we must come next to the want of refrigeration stop of the breath cause sudden  death as in all suffocation or strangle now it seem this matter be not so much  to be refer to the impediment of motion as to the impediment of refrigeration  for air overhot though attract free do no less suffocate than if breathe be  hinder as it be in they who have be sometime suffocate with burn coal or with  Char coal or with wall new plaster in close chamber where a fire be make which  kind of death be report to have be the end of the emperor jovinian the like  happen from dry bath over heat which be practice in the kill of Fausta wife to  Constantine the great it be a very small time which nature take to repeat the  breathe and in which she desire to expel the foggy air draw into the lung and  to take in new scarce the three part of a minute again the Beatrice of the  pulse and the motion of the systole and diastole of the heart be three time  quick than that of breathe insomuch that if it be possible that that motion of  the heart can be stop without stop the breath death will follow more speedy  thereupon than by strangle notwithstanding use and custom prevail much in this  natural action of breathe as it be in the Delian diverse and fisher for pearl  who by long use can hold their breathe at least ten time long than other man  can do among live creature even of those that have lung there be some that be  able to hold their breathe a long time and other that can hold they so long  accord as they needs more or less refrigeration fish needs less refrigeration  than terrestrial creature yet some they needs and take it by their Gils and as  terrestrial creature can bear the air that be too hot or too close so fish be  suffocate in water if they be total and long freeze if the spirit be assault  by another heat great than it self it be dissipate and destroy for if it can  bear the proper heat without refrigeration much less can it bear another heat  which be far strong this be to be see in burn fever where the heat of the  putrify humour do exceed the Native heat Even to extinction or dissipation the  want also and use of sleep be refer to refrigeration for motion do attenuate  and the spirit and do sharpen and increase the heat thereof contrary sleep  settle and restrain the motion and gad of the same though sleep do strengthen  and advance the action the part and of the lifeless spirit and all that motion  which be to the circumference of the body yet it do in great part quiet and  still the proper motion of the live spirit now sleep regular be due unto  humane nature once within four and twenty hour and that for six or five hour  at the least though there be even in this kind sometime miracle of nature as  it be record of mecaenas that he sleep not for a long time before his death  and as touch the want of refrigeration for conserve of the spirit thus much as  concern the three indigence namely of aliment it seem to pertain rather to the  part than to the live spirit for a man may easy believe that the live spirit  in identity not by succestion or renovation and as for the soul in man it be  above all question that it be no engender of the soul of the parent nor be  repair nor can die they speak of the natural spirit of live Creatutes and also  of vegetable which differ from that other soul essential and formal for out of  the confusion of these that same transmigration of soul and innumerable other  device of heathen and heretic have proceed the body of man do regular require  renovation by aliment every day and body in health can scarce endure fast  three day together notwithstanding use and custom will do much even in this  case but in sickness fast be less grievous to the body also sleep do supply  somewhat to nourishment and on the other side exercise do require it more  abundant likewise there have some be find who have sustain themselves almost  to a miracle in nature a very long time without meat or drink dead body if  they be not intercept by putrefaction will subsist a long time without any  notable absumption but live body not above three day as we say unless they be  repair by nourishment rishment which show that quick absumption to be the work  of the live spirit which either repair it self or put the part into a  necessity of be repair or both this be testify by that also which be note a  little before namely that live creature may subsist somewhat the long without  aliment if they sleep now sleep be nothing else but a reception and retirement  of the live spirit into it self a abundant and continual effluxion of blood  which sometime happen in the Hemorrhoides sometime in vomit of blood the  inward vein be unlock break sometime by wound cause sudden death in regard  that the blood of the vein minister to the artery and the blood of the artery  to the spirit the quantity of meat and drink which a man eat two meal a day  receive into his body be not small much more than he void again either by  stool or by urine or by sweat you will say no marvel see the remainder go into  the juice and substance of the body it be true but consider then that this  addition be make twice a day and yet the body abound not much in like manner  though the spirit be repair yet it grow not excessive in the quantity it do no  good to have the aliment ready in a degree remove but to have it of that kind  and so prepare and supply that the spirit may work upon it for the staff of a  torch alone will not maintain the flame unless it be feed with wax neither can  man live upon herb alone and from thence come the inconcoction of old age that  though there be flesh and blood yet the spirit be become so penurious and thin  and the juice and blood so heartless and obstinate that they hold no  proportion to alimentation let we now cast up the account of the needs and  indigences accord to the ordinary and usual course of nature the spirit have  needs of open and move it self in the ventricle of the brain and nerve even  continual of the motion of the heart every three part of a moment of breathe  every moment of sleep and nourishment once within three day of the power of  nourish common till eighty year be pass and if any of these indigences be  neglect death ensue so there be plain three porch of death destitution of the  spirit in the motion in the refrigeration in the aliment it be a error to  think that the live spirit be perpetual generate and extinguish as flame be  and abide not any notable time for even flame it self be not thus out of his  own proper nature but because it life among enemy for flame within flame  endure now the live spirit life among friend and all due obsequiousness so  then as flame be a momentany substance air a fix substance the live spirit be  betwixt both touch the extinguish of the spirit by the destruction of the  organ which be cause by disease and violence inquire not now as we foretell in  the beginning although that also end in the same three porch and touch the  from of death it self thus much there be two great forerunner of death the one  send from the head the other from the heart and the extreme labour of the  pulse for as for the deadly hiccough it be a kind of but the deadly labour of  the pulse have that unusual swiftness because the heart at the point of death  do so tremble that the systole and diastole thereof be almost confound there  be also conjoin in the pulse aweaknesse and lowness and oftentimes a great  intermission because the motion of the heart fail and be not able to rise  against the assault stout or constant the immediate precede sign of death be  great unquietness and toss in the bed fumble with the hand catch and grasp  hard gnash with the tooth speak hollow tremble of the neither lip paleness of  the face the memory confuse Speechlesnesse cold sweat the body shoot in length  lift up the white of the eye change of the whole visage as the nose sharp eye  hollow cheek fall contraction and double of the tongue coldness in the extreme  part of the body in some shed of blood or sperm shriek breathe thick and short  fall of the neither Chap and such like there follow death a privation of all  sense and motion as well of the heart and artery as of the nerve and joint a  inability of the body to support it self uprigh stiffness of the nerve and  part extreme coldness of the whole body after a little while Patrefaction and  stink eel serpent and the insecta will move a long time in every part after  they be cut asunder insomuch that country people think that the part strive to  join together again also bird will flutter a great while after their head be  pull off and the heart of live creature will pant a long time after they be  pluck out I remember I have see the heart of one that be bowel as suffer for  high treason that be cast into the fire leap at the first at least a foot and  half in height and after by degree low and low for the space as we rememher  ber of seven or eight minute there be also a ancient and credible tradition of  a ox low after the be pluck out but there be a more certain tradition of a man  who be under the executioner hand for high treason after his heart be pluck  out and in the executioner hand be hear to utter three or four word of prayer  which therefore we say to be more credible than that of the ox in sacrifice  because the friend of the party suffer do usual give a reward to the  executioner to dispatch his office with the more speed that they may the soon  be rid of their pain but in sacrifice we see no Cause why the priest shall be  so speedy in his office for revive those again which fall into sudden swoon  and Catalepses or astonishment in which fit many without present help will  utter expire these thing be use put into their mouth water distil of wine  which they call hot water and cordial water bend the body forward stop the  mouth and nostril hard bend or wring the finger pull the hair of the beard or  head rub of the part especial the face and leg sudden cast of cold water upon  the face shriek out aloud and sudden put rise water to the nostril with  vinegar in faint burn of feather or Cloth in the suffocation of the mother but  especial a fry pan heat read hot be good in apoplexy also a close embrace of  the body have help some there have be many example of man in show dead either  lie out upon the cold floor or carry forth to nay of some bury in the earth  which notwithstanding have live again which have be find in those that be bury  the earth be afterward open by the bruise and wound of their head through the  struggle of the body within the coffin whereof the most Recent and memorable  example be that of Johannes Scotus call the subtle and a schoolman who be dig  up again by his servant unfortunate absent at his burial and who know his  master manner in such fit be find in that state and the like happen in our day  in the person of a player bury at Cambridge I remember to have hear of a  certain gentleman that will needs make trial in curiosity what man do feel  that be hang so he fasten the cord about his neck raise himself upon a stool  and then let himself fall think it shall be in his power to recover the stool  at his pleasure which he fail in but be help by a friend then present he be  ask afterward what he feel he say he feel no pain but first he think he see  before his eye a great fire and burn then he think he see all black and dark  last it turn to a pale blue or Sea-waterGreene which colour be also often see  by they which fall into Snownings I have hear also of a physician yet live who  recover a man to life which have hang himself and have hang half a hour by  Frications and hot bath and the same physician do profess that he make no  doubt to recover any man that have hang so long so his neck be not break with  the first swing the difference of youth and old age the ladder of man body be  this to be conceive to be quicken in the womb to be bear to suck to be wean to  feed upon pap to put forth tooth the first time about the second year of age  to begin to go to begin to speak to put forth tooth the second time about  seven year of age to come to puberty about twelve or fourteen year of age to  be able for generation and the flow of the menstrua to have hair about the leg  and arm hold to put forth a beard and thus long and sometime late to grow in  stature to come to full year of strength and agility to grow grey and bild the  cease of the menstrua and ability to generation to grow decrepit and a monster  with three leg to die mean while the mind also have certain period but they  can be describe by year as to decay in the memory and the like of which  hereafter the difference of youth and old age be these as young man skin be  smooth and plain a old man dry and wrinkle especial about the forehead and eye  a young man flesh be tender and soft a old man hard a young man have strength  and agility a old man feel decay in his strength and be slow of motion a young  man have good digestion a old man bid a young man bowel be soft and succulent  a old man sale and parch a young man body be erect and straight a old man bow  and Crooked a young man limb be steady a old man weak and tremble the humour  in a young man be choleric and his blood incline to heat in a old man  phlegmatic and melancholic and his blood incline to cold smoothness a young  man ready for the Act of Venus a old man slow unto it in a young man the juice  of his body be more full of dew in a old man more Crude and waterish the  spirit in a young man plentiful and boil in a old man scarce and jejune a  young man spirit be dense and vigorous a old man eager and rare a young man  have his sense's quick and entire a old man dull and decay a young man tooth  be strong and entire a old man weak wear and fall out a young man hair be  colour a old man of what colour soever it be grey a young man have hair a old  man baldness a young man pulse be strong and quick a old man more confuse and  slow the disease of young man be more acute and Curable of old man long and  hard to cure a young man wound soon close a old man late a young man check be  of a fresh colour a old man pale or with a black blood a young man be less  trouble with Rbeumes a old man more neither do we know in what thing old man  do improve as touch their body save only sometime in fatness whereof the  reason be soon give because old man body do neither perspire well nor  assimilate well now fatness be nothing else but a exuberance of nourishment  above that which be void by excrement or which be perfect assimilate also some  old man improve in the appetite of feed by reason of the unpleasantly humour  though old man digest worse and all these thing which we have say physician  negligent enough will refer to the diminution of the natural heat and ridicall  moisture which be thing of no worth for use this be certain dryness in the  come on of year do forgo coldness and body when they come to the top and  strength of heat do decline to and after that follow coldness now we be to  consider the affection of the mind I remember when I be a young man at  Poitiers in France I converse familiar with a certain Frenchman a witty young  man but something talkative who afterward grow to be a very eminent man he be  wont to inveigh against the manner of old man and will say that if their mind  can be see as their body be they will appear no less deform beside be in love  with his own wit he will maintain that the vice of old man mind have some  correspondence and be parallel to the imperfection of their body for the  dryness of their skin he will bring in impudence for the hardness of their  bowel unmercifulness for the lippitude of their eye a evil eye and envy for  the cast down of their eye and bow their body towards the earth atheism for  say he they look no more up to heaven as they be wont for the tremble of their  member irresolution of their decree and light inconstancy for the bend of  their finger as it be to catch rapacity and covetousness for the Backling of  their knee fearfulness for their wrinkle craftiness and obliquity and other  thing which I have forget but to be serious a young man be modest and  shamefast a old man forehead be harden a young man be full of bounty and mercy  a old man heart be brawny a young man be affect with a laudable Emuletion a  old man with a malignant envy a young man be incline to religion and devotion  by reason of his fervency and inexperience of evil a old man Coolerb in piety  through the coldness of his charity and long conversation in evil and likewise  through the difficulty of his belief a young man desire be vehement a old man  moderate a young man be light and movable a old man more grave and constant a  young man be to liberality and beneficence and humanity a old man to  covetousness wisdom for his own self and seek his own a young man be confident  and full of hope a old man diffident and give to suspect most thing a young  man be gentle and obsequious a old man froward and disdainful a young man be  sincere and open heart a old man cautelous and close a young man be give to  desire great thing a old man to regard thing necessary a young man think well  of the present time a old man prefer time pass before they a young man  reverence his superior a old man be more forward to tax they and many other  thing which pertain rather to manner than to the present inquisition  notwithstanding old man as in some thing they improve in their body so also in  their mind unless they be altogether out of date namely that as they be less  apt for invention so they excel in judgement and prefer safe thing and sound  thing before specious also they improve in garrulity and ostentation for they  seek the fruit of speech while they be less able for action so as it be not  absurd that the poet feign old tithon to be turn into a grasshopper movable  canon of the duration of life and from of death canon consumption be not cause  unless that which bet depart with by one body pass into another the  explication there be in nature no annihilation or reduce to nothing therefore  that which be consume be either resolve into air or turn into some body  adjacent so we see a spider or fly or Ant in amber entomb in a more stately  monument than king be to be lie up for eternity although they be but tender  thing and soon dissipate but the matter be this that there be no air by into  which they shall be resolve and the substance of the amber be so heterogeneous  that it receive nothing of they the like we conceive will be if a stick or  root or some such thing be bury in quicksilver also wax and honey and have the  same operation but in part only canon two there be in every tangible body a  spirit cover and encompass with the gross part of the body and from it all  consumption and dissolution have the beginning the explication no body know  unto we here in the Upper part of the earth be without a spirit either by  attenuation and from the heat of the heavenly body or by some other way for  the concavity of tangible thing receive not Vaccum but either air or the  proper spirit of the thing and this spirit where of we speak be not some  virtue or energy or Act or trifle but plain a body rare and invisible  notwithstanding circumscribe by place quantitative real neither again be that  spirit air no more than wine be water but a body rarefy of kin to air though  much different from it now the gross part of body be dull thing and not apt  for motion will last a long time but the spirit be that which trouble and  pluck and undermine they and convert the moisture of the body and whatsoever  it be able to digest into new spirit and then as well the Prae exist spirit of  the body as that new make fly away together by degree this be best see by the  Dimination of the weight in body dry through perspiration for neither all that  which be issue forth be spirit when the body be ponderous neither be it not  spirit when it issue forth canon III the spirit issue forth dry detain and  work within either melt or putrefy or vivify the explication there be four  process of the spirit to arefaction to colliquation to putrefaction to  generation of body arefaction be not the proper work of the spirit but of the  gross part after the spirit issue forth for then they contract themselves  partly by their flight of vacuum partly by the union of Homogeneals as appear  in all thing which be arified by age and in the dry sort of body which have  pass the fire as Charocoales breed colliquation be the mere work of the spirit  neither be it do but when they be excite by heat for then the spirit dilate  themselves yet not get forth do insinuate and disperse themselves among the  gross part and so make they soft and apt to run as it be in metal and wax for  metal and all tenacious thing be apt to inhibit the spirit that be excite it  issue not forth be a mix work of the spirit and of the gross part for the  spirit which before restrain and bridle the part of the thing be partly issue  forth and partly enfeeble all thing in the body do dissolve andreturne to  their homogeneities or if you will to their element that which be spirit in it  be congregate to it self whereby thing Patrified begin to have a ill savour  the oily part to themselves whereby thing putrify have that slipperiness and  unctuosity the Wairyparts also to themselves the dregs to themselves whence  follow that confusion in body putrify but generation or vivification be a work  also mix of the spirit and gross part but in a far different manner for the  spirit be total detain but it swell and move local and the gross part be not  dissolve but follow the motion of the spirit and be as it be blow out by it  and extrude into diverse figure from whence come that generation and  Organization and therefore vivification be always do in a matter tenacious and  clammy and again yield and soft that there may be both a detention of the  spirit and also a gentle session of the part accord as the spirit from they  and this be see in the matter as well of all vegetable as of live creature  whether they be engender of putrefaction or of sperm for in all these thing  there be manifest see a matter hard to break through easy to yield canon IV in  all live creature there be two kind of spirit lifeless spirit such as be in  body inanimate and a vital spirit superadd the explication it be say before  that to procure long life the body of man must be consider first as inanimate  and not repair by nourishment second as animate and repair by nourishment for  the former consideration give law touch consumption the latter touch  reparation therefore we must know that there be in humane flesh bone membrane  organ final in all the part such spirit diffuse in the substance of they while  they be alive as there be in the same thing flesh bone membrane and the rest  separate and dead such as also remain in a carcase but the vital spirit  although it tules they and have some consent with they yet it be far differ  from they be integral and subsist by it self now there be two especial  difference betwixt the lifeless spirit and the vital spirit the one that the  lifeless spirit be not continue to themselves but be as it be cut off and  encompass with a gross body which intercept they as air be mix in snow or  froth but the vital spirit be all continue to it self by certain conduit pipe  through which it pass and be not total intercept and this spirit be twofold  also the one branch only pass through small pipe and as it be string the other  have a Cell also so as it be not only continue to it self but also Congregared  in a hollow space in reasonable good quantity accord to the analogy of the  body and in that Cell be the fountain of the Rivulers which branch from thence  that Cell be chief in the ventricle of the brain which in the ignoble sort of  creature be but narrow insomuch that the spirit in they seem scatter over  their whole body rather than celled as may be see in serpent eel and fly  whereof every of their part move long after they be cut asunder bird also leap  a good while after their head be pull off because they have little head and  little cell but the noble sort of creature have those ventricle large and man  the large of all the other difference betwixt the spirit be that the vital  spirit have a kind of enkindle and be like a wind or breath compouuded of  flame and air as the juice of live creature have both oil and water and this  enkindle minister peculiar motion and faculty for the smoke which be  inflammable even before the flame conceive be hot thin and movable and yet it  be quite another thing after it be become flame but the enkindle of the vital  spirit be by many degree gentle than the soft flame as of spirit of wine or  otherwise and beside it be in great part mix with a aerial substance that it  shall be a mystery or miracle both of a Flammcous and aereous nature canon  five the natural action be proper to the several part but it be the vital  spirit that excite and sharpen they the explication the action or function  which be in the several member follow the nature of the member themselves  attraction retention digestion assimilation separation excretion perspiration  Even sense it self accord to the propriety of the several organ the stomach  liver heart spleen gall brain eye ear and the rest yet none of these action  will ever have be actuate but by the vigour and presence of the vital spirit  and thereof as one iron will not have draw another iron unless it have be  excite by the load stone nor a egg will ever have bring forth a bird unless  the substance of the Henry have be actuate by the tread of the cock canon VI  the lifeless spirit be next consubstantial to air the vital spirit approach  more to the Subsiance of flame the explication the explication of the  precedent four canon be also a declaration of this present canon but yet  further from hence it be that all fat and oily thing continue long in their be  for neither do the much pluck they neither do they much desire to themselves  with air as for that conceit it be altogether vain that flame shall be air set  on fire see flame and air be no less heterogeneal than and water but whereas  it be say in the canon that the vital spirit approach more to the substance of  flame it must be understand that they do this more than the lifeless spirit  not that they be more flamy than airy canon VII the spirit have two desire one  of multiply it self the other of fly forth and congregate it self with the  Connaturals the explication the canon be understand of the lifeless spirit for  as for the second desire the vital spirit do most of all abhor fly forth of  the body for it find no Connaturals here below to join withal perhaps it may  sometime fly to the outward part of the body to meet that which it love but  the fly forth as I say it abhor but in the lifeless spirit each of these two  desire hold for to the I ormer this belong every spirit seat among the gross  part dwell unhappy and therefore when it find not a like unto it self it do so  much the more labour to create and make a like as be in agreat solitude and  endeavour earnest to multiply it self and to prey upon the volatile of the  gross part that it may be increase in quantity as for the second of fly forth  and betake it self to the air it be certain that all light thing which be ever  movable do Willing go unto their like near unto they as a drop of water be  carry to a drop flame to flame but much more be this do in the fly forth of  spirit into the air ambient because it be not carry to a particle like unto it  self but also as unto the globe of the Connaturals mean while this be to be  note that the go forth and flight of the spirit into air be a redouble action  partly out of the appetite of the spirit partly out of the appetite of the air  for the common air be a needy thing and receive all thing greedy as spirit  odour beam sound and the like canon spirit detain if it have no possibility of  beget new spirit intenerate the gross part the explication generation of new  spirit be not accomplish but upon those thing which be in some degree near to  spirit such as be humid body and therefore if the gross part among which the  spirit converse be in a remote degree although the spirit can convert they yet  as much as it can it weaken and soften and subdue they that see it can  increase in quantity yet it will dwell more at large and live among good  neighbour and friend now this aphorism be most useful to our end because it  tend to the inteneration of the obstinate part by the detention of the spirit  canon IX the inteneration of the hard part come to good effect when the spirit  neither fly forth nor beget new spirit the explication this canon solve the  knot and difficulty in the operation of intenerate by the detention of the  spirit for if the spirit not fly forth waste all within there be nothing get  to the inteneration of the part in their subsistence but rather they be  dissolve and corrupt therefore together with the detention the spirit ought to  be cool and restrain that they may not be too active canon X the heat of the  spirit to keep the body fresh and green ought to be robust eager the  explication also this canon pertain to the solve of the knot but it be of a  much large extent for it foot down of what Temporament the heat in the body  ought to be for the of long life now this be useful whether the spirit be or  whether they be not for howsoever the heat of the spirit must be such as it  may rather turn it self upon the hard part than waste the soft for the one  desiccate the other intenerate beside the same thing be available to the well  perfect of assimilation for such a heat do excellent excite the faculty of and  withal do excellent prepare the matter to be assimilate now the property of  this kind of heat ought to be these first that it be slow and heat not sudden  second that it be not very intense but moderate three that it be equal not  incompose namely intend and remit it self fourthly that if this heat meet any  thing to resist it it be not easy suffocate or languish this operation be  exceed subtle but see it be one of the most useful it be not to be desert now  in those remedy which we propound to invest the spirit with a robust heat or  that which we call operative not predatory we have in some sort satisfy this  matter canon XI the condense of the spirit in their substance be available to  long life the explication this canon be subordinate to the next precedent for  the spirit condense receive all those four property of heat whereof we speak  but the way of condense they be set down in the first of the ten operation