magnetical and sympathetical, or attractive and co-passionate (being derided by the modern Schools) when it consisteth between objects at a distance in place; but when it is circumscribed in our Body, as a difference from a Magne∣tisme or an attractive virtue, I call it the action of a meer government; wherein the Agent di∣sposeth of his proper patient, or object of his own Sphere, as of an Client of a hereditary right, ac∣cording to an ordination of Laws inbred in him, subjected by a Symbole or mark of resemblance. Indeed, let the Agent be the Tutor here, and the Patient be in his minority. And there is a co-like action of the Stars in the Universe, as well on each other, as on sublunary bodies: The which, seeing without controversie, it is there influential, yet in sublunary things it hath been undeservedly suspected, and so hitherto barren and neglected.

But our present action of government, is not the action which the Schools have acknowledg∣ed to be a consent of parts, or by a conspiracy of offices and necessities: For truly, govern∣ment [ 30] doth not require a consent. It is therefore first of all, a deceiptful name, and therefore it either contains a mask, or besides, a deceit or juggle, a Fable, that is, it containeth nothing: For in very deed, they will have this consent to be stirred up, required, wrested back, by Fumes, Channels, Conduits, or threddy fibers; which, as they are not in nature, nor are there requi∣red; So also, they have nothing common with the action of government: For the Schools do no where admit of the action of an Agent, unless it be applied to the Patient by a mean, in a con∣tinued [ 31] channel, as it were by a Chain. They deny I say, a continuation of virtue, extended by the sameliness of a mean, unless it be brought or conveighed unto its proper suffering object by a certain Trunk: And especially in the Body of man, they decree nothing to be done without a communication of passages: And this hath been that continued, yet ridiculous necessity of re∣vulsions and derivations amongst them.

Truly by this inducement, Anatomy hath been garnished for the Body of man, as if it were the undoubted betokener, and healer of all Diseases: For hitherto they have taken so great pains [ 32] therein, that the Schools having forgotten their own Galen, do measure him to be a true Physi∣tian, who shall point out most in the filths of dead Carcases, and who shall certainly finde by his own knife, those things which are published by Predecessors in this respect, even unto supersti∣tion: And the errour of so superfluous a curiosity, and pride of unsound Doctrine, praysed by the ignorance of the Schools, is to be judged to have been brought in by the spirits of giddiness, and the Authour of dark dimness: for unto whom it is acceptable, under what Title soever, we loose our time unfruitfully. For it was sufficient for Anatomy, to have known the scituati∣on; co-knitting, and uses of the parts; but not to have exercised a butchery on dead Carkases all [ 33] ones life-time, to finde out the passages or conduits of the least vein: For truly they have re∣gard unto a vain and sordid boasting, wherein the most pretious race of our life is unfruitfully consumed. For in truth, the knowing and Phylosophical preparation of Simples, require al∣most the whole life of the whole man to themselves: [ 34]

For indeed, seeing one muscle ought to be moved, another being in the mean time, quiet, the chief Judge or Arbitrator of things hath appointed interchangeable courses of Organs, so that the command of our will should be declared in the muscles by deputed sinews onely, but that by the muscles and bones it should be put in execution: From hence the Schools have [ 35] thought, that therefore all our actions are made by nothing but a co-chained thred of Organs or Instruments, through the far-of sequestred and divided Families of the members: neither have they heeded, that an Insect, by one onely Liquor extended throughout his length, doth supply the promiscuous offices of Veins, Arteries, Sinews, and Bowels; so as that a Flie, as yet flies away, his Head being cut off; and I have seen the Head of a horned Hornet (which they call a flying Stag) which was cut off; to live and be moved six dayes after. Therefore varieties do not depend on a necessity of powers and Organs; but onely, because it hath well pleased the Crea∣tor to distinguish some offices, and ends or bounds in the more perfect living Creatures, by a blinde, and mutual dependance of Organs or Instruments. In the mean time, the action of go∣vernment Page  333 doth not cease in man by reason of this dependance, and reciprocal successive course of members; the which I have already accused in an Insect: but not a few offices are admini∣stred [ 36] in the Family-government of the same, without all connexion of deriving Channels: which thing, because it hath stood doubtful, therefore the Schools have assigned the greatest glory of life, and studies unto Anatomy: And when as the bond or conjunction was to them unknown, they therefore with the amazement of the unwonted matter, presently fled unto blinde ascend∣ing vapours, or humours prostrating themselves without order, for a sacred Anchor of igno∣rance: For as much as, after that they had dissected at pleasure, those that were strangled by the womb, those that were cut off by swooning, or those who died by fits of the Falling-sickness, or tremblings of the heart, and had found no destroyer of life in the passages, to whom the guilt of the murder might be imputed, they betook themselves unto blind vapours, and filthy or de∣filed exhalations derived into the heart, and head: However, they then at leastwise ought to admit those deadly vapours to be carried about on every side, by no continued commerce of pas∣sages. I willingly admit of corporeal actions, whereby heat doth afterwards make that hot which is brought unto it, also of a passage whereby belching doth ascend out of the stomach thorow [ 37] the Weasand into the throat and nostrils: in the next place, that excrements do covet their own Conduits, and from which, that which is grievous is exorbitant, or stumbleth: also that the vi∣tal Spirits are ordinarily dispersed into the Body by the vassally Channels or Pipes of their own Bowels: I may be accounted out of my wits, unless I confess these things. Again, I admit of an action, whereby the Ferments of the Bowels do issue into the Kitchins of the digestions, as it were by certain beames, nor are they carried by an oblique or crooked motion:

But I do not passe by a third action in mans Body, which is called Influential, or that of go∣vernment: The which although it cannot ordinarily wander without the Body; yet it is ab∣stracted [ 38] from a co-binding mean: For neither doth it act by a direct and Sun-like beam onely; but also by another, to wit, by that which doth unsensibly pierce the whole juncture of the parts, and in manner of the Moon, whatsoever it also obliquely beholdeth, that it affecteth or moveth, even as already before, in our new Meteors. This is I say, the action of government or of dependance, shining or beaming, and piercing every way, without the bawdery of co∣binding, or conjoyning; yet not but unto a proper object. Note here, that I have elsewhere said that the Beard is generated by the stones, in a man, whom they distinguish from a gelded person. But besides this action of government, I acknowledge moreover two natural ones, but prodigious or monstrous ones: Therefore there is a third action, proper to incorporeal [ 39] Spirits, which for action, do not require a direct beam, nor a beholding of the object, nor a nearness, disposition or co-binding of the same; but they act, onely by a powerful beck (for indeed they want extreamities or outmost parts, whereby they may touch as well the Bodies which they pretend to move, as also the meanes themselves, whereby they may move Bodies) with a far more efficacious influential force or virtue: That action is nigh akin to that where∣by the Soul doth signifie its will or beck unto its own Organs whereunto it is tied: For thou hast made him (O Lord) a little lesse than the Angels, by the obligatory bond of a Body: other∣wise he is more worthy, whom thou more esteemest of, who art not deceived in thy estimati∣on: Thou wert incarnate for the redemption of men, not for the redemption of Angels.

There is also a certain lying action, usual with wicked Spirits; to wit, a jugling and bewitch∣ing one. The which, although it contain in it a true action; yet it doth not manifest a true ef∣fect: [ 40] But the bewitcher befools the sight, while the same things appear to one, which are not, or which are not to another, or not in the same manner: He befools the eyes, that he may re∣present false things unto them, and mock them with his beck or at his pleasure: It is almost just as in Fevers, doatages are naturally objected, which are not before the eyes, and of•-times also without doatage, a feverish matter seemeth to be brought thorow the back-bone, unto the pla∣ces affected: For they are impostures, the participation of a blemish, the dispersing of a strange tincture, from a contagion of the inflowing Spirit; but not a puffie dispersing of corporeal va∣pours. That is government, whereby one part obeyeth another: In the joynt-sickness or Gout, that doth clearly appear: Because a certain indisposition of the stomach, with a small Fever, goes before, before that any sign doth manifestly appear in the joynts: So in swooning, sudden death, the Falling-sickness, giddiness of the Head, Apoplexie, &c. the part is played about the mouth of the stomach, so that for this cause it hath deserved the name of the heart; and sto∣mach-remedies being suddenly offered, they are for the most part restored: And so like, juggles, they are made elsewhere, and seem to be carried to some other place: For whatsoever is writ∣ten concerning vapours lifted up out of the stomach, and womb, they do spread forth bewitch∣ing darkness, as well about the matter, conveyances of passages, and meanes, as the government of life it self. After another manner, there are true actions, and true effects; Even as else∣where I have distinguished in the Treatise of Catarrhs or Rheumes. I must now more deeply Page  334 enquire into the Paradox of the action of government: For indeed, in the first place it is com∣monly, well observed, that anger, fear, and other passions of the minde, do not onely with speed diversly affect the Spirit carried in the Arteries and Sinews with the very stroak of the eye, that the Cheeks do fall, the Appetite perisheth, the hairs stand upright, the voyce sticks, the Spittle foams, sweats and the other excrements themselves do defile, through the storm of disturban∣ces: • But a Horse-beast affords the fragments of his hoof, which being fried, and taken, cures [ 41] the Bloudy-flux: but if the Beast be a wanton Colt, then his hoof is mortal to those that have the Bloudy-flux. The spittle of a Dog cures wounds by licking them; but if he be corrupt∣ed with madness, he propagates the deadly poyson of his own madness on other Species, yea on general kindes: we have Houshold examples:

Eunuchs are beardless, of a straighter neck, their knees being writhed inwards, &c. There∣fore the Beard at least doth efficiently depend on the stones being come to maturity; yea the [ 42] whole habit of the Body, and inclinations of the Soul in gelded persons, do differ from entire individuals: which thing is evident and daily seen in an Oxe, a Bull, a Capon, and a Cock: But yet the stones have not their Pipes, Fibers, Guards, or Vapours on the skin of the Chin, on the feathers of a Cock, or on the horns of a Bull, as neither on the animosity or sturdiness of the minde, or on the haires: But there is an unsensible influx of the stones, as it were another of the Moon, beginning even from an Infant, before the ripeness of age, also at the time of ripe years, changing the voyce: Therefore the action of government of the stones is no otherwise than as the Moon begetteth the Marrows with child: So the Brain is the chief over growth, which the straining of the turning joynts in crook-backed folks, or putting bones out of joynt, do suffici∣ently shew: Which thing also in the womb doth not sluggishly offer it self: by reason of the womb alone, a Woman is that which she is; she wants a beard; and although she be of a moy∣ster [ 43] habit of Body, yet she growes sooner to a perfect state: She suffers other disturbances and animosities, and makes another flesh and bloud, diverse from a man: And so that also, for the wombs sake, the Sex assumes a devotion to it self, by a certain Prerogative: The ruler of these actions sits in the womb, who being sore smitten or disturbed in his own Circle, is for the pro∣ducing of all Diseases universally: And therefore the Jaundise, Apoplexie, Strangling, Asthma, &c. are not from things retained; But they draw their original from a more sublime Monar∣chy: For oft-times, the womb straineth one onely tendon in the foot, or throat, or it plainly presseth together the whole Weasand, as if the disease were local; when as in the mean time, no exhalation is sent, directed, or received unto that sinew or place: For by an Aspect onely, it contracts the Lungs, that it may wholly deprive them of breathing. They are trifles, which are brought hither concerning a hurtful vapour: Because it is that which should more neigh∣bouringly pull the Intestines, Stomach, and Midriff together, than that it should come unto the Lungs onely. Elsewhere also, the Throat ariseth unto the heighth of the Chin, and setleth again; neither is that the reward of vapours: But the dominion, government, aspect, and influx, and command of the womb causeth it so to be: For it affecteth that part which it will, and some∣times destroyes the whole Body because it is subjected: For as long as it is not shaken by the disturbances of the Soul, it stands with a straight foot; yea the womb sleepeth or slumbereth; but being once enforced by disturbances, for the future it brings forth its own inundations throughout the whole Body, and now and then, those durable till death: Because if the womb by its own Monarchy, wholly distinguisheth a Woman from a man, and it be the promiscuous [ 44] parent of that distinction, it is no wonder also, that it doth by the same government, disquiet all, even the most remote parts, no otherwise than as the nearest, when, or where it will. And it is certain to him that makes a full search, that the operations of the sensitive Soul are of a co-like order, and of co-like progresses in operating, that if the womb by a spiritual governmen: snites [ 45] the health, this is indulged to the Soul, by a like priviledge of acting on the womb: For if a Woman great with Child, being stirred with a desire (as elsewhere I have repeated) doth be∣hold a Cherry, and shall touch her self on the fore-head, he Young presently receives the Cher∣ry: Not indeed the naked spot of a Cherry; but a Cherry which waxeth green, white, yellow, and looks of a ruddy colour every year, together with the fruits of the Trees: yea which is far more wonderful: For that which happens to the Young in Brabant, that happens far sooner to the same in Spain, to wit, where Cherries do sooner come forth: Therefore the thought or cogitation reacheth the Young in a direct passage: not indeed by the directions of fibers, or straight beams, and the conveyance of aptness of readiness, as neither by the conceit of the Brain and Womb; but onely by a reciprocal or recoursary action of government. But besides, if there be no Young present, the Idea's of Imagination do not therefore cease to be decipher∣ed in the sides of the womb: The which, seeing they are strangers to the womb, it becomes easily furious, as being impatient of forreign Tables. There is therefore a passable way from the sensitive Soul, into the womb, and from this to it: which thing, Hippocrates first took no∣tice Page  335 of; To wit, that the whole Body was exspirable, and conspirable: From whence it comes to passe, that some Symptomes of the womb, are scarce discerned from enchantments: For it so straightly strains the Coat of the Lungs, that it sends no Air at all thorow it into the breast: Here is no communication, passage, access, scope, or manner of a vapour, and much lesse is there an affinity with Rheums in this respect, seeing it begins and is bounded or finished without a material aflux, or eflux. It is therefore onely the action of government, whereby the mad womb doth disturb all things: But a co-knitting, nighness, aptness, or consent are not to be regard∣ed; [ 46] but a superiority of Monarchal power, and a vital dependance of parts: For the ruling parts do act by an absolute power (not being bound to the nearness or nice scituations of pla∣ces) in every scituation of the Body, alike cruelly: And that which is far more famous, the ru∣ling power or virtue, reacheth undefiled, unto its bound or mark without a defilement of meanes: The womb doth oft-times live, and tumulteth after the death of a Woman, which it hath brought on her: And so it enjoyes a singular Monarchy, which that duplicity declareth; neither doth it obey the Body, unto which then it prescribeth Lawes: For neither otherwise, is it violently shaken but by the disturbances of the Soul: wherefore, besides the singular perceiv∣ances of smelling, tasting, and touching, it is powerful also in a certain bruital understanding, whence it is mad and rageth, if all things shall not answer its own will or desires: It rageth I say, by writhing it self upwards, downwards, before, behinde, or on the sides, with an undeclarable torment of pain: But as long as that fury is restrained in its own Inn, it indeed stirs up local griefs: For the parts which it forcibly snatcheth, or beholdeth at a distance, it doth as it were strain and strangle with a Cramp, no otherwise than as being stirred with fury on them. I re∣member, that I once saw those that were strangled by their womb, whose dead Carcasses looked black and blew, being black in those parts wherein they had been pained before death: Neither also doth it largely poure forth its Issues, unless it should open its own Veins by an inordinate madness, to overthrow the guiltless treasure of life: So neither doth it contract the sinewes and muscles, make the joynts lame, displace the tendons, resolve the muscles, and crisp and co∣wrinckle the coats or membranes, but onely by the action of government, and unless it being stir∣red with fury, it should keep a duality with the Womans life; otherwise, as long as every thing keeps unity, it desires to remain in its Essence or Being. When therefore a fury acts out of the womb alone, it is the lesse evil: But when it flies thorow into the sensitive Soul (with which I have shewen that it hath an agreeing co-resemblance) it pours forth the true madness of its own fury out of the hypochondrial part. In young Maids at their first being enflamed or swollen with a lesse pleasure, it withholds, suppresseth, discoloureth their courses, and brings forth inor∣dinate ones: Then at length, it produceth Palsies, Cramps, beatings of the heart, tremblings, and swoonings, and contracteth the sinews: which distempers, by the volatile tincture of Coral, Oyl, of Amber, Salt of Steel, and such like Medicines, I daily cure. The same distempers being of the milder sort, do obey stupefactive things. Also, the more cruel ones, require greater Secrets of Chymistry. What things I have already spoken touching the government of the Stones, and Womb, I have demonstrated by many Arguments, in the Treatise of Catarrhs, and likewise of the Duumvirate, not by a more dull privi∣ledge to belong unto the Stomach, neither that fumes, as neither that vapours do ascend out of the Stomach unto the Head; and so that in this respect, an impossible Fable is taught in the Schools. Likewise in the Treatise of Fevers, and elsewhere, I have shewen, by what sume drunkenness is made, and by what way, fumes are derived into the more formerly bosoms of the Brain. Now I will teach the manner of making in an Apoplexie, the Falling-sickness, drowsie Evil, &c. that when I shall have denied them to be made by a co-knit Chain of va∣pours, they may at least be understood to undergoe the action of Government.

To which end I must repeat what I before spake by the way; To wit, that the Beard is bred by the stones, and that the distinctions, ages, varieties, and colours hereof do depend thereupon: which thing, seeing it is [ 47] commonly known, I at leastwise admonish, that it ought to be understood, that a Vapour is not made, which is brought forward by the Ministery of particular Organs; but that a power is to be considered, which in man∣ner of light, doth affect and dispose the whole Body, or at leastwise its own objects, according to the gift, and ends seminally implanted in them by the Creator: therefore a certain power or virtue beames forth from the Stones throughout the Body, into the Archeus, and so also, into the sensitive Soul; seeing the Church commends the femall Sex for a natural devotion. Why therefore doth the Beard grow on the Chin, and not on the Fore-head, or on some other place? seeing that eflux of the light of the Stones throughout the whole [ 48] Body is universal? This matter carries in it a most hidden Root of Philosophy, demonstrated in the Trea∣tise of the entrance of death into man: For we must know, that Souls do act on their own Body by the power of their own certain vital light, the which, seeing it is by the life (in which the Soul it self is every where present) every way extended, the Soul in that its light, deciphers the Idea's of its own conceipt and command, that afterwards, it may by the administring Spirits be wholly committed into the Organs, for execution: But those soulified lights, or lightsome Souls themselves, cannot be comprehended by us by a direct conceipt; Seeing they are as it were, the immediate clients of another, and that an intelligi∣ble World: wherefore the most High calls himself the Father of Lights: For the Senses do bring nothing unto us from without, w^ch may decipher a conception of the soul in the phantasie: wherefore in the Treatise of forms, I have according to my slenderness, touched at this matter as largely as I could, in the newness of so great a Paradox, which is as yet more strongly to be considered elswhere; therefore lest repetition should tire, it is suf∣ficient here, to have said by the way, that substantial Souls and Forms, even as likewise also, a formal substance (which I elsewhere distinguish from the former) are certain unnamed Lights, immediately framed by the Fa∣ther of Lights. Therefore the powers depending on Souls, and certain ministring guarding Lights, are also thus far lightsome. I have shewen therefore by Science Mathematical, that those very Lights do pierce each Page  336 other, yet that they reserve the Essence and properties of their former Lights: But in inferiour things, where∣in Forms do inhabite, and also formal Powers, that these have their light even actually capable of being stir∣red up by our Archeus, no otherwise than as in an Egg, the power of the seed is actuated by a nourishing warmth. Therefore there is in the roots of the hairs in the chin, a power of growth, duration, and other dispositions, although the masculine ruling power thereof, be of one stone: which power of the stones in∣deed, although it be absolute, yet it is not but diversly received in places, to wit, according to the manner and capacity of every receiver. But as much as this speculation conduceth unto Medicine, I will translate poysonous powers into the place of vital ones; Because they are not lesse lightsome than those which are o∣therwise, wholsom, if poysons do immediately issue from their own forms: For they are the gifts, either of the more outward or forreign Simples of the first Creation, or in the next place, are begotten afterwards in us through errour of living. By the same priviledge also, the natural powers of the parts, to wit, of the Womb, Stomach, Stones, &c.) do beam forth their own lights throughout the whole Body, and do pierce the light of the Archeus, also by the action of government depending on their light: whence indeed, this Ar∣cheus is comforted, weakened, estranged, prostrated, yea perisheth: Therefore poysons in the Midriffs, or those bred elsewhere, do act by virtue of their own formal and lightsom powers, according to the natural endowed Idea imprinted on them, and they do affect the vital light planted in the sensitive Soul, in the Ar∣cheus, and so in the parts, and they mutually pierce each other by a radical union, and that either by a con∣tagion of poyson remaining, and transplanting the in-bred, formal and vital light of the parts; or onely for a little space, as in those that have the Falling-sickness, with a liberty of returning or not, according to the requirance of their root: Therefore the Head is not onely chief over the lower Organs, but also these are likewise chief over the Head, the which I have elsewhere declared in a manifest example by hanging: For truly, the thorny marrow being encompassed in the middle of the turning Joynts, cannot be strained by the Rope, that it should deny the passage of breathing to the Spirit the mover; nevertheless, the understanding, sense, and memory, perish at the same instant, by reason of the stopping or shutting up of the Arteries of the throat, even before an every way stopping of Air: whence it is sufficiently manifest, that some intellectual light doth continually spring from the lower parts unto the Head, by the intercepting whereof, presently in hanging, and drowning (although the Brain, thorny marrow, and sinews be not hurt) every virtue, power, and light of the Soul doth nevertheless perish: As also in a Feverish doatage raised up from the lower parts, the discourse of Reason perisheth. There is therefore a reciprocal government of the lower parts. I wil∣lingly confess also, that dimnesses, giddinesses of the Head, deasnesses, Apoplexies, Epilepsies, and other evils [ 49] of that sort, do arise from the lower parts; yet not to be derived by vapours, unto the Head: For if they should ascend by the way of the Throat or Weasand, they should at least∣wise afford nothing but a distillatory and unsavoury water. But I have shewen elswhere, that watery vapours or exhalations cannot be carried so much as to the plain of the brain, and much lesse into the bosoms of the same: Therefore let the fault and guilt of vapours in the aforesaid Diseases be vain. And then, neither are vapours carried out of the Stomach, unto the heart, and head, through Arteries and Sinewes encompassing the mouth of the stomach; Seeing the Schools themselves confess, that it is not the office of the sinewes to draw from forreign parts. Indeed, they will have the Arteries to draw Air for the cooling re∣freshment of the heart, and the pressing out of smoaks; Neither of which I have shewen to be true: But at leastwise, that hath not place here, in the Arteries ending into the stomach: seeing they do never hope to inspire cold air, likewise that not loaded with a smoakie vapour, out of the stomach, nor out of the bottom of the belly; as neither fresh air, yea, neither in the next place, should it be convenient to expel their smoake vapours thither, where they should be much more hurtful to the stomach, than being detained in their proper seats: For the mouth of the stomach hath not undeservedly received its name, as to be the mouth of the heart: Because more powerful tokens, signes of life, and more horrible storms of disturbances do arise up out of the stomach, than from any other place: therefore neither was air to be drawn out of the stomach, and much lesse a vapour, the fewel and beginning of so many evils, or smoakinesses, to be expelled into the stomach by the ar∣teries; that is, giddyish, Epyleptical, Apoplectical vapours, &c. are not drawn, neither do they voluntarily ascend thorow the Arteries: For truly, the unutterable Creator hath directed all the aims of things unto the necessities and requirances of uses. Lastly therefore, if the aforesaid Reeds do not draw hurtful and diseasify∣ing vapours, surely much lesse shall the stomach send or expel those, thorow the arteries, or a sinew; Seeing that it could after another manner, most speedily free it self by belching: For neither is the stomach a pair of bellowes, that it ought against the will of the Pipes, to derive hurtful vapours conceived for it, into the chest of life. And moreover, the stomach hath but few veins; and it is a strange thing for these to beg any thing out of the stomach (as hath been proved in its own place): wherefore vapours are not carried thorow the veins: For which way should they allure and receive that which is besides the appointment of nature? How should the stomach snuff up its vapours into most straight or narrow vessels which are filled with bloud, especially those which are not strong in drawing? For I consider the stomach, not indeed after the manner of Galen, that it is a sack or naked Kettle dedicated to the cooking of meats; but as a vital bowel, which is prevalent in tast∣ing, smells out a thing, and which is driven with divers appetites, as if it were a living Creature: and now and then it so loatheth some things, that a man had rather die, than to swallow one morsel which goes against his stomach. Indeed the stomach is of necessity serviceable to the whole Body, also for the vile Houshold-ser∣vice of the Kettle: But thus far other things do diversly obey it, and unless they give serious heed, they are cruelly beaten; According to that saying, He that will be the greatest among you, let him be the least. Surely the stomach is diligently busied in a low service; yet the family-service of the stomach is not therefore vile or base, no more than for the High-Priest of the Jewes to have played the butcher; but be∣ing compared with the stomach, he was a certain counterfeit or personage of life, with a famous majesty. If a Sinew, Artery, and Vein are seen implanted in the stomach, indeed they are rather signes of Clientship, and recompences whereby they confess themselves bowels tied or obliged to the stomach, than that they were added unto it for Government, Mast, and Sails. But neither indeed will I have this Principality to be so con∣serred on the stomach, as if the Government of that Common-wealth doth wholly belong to that membrane it self: For of the Spleen and Stomach, I make one onely Wedlock, and one Marriage-Bed: Wherein I attri∣bute to the Spleen, the offices of a Husband in the first motions, and to the Stomach, in the first sense or feeling; Therefore the Stomach is the compleating of the Spleen, and the Spleen of the Stomach; under the one only Bride-bed of them both, is the Principality of one Duumvirate. Yet I do never, cease to contemplate of that which is sufficiently admirable, what the Lord of things hath fore-seen; I say, in the naked coats of the Brain, Womb, Stomach, Pericardium, &c. I say in the Membranes; but that, in things which are abject in the sight of men, God hath wont to constitute his wonders: whose name be sanctified for ever.