to be in talking which I have not practised very much unlesse it be to particular friends for naturally I am so wedded to contemplations that many times when I have been in company I had not known one word they have said by reason my busie thoughts have stopped the sense of my hearing and though I prefer the delight of contemplation before the pleasure of the senses yet when the neerest and dearest of my friends speak as my husband brothers sisters or their children my affection is such that I give such an atention to them as if I had no other thoughts but of what they say or any other sense but hearing but as I have said of the names and tearms of art and the several opinions of the Antients and the distinguishment of the sciences and the like I learned them from my neerest and dearest friends as from my own brothers my Lords brother and my Lord but having the words and termes of art makes me not a Philosopher nor a Poet and if every one in justice ought to have a due then nature must have a share and truly I will never be so ingrateful as not to acknowledge her favours or to belie her in saying she hath not been bountiful to me for she hath given me such materials as I hope to build me a monumental fame therewith but to satisfie my Readers I will tell them as well as I can how I came to know and understand passages all though I never practised or were a spectator therein or thereof as put the case my husband or brothers should tell me of an Army of horse and foot and that two Armies encountred and fought a battle and expresse the forms and figures rancks and fiels the flanck the wings the vans the rears and the like by which relation to my conceit I see it in my brain as perfectly as if the battle was pitcht and fought there and my fancy will build discourse therefrom Likewise if they should tell me all the parts of an Animal body and how they are formed and composed I conceive it as perfectly to my understanding as if I had seen it dissected although I never did and therefore may be deceived in my understanding for truly I have gathered more by piece-meals then from a full relation or a methodical education for knowledge but my fancy will build thereupon and make discourse therefrom and so of every thing they discourse of I say they that is my husband and brothers For the singularity of my affections are such that though I have an ill memory and could not if it were for my life relate word for word of any discourse if it be any thing long that I shall hear from strangers for I am the worst repeater of a story from strangers or out of a book in the World when from my neer friends especially my Lord whose discourses are lively discriptions I cannot forget any thing they say such deep impressions their words print in my brain when I cannot remember one discourse perfectly from others were they holy sermons to save my soul. but as I have said from a bare relation I can conceive to my thinking every particular part and passage as if I were a witnesse thereof or an actor therein but many things although I should never have heard of any such thing yet my natural reason will guide and discover to me the right and the truth For put the case I see a watch or any other invention and none should tell me how it was made yet my natural reason would conceive how it was made so in natural things my natural reason will conceive them without being any wayes instructed and so working a brain I have that many times on small objects or subjects will raise up many several phancies and opinions therein from which my discourse betwixt reason and those opinions will be produced but the truth is I have more materials to build with then ground to build on wherby they become uselesse but I beleeve time will moulder them to dust or accidents as sicknesse may destroy them as dropsies may drown them fevers may burn them consumptions may waste them or griefs may wither them or other imployments like usurpers may throw it out of my head but as yet my head is fully populated with divers opinions and so many phancies are therein as sometimes they lie like a swarm of bees in a round heap and sometimes they flie abroad to gather honey from the sweet flowry rhetorick of my Lords discourse and wax from his wise judgement which they work into a comb making chapters therein But those that make these and the like idle objections against me either have not read all my Epistles and the rest of my books or understands them not but that is not my fault but their unjust natures to censure and condemn before they examine or understand Nay they do in somethings faulsely ac cuse and maliciously break out of some of my Epistles some parts to throw against me which is most base and cruel to dismember my book tormenting it with spiteful objections misforming the truth with falshood but those that have noble and generous souls will beleeve me and those that have base and mechannick souls I care not what they say and truly I would not have troubled my self in striving to satisfie this present age which is very censorious but fear the future age wherein I hope to live may be deceived and I by false constructions wronged for I have observed that the ignorant and malicious do strive to disturb and obstruct all probable opinions wittie ingenuities honest industry vertuous indeavours harmlesse phancies innocent pleasures and honourable fames although they become infamous thereby Readers I had forgotten to mention the objection that there is no distinction between a scholer and a Philosopher if they mean as being vulgarly called both scholers I answer a scholer is to be learnd in other mens opinions inventions and actions and a philosopher is to teach other men his opinions of nature and to demostrate the works of nature so that a scholer is to learn a Philosopher to teach and if they say there is no distinction between a profest scholer and a profest philosopher I am not of their opinion for a profest scholer in theologie is not a profest Philosopher for Divines leave nature on the left hand and walk on the right to things supernatural and if they mean profest scholers as being bred at universities I answer that I take not all those that are bred at an Vniversity and those that are learned to be profest scholers or those that are great Philosophers to be profest unlesse they make it their profession as a profest Divine that hath taken Orders or a profest Physitian that hath commenced Doctor or profest Pleaders or Lawyers that are made Barresters or Philosophers that teach Scholers but certainly there are many that are very learned that are not profest as being of
it is so ridiculous then to think that this Lady cannot understand these tearms as it is rather to be laught at then to trouble ones self to answer And that invincible Problem the quadrature of the circle as they call it which makes me doubt that they think themselves wiser for naming the quadrature then squaring the circle who lives that hath not heard of it and who lives that can do it and who is dead that hath done it and put the case it were done what then why then 't is squared and that 's all and that all is nothing much ado about nothing But we will leave these impertinent malicious and most false exceptions to the Lady and her Books and will now begin with her book of Poems examining first her Philosophy there That 's an old opinion of Atomes say some witnesse Democrates and many others T is very true they have talkt of atomes but did they ever dispose of them as they are there or tell you what several sorts there are of them and what figure they bear and being joyned what forms they produce of all kindes in all things if you have read any such things before I 'le be bold to burn the Book Why then all these are new opinions and grounded upon Reason I say some but they are Paradoxes what then I hope a Paradox may be as true as an old opinion and an old opinion as false as a Paradox for neither the one nor the other makes a truth either the new or the old for what is most reason reasonable for in natural Philosophy one opinion may be as true as another since no body knows the first cause in nature of any thing Then this Ladies Philosophy is excellent and will be thought so hereafter and the truth is that it was wholy and onely wrought out of her own brain as there are many witnesses by the several sheets that she sent daily to be writ fair for the presse As for her Poems where are the exceptions to these marry they misse sometimes in the numbers and in the rimes It is well known by the copies that those faults lie most upon the Corrector and the Printer but put the case there might be some slips in that kinde is all the book damned for it no mercy Gentlemen when for the numbers every Schoole-boy can make them on his fingers and for Rimes Fenner would have put down Ben. Johnson and yet neither the boy or Fenner so good Poets No it is neither of those either makes or condemns a Poet it is new born and creating Phansies that Glorifies a Poet and in her Book of Poems I am sure there is excellent and new Phancies as have not been writ by any and that it was onely writ by her is the greatest truth in the world Now for her Book called the Worlds Olio say some how is it possible that she showld have such experience to write of such things so I answer that I living long in the great world and having the various fortunes of what they call good and bad 〈◊〉 the reading of men might bring me to as much experience as the reading of Books and this I have now and then discourst unto this Lady who hath wisely and elegantly drest it in her own way and sumptuously cloathed it at the charge of her own Phancies and expressions I say some of them she hath heard from me but not the fortieth part of her book all the rest are absolutely her own in all kindes this is an ingenious truth therefore beleeve it As for the Book of her Philosophical opinions there is not any one thing in the whole Book that is not absolutely spun out by her own studious phancy and if you will lay by a little passion against writers you will like it and the best of any thing she has writ therefore read it once or twice not with malice to finde a little fault but with judgement to like what is good Truly I cannot beleeve so unworthily of any Scholer honouring them so much as we both do that they should envie this Lady or should have so much malice or emulation to cast such false aspersions on her that she did not write those Books that go forth in her name they will hardly finde out who else writ them and I protest none ever writ them but her self You should rather incourage her then by false suppositions to let her see the world is so ill natured as to beleeve falshoods before truths But here 's the crime a Lady writes them and to intrench so much upon the male prerogative is not to be forgiven but I know Gown-men will be more civil to her because she is of the Gown too and therefore I am confident you will defend her and truth and thus be undeceived I had not troubled you with this but that a learned Doctor our very noble friend writ is word of the infidelity of some people in this kinde whatsoever I have write is absolutly truth which I here as a man of Honour set my hand to W. NEWCASTLE TO THE READER IN my Book called the Worlds Olio there are such grosse mistakes in misplacing of Chapters and so many literall faults as my book is much disadvantaged thereby As for Chapters there are many misplaced for some Chapters that belong to that part of diseases are misplaced among those of natural Philosophy as one that belongs to sleep and three Chapters that are of the temper of Aire likewise another Chapter of the strength of the soul and body is placed between the first and last part of the Common-Wealth which nothing belongs to it for though there is a soul and body belonging to every Common-Wealth yet not such a soul and body as I have discourst of there For the soul of a Common-Wealth is Actuall Justice and industry The soul of a man is Contemplation Reason and imagination And the body of a Common-Wealth is the Citizens therein and Magistrates thereof And the body of a man is the senses therein and the members thereof Likewise the strength of a Common-Wealth is the Laws And the strength of a mans body is the nerves Likewise a short copie of verses which is at the latter end of the book is what I intended for this book as being my beloved of all my works prefering it as my master-piece although I do beleeve it will not please my Readers because as I have said in some of my Epistles few take delight in the study of Natural Philosophy yet those that delight not or slight the study or dispraise the work make it not the lesse rational for reason will be reason in the despite of the most malicious detractors or sophsterian censurers but for the faults and mistakes in my other works and perchance the like mischance may come to these and although I know a passion cannot recal an injury past yet I cannnot but grieve at the misfortune as for a friend that
should be hurt or lamed by some unhappy accident but if there be any other faults of indiscretions in it I the Author am to be pardoned by reason somwhat of it was writ in the dawning of my knowledge and experience and not having a clear light I might chance to stamble in dark ignorance on molehills of errors not that I accuse my book of faults but arm my self with truth against crabbed censurers Likewise I do not lay all the faults in my book to the Printers or Correctors charge for that would be so great an injustce as I could never forgive my self for the crime for the Chapters that are misplaced are through my fault by reason I sent some part of it after the book was in the presse and it seems that the Printer or corrector not understanding where to place them put them in a wrong place But the literate faults I lay to their charge whereof I cannot choose but complain for in some places it is so falsly printed as one word alters the sense of many lines whereby my book is much prejudiced and not onely by putting in false words as a costements for accoutraments ungrateful for ungraceful muster for mufler and the like but the significancy of words to expresse a singular for a plural yet I must confesse that this book is much truer Printed then my book of Poems for where this book hath one fault that hath ten for which I can forgive the Printer and Corrector ten times easier then I did for the other but setting aside the faults of my book and complaining thereof I must take the liberty in my own behalf to complain of this ill natured and unbeleeving age in not allowing me to be the right Authour thereof and though it were an endlesse work to answer every idle and impertinent question or malicious objection for I am assured that rational wise learned and just persons will never make a doubt knowing that nature hath power to temper a brain as she pleaseth both to receive retain discuss and create yet for truths sake I am willing to satisfie my worthy readers if I can although I had thought I had answerd it in my former writings But to answer those objections that are made against me as first how should I come by so much experience as I have expressed in my several books to have I answer I have had by relation the long and much experience of my Lord who hath lived to see and be in many changes of fortunes and to converse with many men of sundry nations ages qualities tempers capacities abilities wits humors fashions and customes And as many others especially wives go from church to church from ball to ball from collation to collation gossiping from house to house so when my Lord admits me to his company I listen with attention to his edifying discourse and I govern my self by his Doctrine I dance a measure with the muses feast with the Sciences or sit and discourse with the arts The second is that since I am no Scholer I cannot know the names and terms of art and the divers and several opinions of several Authors I answer that I must have been a natural fool if I had not known and learnt them for they are customarily taught all children from their nurses brest being ordinarily discoursed of in every family that is of quality and the family from whence I sprung are neither natural idiots nor ignorant fools but the contrary for they were rational learned understanding and wittie And when I said I never converst an hour with professed Philosophers for indeed in this age I have not heard of many which do professe it or an intimate acquaintance or familiar conversation with profest scholers nor so much discourse as to learn from them for three or four visits do not make an intimacy nor familiarity nor can much be learnd therefrom for visiting and entertaining discourse for the most part are either cautionary frivolous vain idle or at least but common and ordinary matter and most commonly all visiting discourses are after one and the same manner although the company be several but I did not think my readers would have been so rigid as to think I excluded my husband brothers and the rest of my family neither are they profest Philosophers nor Scholers although they are learned therein or to beleeve I was so ridiculously foolish or so foolishly vain or so basely false as that I strive to make the world to beleeve I had all my experience and knowledge before I was born and that my native Language came by instinct and that I was never taught my A B C or the marks and names of several things but I hope my book hath more spiteful enemies then faults for I have said in an Epistle before the second part of my Olio that if I had never seen nor heard so much as I have done should never have been able to have writ a book Thirdly that I had taken feathers out of the Universities to enlarge the wings of my fancy I answer no more then David took the wooll from his sheeps backs to cloath his Poetical Phancies of devotion or as I may say his devout Poetry which is drest with simulising But it hath been known in several ages that even poor Peasents that hear nothing but the blating of sheep the lowing of herds the crowing of cocks and the like and their ordinary discourses of nothing but of their market or the like have been high flying Poets politick states men wise Governours prudent Souldiers subtle Philosophers excellent Physitians and what not even to be eloquent Orators and Divine preachers as the holy writ will make manifest to us and I beleeve many more are mentioned in other Histories of lesse authority thus we may observe that nature is Prevalent in all qualities and conditions And since nature is so generous to distribute to those that fortune hath cast out and education hath neglected why should my readers mistrust nature should be sparing to me who have been honourably born carefully bred and nobly married to a wise man from whom as I have said in some of my Epistles in my book called the Worlds Olio and do here say again and again if it will satisfie the Readers that I am my Lords Scholer and as I have learnt so I do daily learn knowledge and understanding wit and the purity of my language and let me intre at my Readers to be so just to me as not to condemn me for an ideot by their objections and doubts as not beleeving I am capable of learning but let me tell my Readers that what I have learned since I was married it is from my Lord and what I had learned before it was from wy own familie as from my own brothers for my father died when I was young and not from strangers for though I have seen much company yet I have converst with few and I take conversation
no otherw aies then if I should see a man but neither know his estate quality capacity or natural disposition thus upon my conscience is a truth not onely in these two Philosophers but all Philosophers and not onely Philosophers but all their learned men so that I am no otherwayes learned in writers works or other opinions then those that onely learned the tearms of arts and sciences but know no more The like they may say of Physitians as of Philosophers when they read my opinions of diseases it is true I have converst with Physitians more then any other learned profession yet not so much as to increase my understanding although more then was advantagious for my health indeed I have been the worst Physitian to my self besides wise learned men think it a discredit to discourse learnedly to ignorant women and many learned men speak most commonly to women as women do to children nonsense as thinking they understand not any thing or else like those that are of another Language speak such gibbrish to those they would have understood that they understand not themselves yet think those they speak to do conceive them as if ignorance was bound to understand nonsense that is not to be understood but I desire my Readers or censurers for some will censure that have not read or at least not understood me that I did never take nor steal any opinion or argument from any other as my own nor never will and if I hit or light upon the same it is meer chance T is true I have mentioned many opinions but not as my own opinions or arguments but rather 〈◊〉 civilly I have been opposite to those opinions I have heard of and I make no question but if my Readers will take the paines to compare my writings to others and throughly examine them they will I make no question finde great difference for though other Philosophy have treated of matter form and motion being the fundamental ground of all all natural Philosophical discourse yet I believe not my way nor I never read any book of diseases or medicines but Gerrards Herball which no question is a very rare book and cetainly discribes the tempers of herbs fruits and drugs very learnedly but I do verily 〈◊〉 the learning lies more in the tempers then in the applications for I beleeve where one is rightly applied forty are falsly applied and how shall it be otherwaies unlesse he had studied the motions and tempers of diseases for one and the same diseases may be of several tempers and motions wherefore one and the same simple will not cure one and the same kinde or rather sort of disease Wherefore I beseech my readers to be so charitable and just as not to bury my works in the monuments of other writers but if they will bury them let it be in their own dust or oblivion for I had rather be forgotten then scrape acquaintance or insinuate my self into others company or brag of received favours or take undeserved gifts or belie noble Benefactors or to steal although I were sure the theft would never be discovered and would make me live eternally But I have no acquaintance with old Authors nor no familiarity with the moderns I have received no instructions by learning and I never owned that which was not justly my own nor never stole that which was justly anothers neither have I retained but plain truth to defend and conscience towitnesse for me Besides I have heard that learning spoiles the natural wit and the fancies of others drive the fancies out of our own braines as enemies to the nature or at least troublesome guests that fill up all the rooms of the house This opinion or rather a known truth was a sufficient cause for me neither to read many Books or hear arguments or to dispute opinions had I ever been edicted to one or accustomed to the other by reason I found a naturall inclination or motion in my own brain to fancies and truly I am as all the world is partial although perchance or at least I hope not so much as many are yet enough to desire that my own fancies and opinions might live in the world rather then the fancies and opinions of other mens in my brain AN EPISTLE TO MY HONOURABLE READERS MOst Noble Reader let not partialitie or obstinacie weigh judgments scales but truth wherefore if you weigh my Philosophical and Physical opinions with the ancient Philosophers lay by the weaknesse and incapacity of our sex my unexperienced age my unpractised time my ignorant studies my faint knowledge and dim understanding to help to pair my discourse with theirs in which scale there are learned studies long experience practised time high arguments and School-disputations Besides they draw and make the large river of their discourse from many several springs mine onely flows in little Rivolets from the natural spring in my own brain AN EPISTLE TO THE Reader for my Book of Philosophy PErchance many that read this book will hardly understand it not but it may be as rational and as probable as any that have writ before but unlesse they be contemplary persons which are not many in our nation especially in the Protestant opinion which live not Monastical lives are not so curious nor so inquisitive after nature as to study that Science Besides they think it unprofitable bringing no advantage but they are much mistaken for that it is a great insight to the knowledge of all Vegetables Minerals and Animals their constitutions their sympathies and antipathies their extractions and applications which they apply for health and prolonging of life Besides the study in this Science brings them acquainted with the course of the stars and planets and the several tempers of the Climats and the nature of the several Soyls which is profitable in husbandry then it is advantagious for the art of Navigation and Plantations and many other things but above all this study is a great delight and pleases the curiosity of mens minds it carries their thoughts above vulgar and common Objects it elevates their spirits to an aspiring pitch It gives room for the untired appetites of man to walk or run in for so spatious it is that it is beyond the compasse of time besides it gives pleasure in varieties for infinite wayes are sirawed with infinite varieties neither doth it binde up man to those strickt rules as other Sciances do it gives them an honest liberty and proves temperance is the greatest pleasure in nature T is true moral Philosophy is an excellent study but the doctrine is too strict for the practise for it teaches more then can be followed and Theologie is a glorious study but the way is difficult and dangerous for though there are many pathes yet there is but one that leads to heaven and those that step awrie fall into the Gulph of damnation and the deep study in this many times blindes the eyes both of faith and reason and
instead of uniting mankind with love to live in peace it makes discords with controversies raises up faction to uphold each-side whose endlesse quarrels are followed with such hatred and fought with such malice and envie and the zeal spits so much blood as if not onely several parties would be rased out but the bulk of mankinde And to study Law is to study dissention to study Logick is to study deceit to make falshood appear like truth to study Rhetorick is to study words more then sense and many the like studies are more painful then useful more time lost then profit got more tedious then pleasant more sophistry then truth Indeed the Mathematicks brings both profit and pleasure to the life of man it gives just measure and equal weight it makes all odd reckonings even it sets all musical notes it brings concord out of discord it gives diminution and extention But as I said before few or none but Monastical men which live contemplary lives despising the vanities of the world next to the service of God seek to be acquainted with nature and to observe the course of her works yet in an humble and respectful manner as to admire her curiosity and to glorifie and adore the God of nature for the wonders they finde by her works and workings for this reason if I had been so learned I would have put my book into Latine which is a general language through all Europe and not have writ it in my native Language which goeth no further then the kingdom of England wherein I fear my book will finde but little applause because few therein study natural Philosophy and what they understand not they cannot judge of yet I beleeve all that read will take upon them to give a censure and what their weak braines is not capable to reach at their active tongues are capable to pull down so that I fear me my book will be lost in oblivion or condemned by ignorance unlesse some generous disposition which hath a genius in natural Philosophy and learned and eloquent in the Latine tongue will translate my work yet I had rather my book should die in Oblivion then to be divulged to disadvantage and instead of cloathing it in a new garment they will dismember the body of sense as to put out the natural eyes and put in glasse eyes in the place or to cut off the legs and then set the body upon wooden stumps but unlesse the Translator hath a genius sutable to the Author of the Original the Original will be disfigured with mistakes yet it is easier to translate prose then verse for rimes number and sense are hard to match in several Languages it is double labour and requires double capacitie for although Ovid and Dubartus were so happy as to meet a Sylvester and a Sands yet very few or no other had the like good fortune in our Language for this reason I would have turned my Atomes out of verse into prose and joyned it to this book but I finding my brain would be like a river that is turned from its natural course which will neither run so smooth swift easie nor free when it is forced from its natural motion and course both which made me desist c. AN EPISTLE TO MY READERS I Must advertise my Readers that though I have writ difserent wayes of one and the same subject yet not to obstruct crosse or contradict but I have used the freedom or taken the liberty to draw several works upon one ground or like as to build several rooms upon one foundation likewise my desire was to expresse the several works that several motions make in printed figures that the sense of my opinions might be explained to the eye as well as to the ear or conceivements of my Readers but by reason the Painters and Cutters in this Country cannot speak nor understand English nor I any other Language which reason perswaded me to let my Book be Printed without them for though I might have had such an Interpreter that could expresse grosse material subjects yet none that were so learned in both Languages as to expresse and instruct them to expresse by their art the figures of the fine curious subtil and obscure motions in nature and to have them all done would have rather puzled my Readers and confounded the sense of my opinions then any wayes have advantaged the one or informed the other Wherefore I must intreat my Readers to take a little more paines and care in the reading and considering part AN EPISTLE TO MY READERS I Desire my Readers to give me the same priviledge to discourse in natural Philosophy as Scholers have in schooles which I have heard speak freely and boldly without being condemned for Atheisme for they speak as natural Philosophers not as Divines and since it is natural Philosophy and not Theologie I treat on pray account me not an Atheist but beleeve as I do in God Almighty A CONDEMNING TREATISE OF ATOMES I Cannot think that the substance of infinite matter is onely a body of dust such as small atoms and that there is no solidity but what they make nor no degrees but what they compose nor no change and variety but as they move as onely by fleeing about as dust and ashes that are blown about with winde which me thinks should make such uncertainties such disproportioned figures and confused creations as there would be an infinite and eternal disorder But surely such wandring and confused figures could never produce such infinite effects such rare compositions such various figures such several kindes such constant continuance of each kinde such exact rules such undissolvable Laws such fixt decrees such order such method such life such sense such faculties such reason such knowledge such power which makes me condemn the general opinions of atoms though not my particular opinions of the figures that the long atoms make air the round water the flat square earth also that all the other figures are partly severed from those also the measure and the weight of atoms of slime flame of burning of quenching of fire and of the several motions compositions and composers in their creating and dissolving of figures also their wars and peace their sympathies and antipathies and many the like but this opinion of mine is if the infinite and eternal matter are atoms but I have considered that if the onely matter were atoms and that every atome is of the same degree and the same quantity as well as of the same matter then every atom must be of a living substance that is innate matter for else they could not move but would be an infinite dull and immoving body for figures cannot make motion unlesse motion be in the matter and it cannot be a motion that sets them at work without substance for motion cannot be without substance or produced therefrom and if motion proceeds from substance that substance is moving innately but if motion is nothing then every several
the letters are out yet the Table-book and in Pen remain So although this Motion is gone the spirit and matter remain But if those spirits make other kindes of motions like other kinds of Letters or Language those Motions understand not the first nor the first understands not them being as several Languages Even so it may be in a sound for that kinde of knowledge the Figure had in the sound which is an alteration of the motion of the rational spirits caus'd by an alteration of the motion of the sensitive spirits in dull matter And by these disorderly motions other motions are rub'd out of the table-Table-book which is the matter that was moved But if the same kinde of letters be writ in the same place again that is when the spirits move in the same motion then the same knowledg is in that figure as it was before the other kinde of knowledge which was made by other kinde of motion is rub'd out which several knowledge is no more known to each other then several Languages by unlearned men And as Language is still Language though not understood so knowledge is still knowledge although not general but if they be that we call dead then those letters that were rubbed out were never writ again which is the same knowledge never returns into the same figures Thus the spirits of knowledge or the knowledge of spirits which is their several motions may be ignorant and unacquainted with each other that is that some motion may not know how other motions move not onely in several spirits but in one and the same spirit no more then in every Effect can know their cause and motion is but the effect of the Spirits which spirits are a thin subtle matter for there would be no motion if there were no matter for no thing can move but there may be matter without Self-motion but not self-motion without matter Matter prime knowes not what effects shall be Or how their several motions will agree Because t is infinite and so doth move Eternally in which no thing can prove For infinite doth not in compasse lye Nor hath Eternal lines to measure by Knowledge is there none to comprehend That which hath no beginning nor no end Perfect knowledge comprises all can be But nothing can comprise Eternity Destiny and Fates or what the like we call In infinites they no power have at all Nature hath Generosity enough to give All figures ease whilst in that Form they live But motion which innated matter is By running crosse each several pains it gives Chap. 42. Of the Creation of the Animal Figure THe reason that the sensitive spirits when they begin to create an animal figure the figure that is created feels it not untill the model befinished that is it cannot have an animal motion until it hath an animal figure for it is the shape which gives it local motion and after the Fabrick is built they begin to furnish it with strength and enlarge it with growth and the rational spirit which inhabits it chooseth his room which is the Head And although some rational spirits were from the first creating it yet had not such motions as when created besides at first they have not so much company as to make so much change as to take parts like instruments of Musick which cannot make such division upon few strings as upon more The next the figure being weak their motions cannot be strong besides before the figure is inlarged by growth they want room to move in This is the reason that new-born Animals seem to have no knowledge especially Man because the spirits do neither move so strong nor have such variety of change for want of company to make a consort Yet some animals have more knowledge then others by reason of their strength as all beasts know their dams and run to their Dugs and know how to suck as soon as they are born and birds and children and the like weak Creatures such do not But the spirits of sense give them strength and the spirits of reason do direct them to their food and the spirits of sense gave them Taste and 〈◊〉 and the spirits of reason choose their meat for all Animal Creatures are not of one dyet for that which will nourish one will destroy another Chap. 43. The gathering of Spirits IF the rational spirits should enter into a figure newly created altogether and not by degrees a Childe for example would have as much understanding and knowledge in the womb or when it is new-born as when it is inlarged and fully grown But we finde by experience there are several sorts and degrees of knowledge and understanding by the recourse of spirits which is the reason some figures have greater proportion of understanding and knowledge and sooner then others yet it is increased by degrees according as rational spirits increase Like as children they must get strength before they can go So Learning and experience increase rational spirits as Food the sensitive But experience and Learning is not alwayes tyed to the eare for every Organ and Pore of the body is as several doors to let them in and out For the rational spirits living with the sensitive spirits come in and go out with them but not in equal proportion but sometimes more sometimes fewer this makes understanding more perfect in Health then in sicknesse and in our middle age more then in the latter age For in age and sicknesse there is more carried out then brought in This is the reason Children have not such understanding but their reason increaseth with their years But the resional spirits may be similized to a company of Good-fellows which have pointed a meeting and the company coming from several places makes their time the longer ere their numbers are compleated though many a brain is disappointed but in some figures the rooms are not commodious to move in made in their Creation for want of help those are Changelings Innocents or Natural Fools The rational spirits seem most to delight in spungie soft and liquid matter as in the Blood Brain Nerves and in Vegetables as not onely being neerest to their own nature but having more room to move in This makes the rational spirits to choose the Head in Animals for their chief room to dance their Figures in for the Head is the biggest place that hath the spungy Materials thus as soon as a figure is created those rational Spirits choose a Room Chap. 44. The moving of Innate matter THough Motion makes knowledge yet the spirits give motion for those Spirits or Essences are the Guiders Governours Directers the Motions are but their Instruments the Spirits are the Cause motion but an Effect therefrom For that thin matter which is spirits can alter the motion but motion cannot alter the matter or nature of those Essences or spirits so as the same spirits may be in a body but not one and the same
sexes faces countenance dispositions and qualities of men Besides who knowes but that the very thoughts of men may be known by the temper of their body for could men come but to learn the several motions of the body which ingenious observations may come to do they may easily come to learn the motions of the minde and so come to know the thoughts which thoughts are the several figures therein which figures most commonly move sympathetically with the motions of the body Chap. 209. To my just Readers I Desire all those that are friends to my book if not to my book for justice sake that whatsoever is new is my own which I hope all is for I had never any guide to direct me nor intelligence from any Authors to advertise me but write according to my own natural cogitations where if any do write after the same manner in what language soever that they will remember my work is the original of their discourse but they that steal out my opinions or compare them to old opinions that are nothing alike as if one should liken to men that had neither semblance in features countenance proportion nor complexion because they are two men as being of madkinde surely they might be judged to be fools but may all such be condemned as false malicious ridiculous or mad But to such noble dispositions as will give right and speak truth may they never receive injury may honour crown them fame applaud them and time reward them with antiquity This Chapter although it belongs to another book yet I thought it fit to joyn it to this discourse Chap. 210. The diatical Centers ALthough infinite matter and motion was from all eternity yet that infinite moving matter is disposed by an in finite Deity which hath power to order that moving matter as that Deity pleaseth by reason there is nothing greater then it self therefore there is nothing that can oppose its will Likewise this Deity is as the center of infinite moving matter for though there can be no center in infinites by reason there is no circumference yet in respect the matter is infinite every way from and to this Deity we may say the Deity is the center of infinite matter and by reason the infinite moving matter flowes as much to this diatical center as from it it doth as it were present it self or rather is forced to be ordered by its infinite wisdom which otherwise it would run into an infinite confusion with which there would be an infinite horrid and eternal war in nature and though this Deity is as the center to infinite matter yet this Deity in it self is as infinite matter for its wisdom is as infinite as matter and its knowledge as infinite as its wisdom and its power as infinite as both and the effects of these attributes run with infinite matter like infinite paralel lines even and straight not crossing nor obstructing nor can they circumference or circle in each other the matter and the Deity being both infinite neither is the matter or Deity finite to or in themselves for infinite matter hath no end or period neither can the infinite Deity comprehend it self so as it is a god to it self as well or as much as to matter for this Deity is no wayes finite neither to its self nor matter its knowledge being as infinite as its power and its wisdom as infinite its knowledge and its power as infinit as both and being infinit its wisdom cannot be above its power nor its power beyond its wisdom neither can its knowledge comprehend its power or the wayes of its wisdom being all infinite and eternal And though nature is infinit matter motion and figure creating all things out of its self for of matter they are made and by motion they are formed into several and particular figures yet this Deity orders and disposes of all natures works GReat God from thee all infinites do flow And by thy power from thence effects do grow Thou orderest all degrees of matter just As t' is thy will and pleasure move it must And by thy knowledge orderd'st all the best For in thy knowledge doth thy wisdom rest And wisdom cannot order things amiss For where disorder is no wisdom is Besides great God thy will is just for why Thy will still on thy wisdom doth rely O pardon Lord for what I now hear speak Upon a guesse my knowledge is but weak But thou hast made such creatures as mankinde And gav'st them somthing which we cal a mind Alwayes in motion never quiet lies Untill the figure of his body dies His several thoughts which several motions are Do raise up love hope joyes doubts and feare As love doth raise up hope so fear doth doubt which makes him seek to find the great God out Self love doth make him seek to finde if he Came from or shall last to eternity But motion being slow makes knowledge weak And then his thoughts 'gainst ignorance doth beat As fluid waters 'gainst hard rocks do flow Break their soft streams so they backward go Just so do thoughts then they backward slide Unto the place where first they did abide And there in gentle murmurs do complain That all their care and labour is in vain But since none knows the great Creator must Man seek no more but in his greatness trust FINIS I Finde since I have read my book over I could have enlarged that part of my book that treats of diseases much to the advantage but I must intreat my noble Readers to remember there are natural humors and metamorphosed humors which are wrought by several motions as those of Elements Also that there are natural contractions attractions retentions digestions delations expulsions Likewise that there are unnatural of all these motions that is such as are proper or improper to the the natural health or consistence of the several parts and the generality of the whole figure Also that the motions that make the humor and the motions that move the humor may be quite different and some parts of a humor may be made by some sorts of motions and some by other sorts of motions where my discourse of the motions which makes the Elements will enlighten the Readers ERRATA IN my Epistle to my Honourable Readers for pair read poiz In a Condemning Treatise of Atoms for figures read febures p. 10. l. 28. r. dissolution p. 12. l. 30. r. other p. 22. l. 35. r. dissolution p. 23. l. 15. r. finite p. 24. l. 21. r. brain p. 30. l. 2. r. individable p. 34. l. 21. r. spread p. 35. l. 22. r. digging p. 38. l. 21. r. prints p. 43. l. 16. r. cold p. 58. l. 47. r. extenuated p. 60. l. 15. r. crinkling and l. 36. r. triangulars p. 62. l. 4. r. from water and l. 17. r. as p. 62. l. 32. r. manner p. 65. l. 14. r. piercing p. 104. l. 5. r. heptick fevors and l. 12. add my p. 116.