The Third Part. The Preamble 265 I. Of the Happy and Miserable Worlds 266 II. Whether there be such kinds and sorts of Creatures in the Happy and Blessed World as in this World 267 III. Of the Births and Deaths of the Heavenly World ibid. IV. Whether those Creatures could be named Blessed that are subject to dye 269 V. Of the Productions of the Creatures of the Regular World 270 VI. Whether the Creatures in the Blessed World do feed and evacuate 271 VII Of the Animals and of the food of the Humans of the Happy World 272 VIII Whether it is not irregular for one Creature to feed on another 273 IX Of the continuance of life in the Regular World 275 X. Of the Excellency and Happiness of the Creatures of the Regular World 276 XI Of Human Creatures in the Regular World 278 XII Of the happiness of human Creatures in the Material World ibid. The Fourth Part. I. Of the Irregular World 281 II. Of the Productions and Dissolutions of the Creatures of the irregular World 282 III. Of Animals and of Humans in the irregular World 283 IV. Of Objects and Perceptions 284 V. The Description of the Globe of the irregular World ibid. VI. Of the Elemental Air and Light of the irregular World 286 VII Of Storms and Tempests in the irregular World 287 VIII Of the several Seasons or rather of the several Tempers in the irregular World ibid. IX The Conclusion of the irregular and unhappy or cursed World 288 The Fifth Part. Fifteen Sections concerning Restoring-Beds or Wombs p. 291 to 308 The Conclusion 309 GROUNDS OF Natural Philosophy The First Part. CHAP. I. Of MATTER MATTER is that we name Body which Matter cannot be less or more than Body Yet some Learned Persons are of opinion That there are Substances that are not Material Bodies But how they can prove any sort of Substance to be no Body I cannot tell neither can any of Nature's Parts express it because a Corporeal Part cannot have an Incorporeal Perception But as for Matter there may be degrees as more pure or less pure but there cannot be any Substances in Nature that are between Body and no Body Also Matter cannot be figureless neither can Matter be without Parts Likewise there cannot be Matter without Place nor Place without Matter so that Matter Figure or Place is but one thing for it is as impossible for One Body to have Two Places as for One Place to have Two Bodies neither can there be Place without Body CHAP. II. Of MOTION THough Matter might be without Motion yet Motion cannot be without Matter for it is impossible in my opinion that there should be an Immaterial Motion in Nature and if Motion is corporeal then Matter Figure Place and Motion is but one thing viz. a corporeal figurative Motion As for a First Motion I cannot conceive how it can be or what that First Motion should be for an Immaterial cannot have a Material Motion or so strong a Motion as to set all the Material Parts in Nature or this World a-moving but in my opinion every particular part moves by its own Motion If so then all the Actions in Nature are self-corporeal figurative Motions But this is to be noted That as there is but one Matter so there is but one Motion and as there are several Parts of Matter so there are several Changes of Motion for as Matter of what degree soever it is or can be is but Matter so Motion although it make Infinite Changes can be but Motion CHAP. III. Of the degrees of MATTER THough Matter can be neither more nor less than Matter yet there may be degrees of Matter as more pure or less pure and yet the purest Parts are as much material in relation to the nature of Matter as the grossest Neither can there be more than two sorts of Matter namely that sort which is Self-moving and that which is not Self-moving Also there can be but two sorts of the Self-moving Parts as that sort that moves intirely without Burdens and that sort that moves with the Burdens of those Parts that are not Self-moving So that there can be but these three sorts Those parts that are not moving those that move free and those that move with those parts that are not moving of themselves Which degrees are in my opinion the Rational Parts the Sensitive Parts and the Inanimate Parts which three sorts of Parts are so join'd that they are but as one Body for it is impossible that those three sorts of Parts should subsist single by reason Nature is but one united material Body CHAP. IV. Of VACVVM IN my opinion there cannot possibly be any Vacuum for though Nature as being material is divisible and compoundable and having Self-motion is in perpetual action yet Nature cannot divide or compose from her self although she may move divide and compose in her self But were it possible Nature's Parts could wander and stray in and out of Vacuum there would be a Confusion for where Unity is not Order cannot be Wherefore by the Order and Method of Nature's corporeal Actions we may perceive there is no Vacuum For what needs a Vacuum when as Body and Place is but one thing and as the Body alters so doth the Place CHAP. V. The difference of the Two Self-moving Parts of Matter THE Self-moving Parts of Nature seem to be of two sorts or degrees one being purer and so more agil and free than the other which in my opinion are the Rational Parts of Nature The other sort is not so pure and are the Architectonical Parts which are the Labouring Parts bearing the grosser Materials about them which are the Inanimate Parts and this sort in my opinion are the Sensitive Parts of Nature which form build or compose themselves with the Inanimate Parts into all kinds and sorts of Creatures as Animals Vegetables Minerals Elements or what Creatures soever there are in Nature Whereas the Rational are so pure that they cannot be so strong Labourers as to move with Burdens of Inanimate Parts but move freely without Burdens for though the Rational and Sensitive with the Inanimate move together as one Body yet the Rational and Sensitive do not move as one 〈◊〉 Part as the sensitive doth with the Inanimate But pray mistake me not when I say the Inanimate Parts are grosser as if I meant they were like some densed Creature for those are but Effects and not Causes but I mean gross dull heavy Parts as that they are not Self-moving nor do I mean by Purity Rarity but Agility for Rare or Dense Parts are Effects and not Causes And therefore if any should ask Whether the Rational and Sensitive Parts were Rare or Dense I answer They may be Rare or Dense according as they contract or dilate their Parts for there is no such thing as a Single Part in Nature for Matter or Body cannot be so divided but that it will remain Matter which is divisible CHAP.
subject to our Perception which proves That Light may be without Heat But whether the Light of the Sun which we name Natural Light is naturally hot may be a dispute for many times the Night is hotter than the Day CHAP. XXVIII Of DARKNESS THE Figurative Motions of Light and Darkness are quite opposite and the Figurative Motions of Colours are as a Mean between both being partly of the Nature of both but as the Figurative Motions of Light in my opinion are rare straight equal even smooth Figurative Motions those of Darkness are uneven ruff or rugged and more dense Indeed there is as much difference between Light and Darkness as between Earth and Water or rather between Water and Fire because each is an Enemy to other and being opposite they endeavour to out-power each other But this is to be noted That Darkness is as visible to Human Perception as Light although the Nature of Darkness is To obscure all other Objects besides it self but if Darkness could not be perceived the Optick Perception could not know when it is dark nay particular dark Figurative Motions are as visible in a general Light as any other Object which could not be if Darkness was only a privation of Light as the Opinions of many Learned Men are but as I said before Darkness is of a quite different Figurative Motion from Light so different that it is just opposite for as the property of Light is to divulge Objects so the property of Darkness is to obscure them but mistake me not I mean that Light and Darkness have such properties to our Perception but whether it is so to all Perceptions is more than I know or is as I believe known to any other Human Creature CHAP. XXIX Of COLOVRS AS for Colour it is the same with Body for surely there is no such thing in Nature as a Colourless Body were it as small as an Atom nor no such thing as a Figureless Body or such a thing as a Placeless Body so that Matter Colour Figure and Place is but one thing as one and the same Body but Matter being self-moving causes varieties of Figurative Actions by various changes As for Colours they are only several Corporeal Figurative Motions and as there are several sorts of Creatures so there are several sorts of Colours but as there are those Man names Artificial Creatures so there are Artificial Colours But though to describe the several Species of all the several sorts of Colours be impossible yet we may observe that there is more variety of Colours amongst Vegetables and Animals than amongst Minerals and Elements for though the Rain-bow is of many fine Colours yet the Rain-bow hath not so much Variety as many particular Vegetables or Animals have but every several Colour is a several Figurative Motion and the Brighter the Colours are the Smoother and Evener are the Figurative Motions And as for Shadows of Colours they are caused when one sort of Figurative Motions is as the Foundation for example If the Fundamental Figurative Motion be a deep Blew or Red or the like then all the variations of other Colours have a tincture But in short all Shadows have a ground of some sort of dark Figurative Motions But the Opinions of many Learned Men are That all Colours are made by the several Positions of Light and are not inherent in any Creature of which Opinion I am not For if that were so every Creature would be of many several Colours neither would any Creature produce after their own Species for a Parrot would not produce so fine a Bird as her self neither would any Creature appear of one and the same Colour but their Colour would change according to the Positions of Light and in a dark day in my opinion all fine coloured Birds would appear like Crows and fine coloured Flowers appear like the Herb named Night-shade which is not so I do not say That several Positions of Light may not cause Colours but I say The Position of Light is not the Maker of all Colours for Dyers cannot cause several Colours by the Positions of Light CHAP. XXX Of the Exterior Motions of the Planets BY the Exterior Motions of the Planets we may believe their Exterior Shape is Spherical for it is to be observed That all Exterior Actions are according to their Exterior Shape but by reason Vegetables and Minerals have not such sorts of Exterior Motions or Actions as Animals some Men are of opinion they have not Sensitive Life which opinion proceeds from a shallow consideration neither do they believe the Elements are sensible although they visibly perceive their Progressive Motions and yet believe all sorts of Animals to have sense only because they have Progressive Motions CHAP. XXXI Of the Sun and Planets and Seasons THE Sun Moon Planets and all those glittering Starrs we see are several sorts of that Man names Elemental Creatures but Man having not an infinite Perception cannot have an infinite perceptive knowledg for though the Rational Perception is more subtil than the Sensitive yet the particular Parts cannot perceive much further than the Exterior Parts of Objects but Human Sense and Reason cannot perceive what the Sun Moon and Starrs are as whether solid or rare or whether the Sun be a Body of Fire or the Moon a Body of Water or Earth or whether the Fixed Starrs be all several Suns or whether they be other kinds or sorts of Worlds But certainly all Creatures do subsist by each other because Nature seems to be an Infinite united Body without Vacuum As for the several Seasons of the Year they are divided into Four Parts but the several Changes and Tempers of the Four Seasons are so various altering every moment as it would be an endless work nay impossible for one Creature to perform for though the Almanack-makers pretend to fore-know all the variations of the Elements yet they can tell no more than just what is the constant and set-motions but not the variations of every Hour or Minute neither can they tell any thing more than their Exterior Motions CHAP. XXXII Of Air corrupting Dead Bodies SOME are of opinion That Air is a Corrupter and so a Dissolver of all dead Creatures and yet is the Preserver of all living Creatures If so Air hath an Infinite Power but all the reason I can perceive for this Opinion is That Man perceives that when any Raw or that we name Dead Flesh is kept from the air it will not stink or corrupt so soon as when it is in the air but yet it is well known that extream cold air will keep Flesh from corrupting Another Reason is That a Flye entomb'd in Amber being kept from air the Flye remains in her Exterior Shape as perfectly as if she were alive I answer The cause of that may be that the Figurative Motions of Amber may sympathize with the Exterior consistent Motions of the Fly which may cause the Exterior Shape of the Flye to
VI. Of Dividing and Vniting of Parts THough every Self-moving Part or Corporeal Motion have free-will to move after what manner they please yet by reason there can be no Single Parts several Parts unite in one Action and so there must be united Actions for though every particular Part may divide from particular Parts yet those that divide from some are necessitated to join with other Parts at the same point of time of division and at that very same time is their uniting or joining so that Division and Composition or Joining is as one and the same act Also every altered Action is an altered figurative Place by reason Matter Figure Motion and Place is but one thing and by reason Nature is a perpetual motion she must of necessity cause infinite Varieties CHAP. VII Of Life and Knowledg ALL the Parts of Nature have Life and Knowledg but all the Parts have not Active Life and a perceptive Knowledg but onely the Rational and Sensitive And this is to be noted That the variousness or variety of Actions causes varieties of Lives and Knowledges For as the Self-moving parts alter or vary their Actions so they alter and vary their Lives and Knowledges but there cannot be an Infinite particular Knowledg nor an Infinite particular Life because Matter is divisible and compoundable CHAP. VIII Of Nature's Knowledg and Perception IF Nature were not Self-knowing Self-living and also Perceptive she would run into Confusion for there could be neither Order nor Method in Ignorant motion neither would there be distinct kinds or sorts of Creatures nor such exact and methodical Varieties as there are for it is impossible to make orderly and methodical Distinctions or distinct Orders by Chances Wherefore Nature being so exact as she is must needs be Self-knowing and Perceptive And though all her Parts even the Inanimate Parts are Self-knowing and Self-living yet onely her Self-moving Parts have an active Life and a perceptive Knowledg CHAP. IX Of PERCEPTION in general PErception is a sort of Knowledg that hath reference to Objects that is Some Parts to know other Parts But yet Objects are not the cause of Perception for the cause of Perception is Self-motion But some would say If there were no Object there could be no Perception I answer It is true for that cannot be perceived that is not but yet corporeal motions cannot be without Parts and so not without Perception But put an impossible case as That there could be a single Corporeal Motion and no more in Nature that Corporeal Motion may make several Changes somewhat like Conceptions although not Perceptions but Nature being Corporeal is composed of Parts and therefore there cannot be a want of Objects But there are Infinite several manners and ways of Perception which proves That the Objects are not the Cause for every several kind and sort of Creatures have several kinds and sorts of Perception according to the nature and property of such a kind or sort of Composition as makes such a kind or sort of Creature as I shall treat of more fully in the following Parts of this Book CHAP. X. Of Double PERCEPTION THere is a Double Perception in Nature the Rational Perception and the Sensitive The Rational Perception is more subtil and penetrating than the Sensitive also it is more generally perceptive than the Sensitive also it is a more agil Perception than the Sensitive All which is occasioned not onely through the purity of the Rational parts but through the liberty of the Rational parts whereas the Sensitive being incumbred with the Inanimate parts is obstructed and retarded Yet all Perceptions both Sensitive and Rational are in parts but by reason the Rational is freer being not a painful Labourer can more easily make an united Perception than the Sensitive which is the reason the Rational parts can make a Whole Perception of a Whole Object Whereas the Sensitive makes but Perceptions in part of one and the same Object CHAP. XI Whether the Triumphant Parts can be perceived distinctly from each other SOme may make this Question Whether the Three sorts of Parts the Rational Sensitive and Inanimate may be singly perceived I answer Not unless there were single Parts in Nature but though they cannot be singly perceived yet they singly perceive because every Part hath its own motion and so it s own perception And though those Parts that have not self-motion have not perception yet being joined as one Body to the Sensitive they may by the Sensitive Motion have some different sorts of Self-knowledg caused by the different actions of the Sensitive parts but that is not Perception But as I said the Triumphant Parts cannot be perceived distinctly asunder though their Actions may be different for the joining or intermixing of Parts hinders not the several Actions as for example A Man is composed of several Parts or as the Learned term them Corporeal Motions yet not any of those different Parts or Corporeal Motions are a hindrance to each other The same between the Sensitive and Rational Parts CHAP. XII Whether Nature can know her self or have an Absolute Power of her self or have an exact Figure I Was of an opinion That Nature because Infinite could not know her Self because Infinite hath no limit Also That Nature could not have an Absolute Power over her own Parts because she had Infinite Parts and that the Infiniteness did hinder the Absoluteness But since I have consider'd That the Infinite Parts must of necessity be Self-knowing and that those Infinite Self-knowing Parts are united in one Infinite Body by which Nature must have both an United Knowledg and an United Power Also I questioned Whether Nature could have an Exact Figure but mistake me not for I do not mean the Figure of Matter but a composed Figure of Parts because Nature was composed of Infinite Variety of Figurative Parts But considering that those Infinite Varieties of Infinite Figurative Parts were united into one Body I did conclude That she must needs have an Exact Figure though she be Infinite As for example This World is composed of numerous and several Figurative parts and yet the World hath an exact Form and Frame the same which it would have if it were Infinite But as for Self-knowledg and Power certainly God hath given them to Nature though her Power be limited for she cannot move beyond her Nature nor hath she power to make her self any otherwise than what she is since she cannot create or annihilate any part or particle nor can she make any of her Parts Immaterial or any Immaterial Corporeal Nor can she give to one part the Nature viz. the Knowledg Life Motion or Perception of another part which is the reason one Creature cannot have the properties or faculties of another they may have the like but not the same CHAP. XIII Nature cannot judg her self ALthough Nature knows her self and hath a free power of her self I mean a natural Knowledg and Power yet Nature cannot
every particular Part of a Man is not generally perceived for the Interior Parts do not generally perceive the Exterior nor the Exterior generally or perfectly the Interior and yet both Interior and Exterior Corporeal Motions agree as one Society for every Part or Corporeal Motion knows its own Office like as Officers in a Common-wealth although they may not be acquainted with each other yet they know their Employments So every particular Man in a Common-wealth knows his own Employment although he knows not every Man in the Common-wealth The same do the Parts of a Man's Body and Mind But if there be any Irregularity or Disorder in a Common-wealth every Particular is disturbed perceiving a Disorder in the Common-wealth The same amongst the Parts of a Man's Body and yet many of those Parts do not know the particular Cause of that general Disturbance As for the Disorders they may proceed from some Irregularities but for Peace there must be a general Agreement that is every Part must be Regular CHAP. VI. Of Divided and Composed Perceptions AS I have formerly said There is in Nature both Divided and Composed Perceptions and for proof I will mention Man's Exterior Perceptions As for example Man hath a Composed Perception of Seeing Hearing Smelling Tasting and Touching whereof every several sort is composed though after different manners or ways and yet are divided being several sorts of Perceptions and not all one Perception Yet again they are all Composed being united as proper Perceptions of one Man and not only so but united to perceive the different Parts of one Object for as Perceptions are composed of Parts so are Objects and as there are different Objects so there are different Perceptions but it is not possible for a Man to know all the several sorts of Perceptions proper to every Composed Part of his Body or Mind much less of others CHAP. VII Of the Ignorances of the several Perceptive Organs AS I said That every several composed Perception was united to the proper use of their whole Society as one Man yet every several Perceptive Organ of Man is ignorant of each other as the Perception of Sight is ignorant of that of Hearing the Perception of Hearing is ignorant of the Perception of Seeing and the Perception of Smelling is ignorant of the Perceptions of the other two and those of Scent and the same of Tasting and Touching Also every Perception of every particular Organ is different but some sorts of Human Perceptions require some distance between them and the Object As for example The Perception of Sight requires certain Distances as also Magnitudes whereas the Perception of Touch requires a Joyning-Object or Part. But this is to be noted That although these several Organs are not perfectly or throughly acquianted yet in the Perception of the several parts of one Object they do all agree to make their several Perceptions as it were by one Act at one point of time CHAP. VIII Of the particular and general Perceptions of the Exterior Parts of Human Creatures THere is amongst the Exterior Perceptions of Human Creatures both particular sorts of Perceptions and general Perceptions For though none of the Exterior Parts or Organs have the sense of Seeing but the Eyes of Hearing but the Ears of Smelling but the Nose of Tasting but the Mouth yet all the Exterior Parts have the Perception of Touching and the reason is That all the Exterior Parts are full of pores or at least of such composed Parts that are the sensible Organs of Touching yet those several Parts have several Touches not only because they have several Parts but because those Organs of Touching are differently composed But this is to be noted That every several part hath perception of the other parts of their Society as they have of Foreign parts and as the Sensitive so the Rational parts have such particular and general perceptions But it is to be noted That the Rational parts are parts of the same Organs CHAP. IX Of the Exterior Sensitive Organs of Human Creatures AS for the manner or ways of all the several sorts and particular perceptions made by the different composed parts of Human Creatures it is impossible for a Human Creature to know any otherwise but in part for being composed of parts into Parties he can have but a parted knowledg and a parted perception of himself for every different composed part of his Body have different sorts of Self-knowledg as also different sorts of Perceptions but yet the manner and way of some Human Perceptions may probably be imagined especially those of the exterior parts Man names the Sensitive Organs which Parts in my opinion have their perceptive actions after the manner of patterning or picturing the exterior Form or Frame of Foreign Objects As for example The present Object is a Candle the Human Organ of Sight pictures the Flame Light Week or Snuff the Tallow the Colour and the dimension of the Candle the Ear patterns out the sparkling noise the Nose patterns out the scent of the Candle and the Tongue may pattern out the tast of the Candle but so soon as the Object is removed the figure of the Candle is altered into the present Object or as much of one present Object as is subject to Human Perception Thus the several parts or properties may be patterned out by the several Organs Also every altered action of one and the same Organ are altered Perceptions so as there may be numbers of several pictures or Patterns made by the Sensitive Actions of one Organ I will not say by one act yet there may be much variety in one action But this is to be noted That the Object is not the cause of Perception but is only the occasion for the Sensitive Organs can make such like figurative actions were there no Object present which proves that the Object is not the Cause of the Perception Also when as the Sensitive parts of the Sensitive Organs are Irregular they will make false perceptions of present Objects wherefore the Object is not the Cause But one thing I desire not to be mistaken in for I do not say that all the parts belonging to any of the particular Organs move only in one sort or kind of perception but I say Some of the parts of the Organ move to such or such perception for all the actions of the Ears are not only hearing and all the actions of the Eye seeing and all the actions of the Nose smelling and all the actions of the Mouth tasting but they have other sorts of actions yet all the sorts of every Organ are according to the property of their figurative Composition CHAP. X. Of the Rational Parts of the Human Organs AS for the Rational parts of the Human Organs they move according to the Sensitive parts which is to move according to the Figures of Foreign Objects and their actions are if Regular at the same point of time with the Sensitive but though their
rarifying after a breathing manner also expelling of those rarified parts through the pores Other sorts of Motions of the Humours are like Boyling motions viz. Bubling motions which occasion steaming or watry vapours to ascend to the Head which vapours are apt to cloud the perception of Sight Other sorts of sick Motions are Circular and those cause a swimming or a dizzie motion in the Head and sometimes a staggering motion in the Leggs Other sorts of sick Motions are occasioned through tough and clammy Humours the motion of which Humours is a winding or turning in such a manner that it removes not from its Center and until such time as that Turning or Winding Motions alter or the Humour is cast out of the Stomack the Patient finds little or no ease CHAP. II. Of PAIN AS I said No Part is subject to be sick but the Stomack but every several Part of a Human Creature is subject to Pain and not only so but every particular Part is subject to several sorts of Pain and every several sort of Pain hath a several Figurative Motion but to know the different Figurative Motions will require a subtile Observation for though those painful Parts know their own Figurarative Motions yet the whole Creature suppose Man doth not know them But it may be observed Whether they are caused by Irregular Contractions or Attractions Dilatations or Retentions Expulsions or Irregular Pressures and Re-actions or Irregular Transformations or the like and by those Observations one may apply or endeavour to apply proper Remedies but all Pain proceeds from Irregular and perturbed Motions CHAP. III. Of DIZZINESS I Cannot say Dizziness belongs only to the Head of an Animal Creature because we may observe by irregular Drinkers that sometimes the Leggs will seem more drunk than their Heads and sometimes all the Parts of their Body will seem to be temperate as being Regular but only the Tongue seems to be drunk for staggering of the Leggs and a staggering of the Tongue or the like in a drunken Distemper is a sort of Dizziness although not such a sort as that which belongs to the Head so that when a man is dead-drunk we may say that every part of the Body is Dizzily drunk But mistake me not for I do not mean that all sorts of dizzinesses proceed from drinking I only bring Drunkenness for an Example but the Effects of dizziness of the Head and other parts of the Body proceed from different Causes for some proceed from Wind not Wine others from Vapour some from the perception of some Forrein Object and numbers of the like Examples may be found But this is to be noted That all such sorts of Swimming and Dizziness in the Head are produced from Circular Figurative Motions Also it is to be noted That many times the Rational Corporeal Motions are Irregular with the Sensitive but not always for sometimes in these and the like Distempers the Sensitive will be Irregular and the Rational Regular but for the most part the Rational is so compliant with the Sensitive as to be Regular or Irregular as the Sensitive is CHAP. IV. Of the Brain seeming to turn round in the Head WHen the Human Brain seems to turn round the cause is that some Vapours do move in a Circular Figure which causes the Head to be dizzy as when a man turns round not only his Head will be dizzy but all the Exterior Parts of his Body insomuch that some by often turning round will fall down but if before they fall they turn the contrary way they will be free from that dizziness The reason of which is That by turning the contrary way the Body is brought to the same posture it was before as when a man hath travell'd some way and returns the same way back he returns to the place where first he began his Journey CHAP. V. Of WEAKNESS THere are many sorts of Weakness some Weakness proceeds from Age others through want of Food others are occasioned by Oppression others by Disorders and Irregularities and so many other sorts that it would be too tedious to repeat them could I know them But such sorts of Weakness as Human Creatures are subject to after some Disease or Sickness are somewhat like Weariness after a Laborious or over-hard Action as when a Man hath run fast or laboured hard he fetches his breath short and thick and as most of the Sensitive Actions are by degrees so is a Returning to Health after Sickness but all Irregularities are Laborious CHAP. VI. Of SWOVNDING THE cause why a Man in Swound is for a time as if he were dead is an Irregularity amongst some of the Interior Corporeal Motions which causes an Irregularity of the Exterior Corporeal Motions and so a general Irregularity which is the cause that a Man appears as if he were dead But some may say A Man in a Swound is void of all Motion I answer That cannot be for if the Man was really dead yet his Parts are moving though they move not according to the property or nature of a living Man but if the Body had not consistent Motions and the Parts did not hold together it would be dissolved in a moment and when the Parts do divide they must divide by Self-motion but in a Man in a Swound some of his Corporeal Motions are only altered from the property and nature of a living Man I say some of his Corporeal Motions not all Neither do those Motions quite alter from the nature of a living Man so as the alterations of the Fundamental Motions do but they are so alter'd as Language may be alter'd viz. From Hebrew to Greek Latin French Spanish English and many others and although they are all but Languages yet they are several Languages or Speeches so the alteration of the Corporeal Motions of a Man in a Swound is but as the altering of one sort of Language to another as put the case English were the Natural Language or Speech then all other Languages were unknown to him that knows no other than his Natural So a Man in a Swound is ignorant of those Motions in the Swound but when those Motions return to the Nature of a living Man he hath the same knowledg he had before Thus Human Ignorance and Human Knowledg may be occasioned by the alterations of the Corporeal Motions The truth is that Swounding and Reviving is like Forgetfulness and Remembrance that is Alteration and Repetition or Exchange of the same Actions CHAP. VII Of Numb and Dead Palsies or Gangren's AS for Numb and Dead Palsies they proceed not only from disordered and Irregular Motions but from such Figurative Motions as are quite different from the nature of the Creature for though it be natural for a Man to dye yet the Figurative Motions of Death are quite different from the Figurative Motions of Life so in respect to that which Man names Life that which Man names Death is unnatural but as there are several sorts of that
Dispute between the Breath and Humors produce the Effect of Straining or Reaching upwards towards the Mouth much like the Nature and Motions of Vomiting but by reason those Motions are not so strong in Coughing as in Vomiting the Coughing Motions bring up only pieces or parts of superfluous Flegm or gross Spittle The like for corrupt Humors Other Coughs proceed from Unnatural or Distempered Heats which Heats cause Unnecessary Vapours and those Vapours ascending up from the Bowels or Stomack to the Head and finding a Depression are converted or changed into a Watry Substance which Watry Substance falls down like mizling or small Rain or in bigger drops through the passage of the Throat and Wind-pipe which being opprest and the Breath hindered causes a Strife which Striving is a Straining like as when Crumbs of Bread or Drops of Drink go not rightly through the Throat but trouble and obstruct the Wind-pipe or when any such Matter sticks in the passage of the Throat for when any Part of the Body is obstructed it endeavours to release it self from those Obstructions Also when the Vapour that arises arises in very Thin and Rarified Vapour that Rarified Vapour thickens or condenses not so suddenly being farther from the degree of Water but when condensed into Water it falls down by drops which drops trickling down the Throat like as Tears from the Eyes trickle down the Cheeks of the Face the Cough is not so violent but more frequent but if the Rheum be salt or sharp that trickles down the Throat it causes a gentle or soft smart which is much like the touch of Tickling or Itching which provokes a faint or weak Strain or Cough Also Wind will provoke to Strain or Cough The Motion of Wind is like as if Hair should tickle the Nose Or Wind will cause a tickling in the Nose which causes the Effect of Sneezing for Sneezing is nothing but a Cough through the Nose I may say It is a Nose-Cough And Hickops are but Stomach-Coughs Wind causing the Stomack to strain Also the Guts have Coughs which are caused by the Wind which makes a strife in the Guts and Bowels Other Coughs are produced from Decayed Parts for when any Part is corrupted it becomes less Solid than naturally it should be As for example The Flesh of the Body when corrupted becomes from Dense Flesh to a Slimy Substance thence into a Watry Substance which falls into Parts or changes from Flesh into a Mixt Corrupted Matter which falls into Parts The several Mixtures or Distempered Substances and Irregular Motions causes Division of the composed Parts but in the time of dissolving and divisions of any Part there is a strife which causes Pain and if the strife be in the Lungs it causes Coughs by obstructing the Breath but some Coughs proceed from Vapours and Winds arising from the decayed Interior Parts sending up Vapours from the Dissolving Substance which causeth Coughs and some Coughs cause Decays of the Prime Interior Parts for when there falls from the Head a constant Distillation this Distillation is like dropping Water which will penetrate or divide Stone and more easily will dropping or drilling Water do it as Rheum will corrupt Spongy Matter as Flesh is but according as the Rheum is Fresh Salt or Sharp the Parts are a longer or shorter time decaying for Salt and Sharp is Corroding and by the Corroding Motions Ulcerates those Parts the Salt Rheums fall on which destroys them soon As for Chin-Cough 't is a Wind or Vapour arising from the Lungs through the Wind-pipe and as long as the Wind or Vapour ascends the Patient cannot draw in Reviving Air or Breath but Coughs violently and incessantly until it faint away or have no Strength left and with straining will be as if it were choaked or strangled and become black in the face and after the Cough is past recover again but some dye of these sorts of Coughs CHAP. IX Of GANGREN'S GAngren's are of the Nature of the Plague and they are of Two sorts as the Plague is the one more sudden and deadly than the other The only difference of their Insecting Qualities is That Gangren's spread by insecting still the next or Neighbouring Parts whereas Plagues infect Forrein as much as Home-Parts Also the deadly sort of Gangren's infect as I may say from the Circumference towards the Center when as the deadly sorts of Plague infect from the Center towards the Circumference But that sort of Gangrene that is the weaker sort infects only the next adjoining Parts by degrees and after a spreading manner rather than after a piercing manner But some may object That Plagues and Gangren's are produced from different Causes as for example Extream Cold will cause Gangren's and Extream Heat causes Plagues I answer That Two opposite Causes may produce like Effects for which may be brought numerous Examples CHAP. X. Of Cancers and Fistula's CAncers and Fistula's are somewhat alike in that they are both produced from Salt or sharp corroding Motions but in this they differ that Cancers keep their Center and spread in streams whereas Fistula's will run from place to place for if it be stopt in one place it is apt to remove and break out in another Yet Cancers are somewhat like Gangren's in infecting adjoining Parts so that unless a Cancer be in such a place as can be divided from the Sound Parts it destroys the Human Life by eating as I may say the Sound Parts of the Body as all Corroding and Sharp or Salt Diseases do CHAP. XI Of the GOVT AS for the Disease named the Gout I never heard but of Two sorts the Fixt and the Running Gout but mistake me not I mean Fixt for Place not Time The Fixt proceeds from Hot Sharp or Salt Motions The Running Gout from Cold Sharp Motions but both sorts are Intermitting Diseases and very painful and I have heard those that have had the Fixt Gout say That the pain of the Fixt Gout is somewhat like the Tooth-ach but all Gouts are occasioned by Irregular Pressures and Re-actions As for that sort that is named the Windy Gout it is rather a Sciatica than a Gout CHAP. XII Of the STONE OF the Disease of the Stone in Human Creatures there are many sorts for though the Stone of the Bladder of the Kidneys and in the Gaul be all of one kind of Disease called the Stone yet they are of different sorts but whether the Disease of the Stone be produced of Hot or Cold Motions I cannot judg but 't is probable some are produced of Hot Motions others of Cold and perchance others of such sorts of Motions as are neither perfectly Hot nor Cold for the Stone is produced as all other Creatures by such or such sorts of Figurative Motions Here is to be noted That some of the Humours of the Body may alter their Motion and turn from being Flegm Choler or the like to be Stone and so from being a Rare Moist or Loose Body to
all sorts of VVets and Liquors are of a watry kind though of a different sort But as I have said all things that are Fluid are not VVet as Melted Metal Flame Light and the like are fluid but not wet and Smoak and Oyl are of another sort of Liquidness than VVater or Juyce but yet they are not wet and that which causes the difference of different sorts of VVaters and VVatry Liquors are the differences of the watry Circular Lines as some are edged some are pointed some are twisted some are braided some are flat some are round some ruff some smooth and so after divers several Forms or Figures and yet are perfect Circles and of some such a Degree of Extenuations or Dilatations CHAP. XV. Of the Alteration of the Exterior Figurative Motion of Water AS I formerly said The Figurative Motions of the Innate Nature of VVater is a sort of Extenuating as being an equal smooth Circle which is the cause VVater is rare fluid moist liquid and wet But the Exterior Figurative Motions of the watry Circle may be edged pointed sharp blunt flat round smooth ruff or the like which may be either divided or altered without any alteration of the Innate Nature or Property As for example Salt-water may be made fresh or the Salt Parts divided from the watry Circle The like of other sorts of VVaters and yet the Nature of VVater remains CHAP. XVI Of OYL and VITRIOL THE Exterior Figurative Motions of Oyl are so much like those of Water as to be fluid smooth soft moist and liquid although not perfectly wet but the Interior Figurative Motions of Oyl are of that sort of Fire that we name a Dull Dead Fire and the difference between Salt Waters Vitriol or the like and Oyl is That the Exterior Figurative Motions of Vitriol and Salt Waters are of a sort of Fire whereas it is the Interior Figurative Motions of Oyl or the like that are of those sorts of Fire and that is the reason that the fiery Motions of Oyl cannot be altered as the fiery Motions of Vitriol may But this is to be noted That although the Interior Figurative Motions of Oyl are of such a sort of fiery Motions yet not just like those of Vitriol and are not burning corroding or wounding as Vitriols Corrosives and the like are for those are somewhat more of the Nature of bright shining Fires than Oyls CHAP. XVII Of Mineral and Sulphureous Waters IN Sulphureous and Mineral Waters the Sulphureous and Mineral Corporeal Motions are Exterior and not Interior like Salt waters but there are several sorts of such waters also some are occasionally others naturally so affected for some waters running through Sulphureous or Mineral Mines gather like a rowling Stone some of the loose Parts of Gravel or Sand which as they stick or cleave to the rowling Stone so they do to the running Waters as we may perceive by those waters that spring out of Chalk Clay or Lime Grounds which will have some Tinctures of the Lime Chalk or Clay and the same happens to Minerals But some are naturally Sulphureous as for example Some sorts of hot Baths are as naturally Sulphureous as the Sea-water is Salt but all those Effects of Minerals Sulphurs and the like are dividable from and also may be joyn'd to the Body of water without any disturbance to the nature of water as may be proved by Salt-water which will cause fresh Meat to be salt and salt Meat will cause Fresh-water to be salt As for hot Baths those have hot figurative Motions but not burning and the moist liquid and wet Nature of water makes it apt to joyn and divide to and from other sorts of Motions as also to and from its own sort CHAP. XVIII The Cause of the Ebbing and Flowing of the Sea THE Nature of water is to flow so that all sorts of waters will flow if they be not obstructed but it is not the Nature of Water to ebb Neither can water flow beyond the Power of its Quantity for a little water will not flow so far as a great one But I do not mean by flowing the falling of water from some Descent but to flow upon a Level for as I have said all waters do naturally flow if they be not obstructed but few sorts of water besides Sea-water ebbs As for the Exterior Figurative Motions of water in the action of flowing they are an Oval or a half Circle or a half Moon where the middle parts of the half Moon or Circle are fuller than the two Ends. Also the figure of a half Moon or half Circle is concave on the inside and convex on the outside of the Circle but these Figurative Motions in a great quantity of water are bigg and full which we name Waves of Water which waves flowing fast upon each other presses each other forward until such time as the half Circle divides for when the Bow of the half Circle is over-bent or stretched it divides into the middle which is most extended and when a half Circle which is a whole wave of water is divided the divided Parts fall equally back on each side of the flowing waves so every wave dividing after that manner in the full extension it causes the motion of ebbing that is to flow back as it flow'd forward for the divided Parts falling back and joining as they meet makes the head of the half Circle where the Ends of the half Circle were and the Convex where the Concave was by which action the ebbing Parts are become the flowing Parts And the reason that it ebbs and flows by degrees is That the flowing half Circles require so much time to be at the utmost extension Also every wave or half Circle divides not all at one time but one after another for two Bodies cannot be in one place at one point of time and until the second third and so the rest flow as far as the first they are not at their full extension And thus the Sea or such a great Body of Water must flow and ebb as being its nature to flow and the flowing Figure being over-extended by endeavouring to flow beyond its power causes a dividing of the Extended Parts which is the Cause of the Ebbing But whether this Opinion of mine be as probable as any of the former Opinions concerning the Ebbing and Flowing of the Sea I cannot judg but I would not be mistaken for the flowing of the water is according to its Quantity for the further it flows the fainter or weaker it is CHAP. XIX Of OVERFLOWS AS for Overflows there be many and many more would be if the waters were not hindred and obstructed by Man's Inventions But some Overflows are very Uncertain and Irregular others Certain and Regular as the flowing of Nilus in Egypt but as for the distance of time of its flowing it may proceed from the far Journey of those flowing-waters and the time of its ebbing may be attributed to the great
continue although the Innate Nature be altered But Air is as all other Creatures are both Beneficial and Hurtful to each other for Nature is poysed with Opposites for we may perceive that several Creatures are both Beneficial and Hurtful to each other as for example A Bear kills a Man and on the other side a Bear 's Skin will cure a Man of some Disease Also a Wild-Boar will kill a Man and the Boar's Flesh will nourish a Man Fire will burn a Man and preserve a Man and Millions of such Examples may be proposed The same may be said of Air which may occasion Good or Evil to other Creatures as the Amber may occasion the death of a Fly and on the other side may occasion the Preservation or Continuation of the Fly 's Exterior Figure or Form but Nature being without Vacuum all her Parts must be be joined and her Actions being poysed there must be both Sympathetical and Antipathetical actions amongst all Creatures The Thirteenth Part. CHAP. I. Of the Innate Figurative Motions of Metals ALL sorts of Metals in my opinion are of some sorts of Circular Motions but not like that sort that is Water for the Water-Circle doth extend outward from the Center whereas in my opinion the Circular Motion of Metal draws inward from the Circumference Also in my opinion the Circular Motions are dense flat edged even and smooth for all Bright and Glassie Bodies are smooth and though Edges are wounding Figures yet Edges are rather of the Nature of a Line than of a Point Again all Motions that tend to a Center are more fixt than those that extend to a Circumference but it is according to the degree of their Extensions that those Creatures are more or less fixt which is the cause that some sorts of Metals are more fixt than others and that causes Gold to be the most fixt of all other sorts of Metals and seems to be too strong for the Effects of Fire But this is to be noted That some Metals are more near related to some sort than other as for example There is no Lead without some Silver so that Silver seems to be but a well-digested Lead And certainly Copper hath some near relation to Gold although not so near related as Lead is to Silver CHAP. II. Of the Melting of Metals METALS may be occasioned by Fire to slack their Retentive Motions by which they become fluid and as soon as they are quit of their Enemy Fire the Figurative Motions of Metal return to their proper Order and this is the reason that occasions Metal to melt which is to flow but yet the Flowing Motion is but like the Exterior and not the Innate actions of 〈◊〉 for the Melting actions do not alter the Innate actions that is they do not alter from the Nature of being Metal but if the Exterior Nature be occasioned by the Excess of those Exterior actions to alter their Retentive actions then Metal turns to that we name Dross and as much as Metal loses of its weight so much of the Metal dissolves that is so much of those Innate motions are quite altered but Gold hath such an Innate Retentiveness that though Fire may cause an extream alteration of the Exterior actions yet it cannot alter the Interior motions The like is of Quick-silver And yet Gold is not a God to be Unalterable though man knows not the way and Fire has not the power to alter the Innate Nature of Gold CHAP. III. Of Burning Melting Boyling and Evaporating BVrning Melting Boyling and Evaporating are for the most part occasioned by Fire or somewhat that is in effect Hot I say occasioned by reason they are not the actions of Fire but the actions of those Bodies that melts boyls evaporates or burns which being near or joyned to Fire are occasioned so to do as for example Put several sorts of Creatures or Things into a Fire and they shall not burn alike for Leather and Metal do not burn alike for Metal flows and Leather shrinks up and Water evaporates and Wood converts it self as it were into Fire which other things do not which proves That all Parts act their own actions For though some Corporeal motions may occasion other Corporeal motions to act after such or such a manner yet one Part cannot have another Part 's motion because Matter can neither give nor take motion CHAP. IV. Of STONE ALL Minerals seem to be some kinds of Dense and Retentive motions but yet those kinds of Dense and Retentive motions seem to be of several sorts which is the cause of several sorts of Minerals and of several sorts of Stones and Metals Also every several sort hath several sorts of Properties but in my opinion some sorts are caused by Hot Contractions and Retentions others by Cold Contractions and Retentions as also by Hot or Cold Densations and the reason why I believe so is That I observe that many Artificial Stones are produced by Heat but Ice which is but in the first Degree of a Cold Density seems somewhat like transparent Stones so that several sorts of Stones are produced by several sorts of Cold and Hot Contractions and Densations CHAP. V. Of the LOADSTONE AS for the Loadstone it is not more wonderful in attracting Iron than 〈◊〉 Beauty which admirably attracts the Optick Perception of Human Creatures and who knows but the North and South Air may be the most proper Air for the Respiration of the Loadstone and that Iron may be the most proper Food for it But by reason there hath been so many Learned Men puzled in their Opinions concerning the several Effects of the Loadstone I dare not venture to treat of the Nature and Natural Effects of that Mineral neither have I had much experience of it but I observe That Iron and some sorts of Stone are nearly allied for there is not any Iron but what is growing or is intermixt and united in some sorts of Stone as that which we call Iron-stone Wherefore it is no wonder if the Loadstone and Iron should be apt to embrace one another CHAP. VI. Of Bodies apt to ascend or descend THERE are so many several Causes that occasion some sorts of Creatures to be apt to ascend and others to descend as they are neither known or can be conceived by one finite Creature for it is not Rarity or Density that causes Levity and Gravity but the Frame or Form of a Creature 's Exterior Shape or Parts As for example A Flake of Snow is as Rare as a Downy Feather yet the Feather is apt to ascend and the Flake of Snow to descend Also Dust that is hard and dense is apt to ascend and Water that is soft and rare is more apt to descend Again a Bird that is both a bigger and a more dense Creature by much than a small Worm yet a Bird can flye up into the air when as a leight Worm cannot ascend or flye having not such a sort of Shape Also a
great heavy Ship as big as an ordinary House fraughted with Iron will swim upon the face of the Water when as a small Bullet no bigger than a Hasle-Nut will sink to the bottom of the Sea A great Bodied Bird will flye up into the air when as a small Worm lies on the earth with a slow kind of crawling and cannot ascend All which is caused by the manner of their Shapes and not the matter of Gravity and Levity CHAP. VII Why Heavy Bodies descend more forcibly than Leight Bodies ascend ALthough the manner of the Shape of several Creatures is the chief cause of their Ascent and Descent yet Gravity and Levity doth occasion more or less Agility for a Heavy Body shall descend with more force than a Leight Body ascend and the reason is not only that there may be more Parts in a Heavy Body than a Leight but that in a Descent every Corporeal Motion seems to press upon each other which doubles and trebles the Strength Weight and Force as we may perceive in the Ascending and Descending of the Flight of Birds especially of Hawks of which the weight of the Body is some hindrance to the Ascent but an advantage to the Descent but yet the Shape of the Bird hath some advantage by the Weight in such sort that the Weight doth not so much hinder the Ascent as it doth assist the Descent CHAP. VIII Of several sorts of Densities and Rarities Gravities and Levities THere are different sorts of Densities and Rarities Softness and Hardness Levities and Gravities as for example The density of Earth is not like the density of Stone nor the density of Stone like the density of Metal nor are all the Parts of the Earth dense alike nor all Stones nor all Metals as we may perceive in Clay Sand Chalk and Lime-Grounds Also we may perceive difference between Lead Tynne Copper Iron Silver and Gold and between Marble Alablaster Walling-Stone Diamonds Crystals and the like and so much difference there is between one and the same kind that some particulars of one sort shall more resemble another kind than their own as for example Gold and Diamonds resemble each other's Nature more than Lead doth Gold or Diamonds Crystal I say in their Densities Also there is a great difference of the Rarity Gravity and Levity of seral sorts of Waters and of several sorts of Air. CHAP. IX Of VEGETABLES VEgetables are of numerous sorts and every sort of very different Natures as for example Some are Reviving Cordials others Deadly Poyson some are Purgers others are Nourishers some have Hot Effects some Cold some Dry some Moist some bear Fruit some bears no Fruit some appear all the year Young others appear but part of the year Young and part Old some are many years a producing others are produced in few hours some will last many hundred years others will decay in the compass of few hours some seem to dye one part of the year and revive again in another part of the year some rot and consume in the Earth after such a time and will continue in perfection if parted from the Earth Others will wither and decay as soon as parted from the Earth Some are of a dense Nature some of a rare Nature some grow deep into the Earth others grow high out of the Earth some will only produce in dry Soyls some in moist some will produce only in Water as we may perceive by some Ponds others on Houses of Brick or Stone Also some grow out of Stone as many Stones will have a green Moss some are produced by sowing their Seed into the Earth others by setting their Roots or Slips into the Earth others again by joyning or engrafting one Plant into another so that there is much variety of Vegetables and those of such different Natures that they are not only different Sorts but are variety of Effects of one and the same sort and it requires not only the study of one Human Creature or many Human Creatures but of all the Human Creatures in all Nations and Ages to know them which is the reason that those that have writ of the Natures of Herbs Flowers Roots and Fruits may be much mistaken But I living more constantly in my Study than in my Garden shall not venture to treat much of the particular Natures and Natural Effects of Vegetables CHAP. X. Of the Production of Vegetables T IS no wonder that some sorts of Vegetables are produced out of Stone or Brick as some that will grow on the top of Houses by reason that Brick is made of Earth and Stone is generated in the Bowels of the Earth which shows they are of an Earthly Nature or Substance Neither is it a wonder that Vegetables will grow upon some sorts of Water by reason some sorts of Waters may be mixt with some Parts of Earth But I have been credibly informed That a Man whose Legg had been cut and a Seed of an Oat being gotten into the Wound by chance the Oat did sprout out into a green Blade of Grass which proves that Vegetables may be produced in several Soyls But 't is probable that though many sorts of Vegetables may sprout as Barly in Water yet they cannot produce any of the off-spring of the same Sort or Kind But my Thoughts are at this present in some dispute as Whether the Earth is a Part of the Production of Vegetables as being the Breeder or whether the Earth is only Parts of Respiration and not Parts of Production and so rather Breathing-Parts than Breeding-Parts as Water to Fishes But if so then every particular Seed must encrease not only by a bare Transformation of their Parts into the first Form of Production but by division of their united Parts must produce many other Societies of the same sort as Religious Orders where one Convent divides into many Convents of the same Order which occasions a numerous Encrease So the several Parts of one Seed may divide into many Seeds of the same sort as being of the same Species but then every Part of that Seed must be encreased by additional Parts which must be by Nourishing Parts which Nourishing Parts are in all probability Earthy Parts or at least partly of Earthy Parts and partly of some of the other Elemental Parts but as I have often said all Creatures in Nature are Assisted and do Subsist by each other CHAP. XI Of Replanting Vegetables REplanting of Vegetables many times occasions great Alterations in so much as a Vegetable by often Replanting will be so altered as to appear of another sort of Vegetable the reason is that several sorts or parts of Soyls may occasion other sorts of Actions and Orders in one and the same Society But this is to be noted in the Lives of many Animals That several sorts of Food make great alterations in their Temper and Shape though not to alter their Species yet so as to cause them to appear worse or better but
the same Creature have varieties of Knowledges and Perceptions because they have varieties of Actions But as I have declared there is not any different kind of Creature that can have the like Life Knowledg and Perception not only because they have different Productions and different Forms but different Natures as being of different kinds CHAP. III. Of Perception of Parts and Vnited Perception ALL the Self-moving Parts are perceptive and all Perception is in Parts and is dividable and compoundable as being Material also Alterable as being Self-moving Wherefore no Creature that is composed or consists of many several sorts of Corporeal Figurative Motions but must have many sorts of Perception which is the reason that one Creature as Man cannot perceive another Man any otherwise but in Parts for the Rational and Sensitive nay all the Parts of one and the same Creature perceive their Adjoining Parts as they perceive Foreign Parts only by their close conjunction and near relation they unite in one and the same actions I do not say they always agree for when they move irregularly they disagree And some of those United Parts will move after one manner and some after another but when they move regularly then they move to one and the same Design or one and the same United Action So although a Creature is composed of several sorts of Corporeal Motions yet these several sorts being properly united in one Creature move all agreeably to the Property and Nature of the whole Creature that is the particular Parts move according to the property of the whole Creature because the particular Parts by conjunction make the Whole So that the several Parts make one Whole by which a Whole Creature hath both a general Knowledg and a Knowledg of Parts whereas the Perceptions of Foreign Objects are but in the Parts and this is the reason why one Creature perceives not the Whole of another Creature but only some Parts Yet this is to be noted That not any Part hath another Part 's Nature or Motion nor therefore their Knowledg or Perception but by agreement and unity of Parts there is composed Perceptions CHAP. IV. Whether the Rational and Sensitive Parts have a Perception of each other SOme may ask the Question Whether the Rational and Sensitive have Perception of each other I answer In my Opinion they have For though the Rational and Sensitive Parts be of two sorts yet both sorts have Self-motion so that they are but as one as that they are both Corporeal Motions and had not the Sensitive Parts incumbrances they would be in a degree as agil and as free as the Rational But though each sort hath perception of each other and some may have the like yet they have not the same for not any Part can have another's Perception or Knowledg but by reason the Rational and Sensitive are both Corporeal Motions there is a strong sympathy between those sorts in one Conjunction or Creature Indeed the Rational Parts are the Designing Parts and the Sensitive the Labouring Parts and the Inanimate are as the Material Parts not but all the three sorts are Material Parts but the Inanimate being not Self-moving are the Burdensome Parts CHAP. V. Of Thoughts and the whole Mind of a Creature AS for Thoughts though they are several Corporeal Motions or Self-moving Parts yet being united by Conjunction in one Creature into one whole Mind cannot be perceived by some Parts of another Creature nor by the same sort of Creature as by another Man But some may ask Whether the whole Mind of one Creature as the whole Mind of one Man may not perceive the whole Mind of another Man I answer That if the Mind was not joyn'd and mix'd with the Sensitive and Inanimate Parts and had not interior as well as exterior Parts the whole Mind of one Man might perceive the whole Mind of another Man but that being not possible one whole Mind cannot perceive another whole Mind By which Observation we may perceive there are no Platonick Lovers in Nature But some may ask Whether the Sensitive Parts can perceive the Rational in one and the same Creature I answer They do for if they did not it were impossible for the Sensitive Parts to execute the Rational Designs so that what the Mind designs the Sensitive Body doth put in execution as far as they have Power But if through Irregularities the Body be sick and weak or hath some Infirmities they cannot execute the Designs of the Mind CHAP. VI. Whether the Mind of one Creature can perceive the Mind of another Creature SOme may ask the reason Why one Creature as Man cannot perceive the Thoughts of another Man as well as he perceives his exterior Sensitive Parts I answer That the Rational Parts of one Man perceive as much of the Rational Parts of another Man as the Sensitive Parts of that Man doth of the Sensitive Parts of the other Man that is as much as is presented to his Perception for all Creatures and every part and particle have those three sorts of Matter and therefore every part of a Creature is perceiving and perceived But by reason all Creatures are composed of Parts viz. both of the Rational and Sensitive all Perceptions are in parts as well the Rational as the Sensitive Perception yet neither the Rational nor the Sensitive can perceive all the Interior Parts or Corporeal Motions unless they were presented to their perception Neither can one Part know the Knowledg and Perception of another Part but what Parts of one Creature are subject to the perception of another Creature those are perceived CHAP. VII Of Perception and Conception ALthough the Exterior Parts of one Creature can but perceive the Exterior Parts of another Creature yet the Rational can make Conceptions of the Interior Parts but not Perception for neither the Sense nor Reason can perceive what is not present but by rote as after the manner of Conceptions or Remembrances as I shall in my following Chapters declare So that the Exterior Rational Parts that are with the Exterior Sensitive Parts of an Object are as much perceived the one as the other but those Exterior Parts of an Object not moving in particular Parties as in the whole Creature is the cause that some Parts of one Creature cannot perceive the whole Composition or Frame of another Creature that is some of the Rational Parts of one Creature cannot perceive the whole Mind of another Creature The like of the Sensitive Parts CHAP. VIII Of Human Suppositions ALthough Nature hath an Infinite Knowledg and Perception yet being a Body and therefore divisible and compoundable and having also Self-motion to divide and compound her Infinite Parts after infinite several manners is the reason that her finite Parts or particular Creatures cannot have a geral or infinite Knowledg being limited by being finite to finite Perceptions or perceptive Knowledg which is the cause of Suppositions or Imaginations concerning Forrein Objects As for example
the Sensitive is rather an Agreement than a Constraint for in many cases the Sensitive will not agree and so not obey also in many cases the Rational submits to the Sensitive also the Rational sometimes will be irregular and on the other side sometimes the Sensitive will be irregular and the Rational regular and sometimes both irregular CHAP. XVII Of Human Appetites and Passions THE Sensitive Appetites and the Rational Passions do so resemble each other as they would puzzle the most wise Philosopher to distinguish them and there is not only a Resemblance but for the most part a sympathetical Agreement between the Appetites and the Passions which strong conjunction doth often occasion disturbances to the whole life of Man with endless Desires unsatiable Appetites violent Passions unquiet Humors Grief Pain Sadness Sickness and the like through which Man seems to be more restless than any other Creature but whether the cause be in the Manner or Form of Man's Composition or occasioned by some Irregularities I will leave to those who are wiser than I to judg But this is to be noted That the more Changes and Alterations the Rational and Sensitive Motions make the more variety of Passions and Appetites the Man hath also the quicker the Motions are the sharper Appetite and the quicker Wit Man hath But as all the Human Senses are not bound to one Organ so all Knowledges are not bound to one Sense no more than all the Parts of Matter to the composition of one particular Creature but by some of the Rational and Sensitive actions we may perceive the difference of some of the Sensitive and Rational actions as Sensitive Pain Rational Grief Sensitive Pleasure Rational delight Sensitive Appetite Rational Desire which are sympathetical actions of the Rational and Sensitive Parts Also through sympathy Rational Passions will occasion Sensitive Appetites and Appetites the like Passions CHAP. XVIII Of the Rational Actions of the Head and Heart of Human Creatures AS I formerly said In every Figurative Part of a Human Creature the Actions are different according to the Property of their different Composers so that the Motions of the Heart are different to the Motions of the Head and of the other several Parts but as for the Motions of the Head they are in my Opinion more after the manner of Emboss'd Figures and those of the Heart more after the manner of Flat Figures like Painting Printing Engraving c. For if we observe the Thoughts in our Heads are different from the Thoughts in our Hearts I only name these two Parts by reason they seem to sympathize or to agree more particularly to each other's actions than some of the other Parts of Human Creatures CHAP. XIX Of Passions and Imaginations SOme sorts of Passions seem to be in the Heart as Love Hate Grief Joy Fear and the like and all Imaginations Fancies Opinions Inventions c. in the Head But mistake me not I do not say that none of the other Parts of a Man have not Passions and Conceptions but I say they are not after the same manner or way as in the Heart or Head as for example Every Part of a Man's Body is sensible yet not after one and the same manner for every Part of a Man's Body hath different perceptions as I have formerly declared and yet may agree in general actions but unless the several composed Parts of a Human Creature had not several perceptive actions it were impossible to make a general perception either amongst the several Parts of their own Society or of Foreign Objects But it is impossible for me to describe the different manners and ways of the particular Parts or the different actions of any one Part for what Man can describe the different perceptive actions of that composed Part the Eye and so of the rest of the Parts CHAP. XX. That Associations Divisions and Alterations cause several Effects THE Rational and Sensitive Corporeal Motions are the perceptive Parts of Nature and that which causes acquaintance amongst some parts is their Uniting and Association That which loses acquaintance of other Parts is their Divisions and Alterations for as Self-compositions cause particular Knowledges or Acquaintances So Self-divisions cause particular Ignorances or Forgetfulnesses for as all kinds and sorts of Creatures are produced nourished and encreased by the Association of Parts so are all kinds and sorts of Perceptions and according as their Associations or their Compositions do last so doth their Acquaintance which is the cause that the Observations and Experiences of several and particular Creatures such as Men in several and particular Ages joyned as into one Man or Age causes strong and long-liv'd Opinions subtile and ingenious Inventions happy and profitable Advantages as also probable Conjectures and many Truths of many Causes and Effects Whereas the Divisions of particular Societies causes what we name Death Ignorance Forgetfulness Obscurity of particular Creatures and of perceptive Knowledges so that as particular perceptive Knowledges do alter and change so do particular Creatures for though the Kinds and Sorts last yet the Particulars do not CHAP. XXI Of the Differences between Self-Love and Passionate Love SElf-love is like Self-knowledg which is an innate Nature and therefore is not that Love Man names Passionate Love for Passionate Love belongs to several Parts so that the several parts of one Society as one Creature have both Passionate Love and Self-love as being sympathetically united in one Society Also not only the Parts of one and the same Society may have Passionate Love to each other but between several Societies and not only several Societies of one Sort but of different Sorts The Sixth Part. CHAP. I. Of the Motions of some parts of the Mind and of Forrein Objects NOtions Imaginations Conceptions and the like are such Actions of the Mind as concern not Forrein Objects and some Notions Imaginations or Conceptions of one man may be like to another man or many men Also the Mind of one man may move in the like Figurative Actions as the Sensitive Actions of other sorts of Creatures and that Man names Vnderstanding and if those Conceptions be afterwards produced Man names them Prudence or Fore-sight but if those Parts move in such Inventions as are capable to be put into Arts Man names that Ingenuity but if not capable to be put into the practice of Arts Man names it Sciences if those Motions be so subtile that the Sensitive cannot imitate them Man names them Fancies but when those Rational Parts move promiscuously as partly after their own inventions and partly after the manner of Forrein or outward Objects Man names them Conjectures or Probabilities and when there are very many several Figurative Rational Motions then Man says The Mind is full of Thoughts when those Rational Figurative Motions are of many and different Objects Man names them Experiences or Learning but when there are but few different sorts of such Figurative Motions Man names them Ignorances CHAP.
doth Nature commonly use Force But this is to be noted That there being a general Agreement amongst the particular Parts they are more forcible than when those Parts are divided into Factions and Parties so that in a general Irregular Commotion or Action all the Sensitive Parts of the Body of a man agree to move with an extraordinary force after an unusual manner provided it be not different from the property and nature of their Compositions that is not different from the Property and Nature of a Man But this is likewise to be noted That in a general Agreement man may have other Properties than when the whole Body is governed by Parts as it is usual when the Body is Regular and that every Part moves in his proper Sphere as I may say for example the Head Heart Lungs Stomack Liver and so the rest where each Part doth move in several sorts of Actions The like may also may be said of the Parts of the Leggs and Hands which are different sorts of Actions yet all move to the use and benefit of the whole Body but if the Corporeal motions in the Hands and so in the Leggs be irregular they will not help the rest of the Parts and so in short the same happens in all the Parts of the Body whereof some Parts may be Regular and others Irregular and sometimes all may be Irregular But to conclude this Chapter the Body may have unusual Force and Properties as when a man says He was carried and flung into a Ditch or some place distant and that he was pinch't and did see strange sights heard strange sounds smelt strange scents all which may very well be caused by the Irregular motions either by a general Irregularity or by some particular Irregularity and the truth is The particular Corporeal motions know not the power of the general until they unite by a general Agreement and sometimes there may be such Commotions in the Body of a Man as in a Common-wealth where many times there is a general Uproar and Confusion and none know the Cause or who began it But this is to be noted That if the Sensitive motions begin the Disorder then they cause the Rational to be so disordered as they can neither advise wisely or direct orderly or perswade effectually CHAP. XII Of Diseases produced by Conceit AS there are numerous sorts of Diseases so there are numerous manners or ways of the production of Diseases and those Diseases that are produced by Conceit are first occasioned by the Rational Corporeal Figurative Motions for though every several Conceit or Imagination is a several Rational Corporeal Figurative Motion yet every Conceit or Imagination doth not produce a Sensitive Effect but in those that do produce a Sensitive Effect it is the Conceit or Imagination of some sorts of Diseases but in most of those sorts that are dangerous to Life or causes Deformity The reason is That as all the Parts of Nature are Self-knowing so they are Self-loving Also Regular Societies beget an united Love by Regular Agreements which cause a Rational Fear of a disuniting or dissolving and that is the reason that upon the perception of such a Disease the Rational through some disorder figures that Disease and the Sensitive Corporeal Motions take a pattern from the Rational and so the Disease is produced The Tenth Part. CHAP. I. Of FEVERS SOME are of opinion That all or at least most Diseases are accompanied more or less with a Feverous Distemper If so then we may say A Fever is the Fundamental Disease but whether that Opinion is true or no I know not but I observe there are many sorts of Fevers and so there are of all other Diseases or Distempers for every alteration or difference of one and the same kind of Disease is a several sort As for Fevers I have observed there are Fevers in the Blood or Humours and not in any of the Vital Parts and those are ordinary Burning-Fevers and there are other sorts of Fevers that are in the Vital Parts and all other Parts of the Body and those are Malignant Fevers and there are some sorts of Fevers which are in the Radical Humours and those are Hectick Fevers and there are other sorts of Fevers that are in those Parts which we name the Spiritous Parts Also all Consumptions are accompanied with a Feverish Distemper but what the several Figurative Motions are of these several sorts of Fevers I cannot tell CHAP. II. Of the PLAGVE THere are Two visible sorts of the Disease named the Plague The weaker sort is that which produces Swellings or inflamed or corrupted Sores which are accompanied with a Fever The other sort is that which is named the Spotted Plague The First sort is sometimes Curable but the Second is Incurable at least no Remedy as yet hath been found The truth is the Spotted Plague is a Gangrene but is somewhat different from other sorts of Gangren's for this begins amongst the Vital Parts and by an Infection spreads to the Extream Parts and not only so but to Forrein Parts which makes not only a general Infection amongst all the several Parts of the Body but the Infection spreads it self to other Bodies And whereas other sorts of Gangren's begin outwardly and pierce inwardly the Plaguy Gangrene begins inwardly and pierces outwardly so as the difference as I said is That the ordinary sort of Gangren's infect the next adjoining Parts of the Body by moderate degrees whereas the Plaguy Gangrene infects not only the adjoining Parts of the same Body and that suddenly but infects Forreign Bodies Also the ordinary Gangren's may be stopped from their Infection by taking off the Parts infected or diseased But the Plaguy Gangrene can no ways be stopped because the Vital Parts cannot be separated from the rest of the Parts without a total ruine besides it pierces and spreads more suddenly than Remedies can be applyed But whether there are Applications of Preventions I know not for those Studies belong more to the Physicians than to a Natural Philosopher As for the Diseases we name the Purples and the Spotted Fever they are of the same Kind or Kindred although not of the same sort as Measles and the Small-Pox But this is to be noted That Infection is an act of Imitation for one Part cannot give another Part a Disease but only that some imitate the same sorts of Irregular Actions of other Parts of which some are near adjoining Imitators and some occasion a general Mode CHAP. III. Of the Small-Pox and Measles THE Small-Pox is somewhat like the Sore-Plague not only by being Infectious as both sorts of Plagues are but by being of a corrupt Nature as the Sore-Plague is only the Small-Pox is innumerable or very many small Sores whereas the Sore-Plague is but one or two great Sores Also the Small-Pox and Sore-Plague are alike in this That if they rise and break or if they fall not flat but remain until they be dry and
do digest the Food although they may be an occasion through their own Regularities or Irregularities to cause good or bad digestions but the Parts of the Food do digest themselves that is alter their actions to the Property and Nature of a Human Body so that Digestive Parts are only Additional Parts and if those Nourishing Motions be Regular they distribute their several Parts and joyn their several Parts to those several Parts of the Body that require Addition Also the Digestive Motions are according to the Nature or Property of each several Part of the Human Body As for example Those Digestive Parts alter into Blood Flesh Fat Marrow Brains Humors and so into any other Figurative Parts of the Sensitive Body The same may be said of the Rational Parts of the Mind but if those Digestive Parts be Irregular they will cause a Disorder in a well-ordered Body and if the Parts of the Body be Irregular they will occasion a Disorder amongst the Digestive Parts but according to the Regularities and Irregularities of the Digestive Parts is the Body more or less nourished But this is to be noted That according to the Superfluity or Scarcity of those Digestive Parts the Body is opprest or starved CHAP. XIX Of SVRFEITS SVrfeits are occasioned after different manners for though many Surfeits proceed from those Parts that are received into the Body yet some are occasioned through often repetitions of one and the same actions As for example The Eyes may surfeit with too often viewing one Object the Ears with often hearing one Sound the Nose with smelling one Sent the Tongue with one Tast. The same is to be said of the Rational Actions which Surfeits occasion an aversion to such or such Particulars but for those Surfeits that proceed from the Parts that are received into the Body they are either through the quantity that oppresses the Nature of the Body or through the quality of those Parts being not agreeable to the Nature of the Body or through their Irregularities that occasion the like Irregularities in the Body and sometimes the fault is through the Irregularities of the Body that hinder those received Parts or obstruct their Regular Digestions and sometimes the fault is both of the Parts of the Body and those of the Food but the Surfeits of those Parts that receive not Food are caused through the often repetition of one and the same Action CHAP. XX. Of Natural Evacuations or Purgings THere are many sorts and several ways or means of Purging actions whereof some we name Natural which purge the Excremental Parts and such Natural Purgings are only of such Parts as are no ways useful to the Body or of those that are not willing to convert themselves into the Nature and Property of the Substantial Parts There must of necessity be Purging actions as well as Digestive actions because no Creature can subsist singly of it self but all Creatures subsist each by other so that there must be Dividing actions as well as Uniting actions only several sorts of Creatures have several sorts of Nourishments and Evacuations But this is to be noted in the Human Nourishments and Evacuations that through their Irregularities some Men may nourish too much and others purge too much and some may nourish too little and some may purge too little The Irregularities concerning Nourishments are amongst the adjoining Parts the Errors concerning Purging are amongst the Dividing Parts CHAP. XXI Of PVRGING DRVGGS THere are many sorts of Druggs whereof some are beneficial by assisting those particular Parts of the Body that are oppressed and offended either by Superfluous Humours or Malignant Humours but there are some sorts of Druggs that are as malicious to the Human Life as the Assistant Druggs are friendly Several sorts of Druggs have several sorts of Actions which causes several Effects as some Druggs work by Siege others by Urine some by Vomit others by Spitting others by Sweating some cause sleep some are hot others are cold some dry others moist But this is to be noted That 't is not the Motions of the Druggs but the Motion of the Humours which the Druggs occasion to flow and not only to flow but to flow after such or such a manner and way The Actions of Druggs are like the Actions of Hounds or Hawks that flye at a particular Bird or run after a particular beast of their own kind although of a different sort The only difference is That Druggs are not only of a different sort but of a different Kind from Animal Kind at least from Human Sort. CHAP. XXII Of the Various Humours of Druggs THE reason one and the same Quantity or Dose of one and the same sort of Purging-Druggs or Medicine will often work differently in several Human Bodies as also differently in one and the same Body at several times of taking the same sorts of Medicines is That several Parts of one and the same sort may be differently humoured as some to be duller and slower than others and some to be more active than others Also some Parts may be ill-natured and cause Factions amongst the Parts of the Body whereas others will endeavour to rectifie Disorders or Factions And sometimes both the Druggs and the Body falls out and then there is a dangerous strife the Body striving to expel the Physick and the Physick endeavouring to stay in the Body to do the Body some mischief Also some Parts of one and the same sort may be so Irregular as to hunt not only the superfluous Humours or the Malignant Humors but all sorts of flowing Parts which may cause so great and general Disorder as may endanger Human Life CHAP. XXIII Of CORDIALS THere are many sorts of Cordials for I take every Beneficial Remedy to be a Cordial but many of the Vulgar believe That there is no Cordial but Brandy or such like Strong-waters at least they believe all such Remedies that are virtually Hot to be Cordials but when they take too much of such Cordials either in Sickness or Health they will in some time find them as bad as Poyson But all such Applications as are named Cordials are not hot for some are cool at least of a temperate degree And as there are Regular and Irregular Corporeal Motions so there are Sympathetical and Antipathetical Motions and yet both sorts may be Regular Also there is a Neutral sort that has neither Sympathy nor Antipathy but is Indifferent But in Disputes between Two different Parties a Third may come in to the assistance of one Side more out of hate to the Opposite than love to the Assisted The same may Cordials or such like Applications do when the Corporeal Motions of Human Life are in disorder and at variance for oftentimes there is as great a Mutiny and Disorder amongst the Corporeal Motions both in the Mind and Body of a Man as in a Publick State in time of Rebellion but all Assistant Cordials endeavour to assist the Regular Parts of
the Body and to perswade the Irregular Parts As for Poysons they are like Forrein Warr that endeavours to destroy a Peaceable Government CHAP. XXIV Of the different Actions of the several Sensitive Parts of a Human Creature SOme Parts of a Human Creature will be Regular and some Irregular as some of the Sensitive Parts will be Regular and some Irregular that is some Parts will be Painful or Sick others well some Parts will make false Perceptions others true Perceptions some Parts be Temperate others Intemperate some Parts be Madd other Parts Sober some Parts be Wise others Foolish and the same is to be said of the Rational Motions But in a Regular Society every Part and Particle of the Body is Regularly agreeable and Sympathetical CHAP. XXV Of the Antipathy of some Human Creatures to some Forrein Objects AS I have often said There is often both Sympathy and Antipathy between the Parts of some particular Human and Forrein Objects in so much that some will occasion such a general Disturbance as will cause a general Alteration viz. cause a Man to swound or at least to be very faint or sick as for example Some will Swound at some sorts of Sounds some sorts of Scents some sorts of Tast some sorts of Touches and some sorts of Sights Again on the other side some Human Creatures will so sympathize with some sorts of Forrein Objects as some will Long for that another will Swound to have CHAP. XXVI Of the Effects of Forrein Objects on the Human Mind AS there is often Antipathy of the Parts of a Human Creature to Forrein Objects so there are often Sympathetical Effects produced from Forrein Objects with the Parts of a Human Creature As for example A timely kind and discreet Discourse from a Friend will compose or quiet his troubled Mind Likewise an untimely unkind hasty malicious false or sudden Discourse will often disorder a well-temper'd or Regular Mind the Mind imitating the smooth or harsh strains of the Object and the same Effects hath Musick on the Minds of many Human Creatures CHAP. XXVII Of CONTEMPLATION HUman Contemplation is a Conversation amongst some of the Rational Parts of the Human Mind which Parts not regarding present Objects move either in devout Notions or vain Fancies Remembrances Inventions Contrivancies Designs or the like But the question is Whether the Sensitive Parts of a Human Society do at any time Contemplate I answer That some of the Sensitive Parts are so sociable that they are for the most part agreeable to the Rational for in deep Contemplations some of the Sensitive Parts do not take notice of Forrein Objects but of the Rational Actions Also if the Contemplations be in devout Notions the Sensitive Parts express Devotion by their Actions as I have formerly mentioned Also when the Rational Parts move in Actions of Desire straight the Sensitive move in Sympathetical Appetites Wherefore if the Society be Regular the Sensitive and Rational Parts are agreeable and sociable CHAP. XXVIII Of Injecting of the Blood of one Animal into the Veins of another Animal TO put Blood of one Animal into another Animal as for example Some Ounces of Blood taken by some Art out of a Dogg's Veins and by some Art put into a Man's Veins may very easily be done by Injection and certainly may as readily convert it self to the Nature of Human Blood as Roots Herbs Fruit and the like Food and probably will more aptly be transformed into Human Flesh than Hogg's Blood mixt with many Ingredients and then put into Gutts and boyled an ordinary Food amongst Country People but Blood being a loose Humourish Part may encrease or diminish as the other Humors viz. Flegm Choler and Melancholy are apt to do But this is to be observed That by reason Blood is the most flowing Humor and of much more or greater quantity than all the rest of the Humours it is apt if Regular to cause not only more frequent but a more general Disturbance The Eleventh Part. CHAP. I. Of the different Knowledges in different Kinds and Sorts of Creatures IF there be not Infinite Kinds yet it is probable there are Infinite several Sorts at least Infinite particular Creatures in every particular Kind and Sort and the Corporeal Motions moving after a different manner is the cause there are different Knowledges in different Creatures yet none can be said to be least knowing or most knowing for there is in my opinion no such thing as least and most in Nature for several kinds and sorts of Knowledges make not Knowledg to be more or less but only they are different Knowledges proper to their kind as Animal-kind Vegetable-kind Mineral-kind Elemental-kind and are also different Knowledges in several sorts As for example Man may have a different Knowledg from Beasts Birds Fish Flies Worms or the like and yet be no wiser than those sorts of Animal-kinds The same happens between the several Knowledges of Vegetables Minerals and Elements but because one Creature doth not know what another Creature knows thence arises the Opinion of Insensibility and Irrationability that some Creatures have of others But there is to be noted That Nature is so Regular or wise in her Actions that the Species and Knowledg of every particular Kind is kept in an Even or Equal Balance For example The Death or Birth of Animals doth neither add or diminish from or to the Knowledg of the Kind or rather the Sort. Also an Animal can have no Knowledg but such as is proper to the species of his Figure but if there be a Creature of a mixt Species or Figure then their Knowledg is according to their mixt Form for the Corporeal Motions of every Creature move according to the Form Frame or Species of their Society but there is not only different Knowledges in different Kinds and Sorts of Creatures but there are different Knowledges in the different Parts of one and the same as the different Senses of Seeing Hearing Smelling Tasting and Touching have not only different Knowledges in different Sensitive Organs but in one Sense they have several Perceptive Knowledges and though the different Sensitive Organs of a Human Creature are ignorant of each other yet each Sense is as knowing as another The same no question is amongst all the Creatures in Nature CHAP. II. Of the Variety of Self-actions in particular Creatures THere are numerous Varieties of Figurative Motions in some Creatures and in others very few in comparison but the occasion of that is the manner of the Frame and Form of a Creature for some Creatures that are but small have much more variety of Figurative Motions than others that are very bigg and large Creatures so that it is not only the Quantity of Matter or Number of Parts but the several Changes of Motion by the Variety of their Active Parts that is the cause of it for Nature is not only an Infinite Body but being Self-moving causes Infinite Variety by the altered Actions of her
Light is not Flame nor hath it any Fiery Property although it be such a sort of Extenuating or Dilating Actions as Flame hath CHAP. IX Of the two sorts of Fire most different THere are many sorts of Fires but two sorts are most opposite that is the Hot Glowing Burning Bright Shining Fire and that sort of Fire we name a Dead Dull Fire as Vitriol Fires Cordial Fires Corrosive Fires Feverish Fires and numerous other sorts and every several sort hath some several Property as for example There is greater difference between the Fiery Property of Oyl and the Fiery Property of Vitriol for Oyl is neither Exteriorly Hot nor Burning whereas Vitriol is Exteriorly Burning though not Exteriorly Hot but the difference of these sorts of Fires is That the Actions of Elemental Fire are to ascend rather than to descend and the Dull Dead Fire is rather apt to descend than ascend that is to pierce or dilate either upwards or downwards but they are both of Dilating and Dividing Natures But this is to be noted That all sorts of Heats or Hotness are not Fire Also it is to be noted That all Fires are not Shining CHAP. X. Of Dead or Dull Fires OF Dull Dead Fires some sorts seem to be of a mixt sort as for example Vitriol and the like seem to be Exteriorly of the Figurative Motions of Fire and Interiorly of the Figurative Motions of Water or of Watry Liquors And Oyl is of Fiery Figurative Motions Interiorly and of Liquid Figurative Motions Exteriorly which is the cause that the Fiery Properties of Oyl cannot be altered without a Total Dissolution of their Natures But such sorts whose Fiery Figurative Motions are Exterior as being not their Innate Nature may be divided from those other Natural Parts they were joyned to without altering their Innate Nature CHAP. XI Of the Occasional Actions of Fire ALL Creatures have not only Innate figurative Motions that cause them to be such or such a sort of Creature but they have such and such actions that cause such and such Effects also every Creature is occasioned to particular Actions by forrein Objects many times to improper actions and sometimes to ruinous actious even to the dissolution of their Nature And of all Creatures Fire is the most ready to occasion the most Mischief at least Disorders for where it can get entrance it seldom fails of causing such a Disturbance as occasions a Ruine The reason is that most Creatures are porous for all Creatures subsisting by each other must of necessity have Egress and Regress being composed of Interior and Exterior Corporeal Motions And Fire being the sharpest figurative Motion is apt to enter into the smallest Pores But some may ask Whether Fire is porous it self I answer That having Respiration it is a sufficient proof that it is Porous for Fire dyes if it hath not Air. But some may say How can a Point be porous I answer That a Point is composed of Parts and therefore may very well be porous for there is no such thing as a Single Part in Nature and therefore not a Single Point Also some may say If there be Pores in Nature there may be Vacuum I answer That in my opinion there is not because there is no empty Pores in Nature Pores signifying only an Egress and Regress of Parts CHAP. XII Fire hath not the Property to Change and Rechange OF all the Elemental Creatures Fire is the least subject to change for though it be apt to occasion other Creatures to alter yet it keeps close to its own Properties and proper Actions for it cannot change and rechange as Water can Also Natural Air is not apt to change and rechange as Water for though it can as all the Elements divide and join its Parts without altering the Property of its Nature yet it cannot readily alter and alter again its Natural Properties as Water can The truth is Water and Fire are opposite in all their Properties but as Fire is of all the Elements the furthest from altering so Water is of all the Elements the most subject to alter for all Circular Figures are apt to variety CHAP. XIII Of the Innate Figurative Motions of Water THE Nature of Water is Rare Fluid Moist Liquid Wet Glutinous and Glassie Likewise Water is apt to divide and unite its Parts most of which Properties are caused by several sorts of Dilatations or Extenuations but the Interior or Innate Figure of Water is a Circular Line But yet it is to be observed That there are many several sorts of Waters as there are many several sorts of Airs Fires and Earths and so of all Creatures for some Waters are more rare than others some more leight and some more heavy some more clear and some more dull some salt some sharp some bitter some more fresh or sweet some have cold Effects some hot Effects all which is caused by the several Figurative Motions of several sorts of Waters but the nature of Water is such as it can easily alter or change and rechange and yet keep its Interior or Innate Nature or Figure But this is also to be observed That the Dilating or Extenuating Circle of Water is of a middle Degree as between Two Extreams CHAP. XIV The Nature or Property of Water WEtness which is the Interior or Innate Property or Nature of Water is in my opinion caused by some sort of Dilatations or Extenuations As all Droughts or Dryness are caused by some sorts of Contractions so all Moistures Liquors and Wets by Dilatations yet those Extenuations or Dilatations that cause Wet must be of such a sort of Dilatations as are proper to Wet viz. Such a sort of Extenuations as are Circular Extenuations which do dilate or extenuate in a smooth equal dilatation from the Center to the Circumference which Extenuations or Dilatations are of a middle Degree for otherwise the Figure of Water might be extended beyond the Degree of Wet or not extended to the Degree of Wet And it is to be observed That there is such a Degree as only causes moistness and another to cause liquidness the third to cause wetness for though Moistness and Liquidness are in the way of Wetness yet they are not that which we name Wet also all that is Soft or Smooth is not Wet nor is all that is Liquid or Flowing Wet for some sorts of Air are liquid and flowing but not wet nay Flame is liquid and flowing but yet quite opposite from wet Dust is flowing but neither liquid or wet in its Nature And Hair and Feathers are soft and smooth but neither liquid nor wet But as I said Water is of such a Nature as to have the Properties of Soft Smooth Moist Liquid and VVet and is also of such flowing Properties caused by such a sort of Extenuating Circles as are of a Middle or Mean Degree but yet there are many several sorts of Liquors and VVets as we may perceive in Fruit Herbs and the like but
Quantity of Water so that the great quantity of water will cause a longer or a shorter time in the flowing or ebbing and certainly the waters are as long a flowing back as flowing forward As for Spring Tides they are only in such a time when there is a Naturall Issue of a greater quantity of water so that Spring-Tides are but once a Month and Single-Tides in so many hours but many several occasions may make the Tides to be more or less full As for Double-Tides they are occasioned through the Irregular dividing of the Half-Circle as when they divide not orderly but faster than they orderly should do which falling back in a Crowd and being by that means obstructed so that they cannot get forward they are necessitated to flow where they ebb'd The reason the Tides flow through Streams of Running-waters is That the Tide is stronger than the Stream but if the Stream and Tides pass through each other then the Tide and Stream are somewhat like Duellers together which make Passes and Passages for their conveniency CHAP. XX. Of the Figure of Ice and Snow A Circle may not only extend and contract it self without dividing but may draw it self into many several Figures as Squares or Triangles as also into many other Figures mix'd of Squares Triangles Cubes or the like being partly one and partly another and into other several ways and after several manners which is the reason Water may appear in many several Postures of Snow Ice Hail Frost and the like and in my Opinion when the Water-Circle is Triangular it is Snow when the Circle is Square it is Ice as for Hail they are but small pieces of Ice that is small Parts or few Drops of Water changed into Ice and those several Parts moving after several manners make the Exterior Figures after several shapes as great Bodies of Ice will be of many several shapes occasioned by many or fewer Parts and by the several Postures of those Parts but such Figures though they are of Ice yet are not the Innate Figures of Ice The same is to be said of Snow But the reason of these my Opinions concerning the Figures of Ice and Snow is That Snow is leighter than the Water it self and Ice is heavier at least as heavy And the reason Snow is so leight is That a Triangular Figure hath no poyse being an odd Figure whereas a Square is poysed by Even and Equal Lines and just Number of Points as Two to Two but a Triangle is Two to One. Also a Circle is a poysed Figure as being equal every way from the Center to the Circumference and from the Circumference to the Center all the Lines drawing to one Point But mistake me not for I treat concerning the Figures of Snow and Ice only of those Figures that cause Water to be Snow or Ice and not of the Exterior Figures of Snow and Ice which are occasioned by the Order or Disorder of Adjoining Parts for several Parts of Water may order themselves into numerous several Figures which concern not the nature of Water as it is Water Snow or Ice As for example Many Men in a Battel or upon Ceremony joyn into many several Figures or Forms which Figures or Forms are of no concern to their Innate Nature Also the several Figures or Forms of several Houses or several sorts of Building in one House are of no concern to the Innate Nature of the Materials The like for the Exterior Figures of Ice and Snow and therefore Microscopes may deceive the Artist who may take the Exterior for the Interior Figure but there may be great difference between them CHAP. XXI Of the Change and Rechange of Water WATER being of a Circular Figurative Motion is as it were but one Part having no divisions and therefore can more easily change and rechange it self into several Postures viz. into the Posture of a Triangle or Square or can be dilated or extended into a larger compass or contracted into a lesser compass which is the cause it can turn into Vapour and Vaporous Air or into Slime or into some grosser Figure For example Water can extend it self beyond the proper degrees of Water into the degree of Vapour and the Circle extending further than the degree of a Vaporous Circle is extended into a Vaporous Air and if the Vaporous Airy Circle be extreamly extended it becomes so small as it becomes to be a sharp Edg and so in a degree next to Fire at least to have a hot Effect but if it extends further than an Edg the Circle breaks into Flashes of Fire like Lightning which is a flowing Flame for being produced from Water it hath the property of Flowing or Streaming as VVater hath as we may perceive by the Effects of some few Parts of VVater flung on a bright Fire for those few drops of VVater being not enough to quench the Fire straight dilate so extreamly that they break into a Flame or else cause the Fire to be more brisk and bright and as the Water-Circle can be turned into Vapour Air and Flame by Extension so it can be turned into Snow Hail or Ice by Contraction CHAP. XXII Of Water Quenching Fire and Fire Evaporating Water THERE is such an Antipathy betwixt Water and Fire I mean bright shining Fire that they never meet Body to Body but Fire is in danger to be quenched out if there be a sufficient Quantity of Water But it is to be observed That it is not the actual Coldness of Water that quenches out Fire for Scalding-water will quench out Fire wherefore it is the Wetness that quenches out Fire which Wetness choaks the Fire as a Man that is drown'd for Water being not fit for Man's Respiration because it is too thick choaks and smuthers him and the same doth Water to Fire for though Air is of a proper temper for Respiration both to some sorts of Animals such as Man as also to Fire yet Water is not which is most proper for other sorts of Animals namely Fish as also for some sorts of Animals that are of a mixt kind or sort partly Fish and partly Flesh to which sort of Creatures both Air and Water are both equally proper for their Respiration or their Respiration equal to either for certainly all sorts of Creatures have Respiration by reason all Creatures subsist by each other I say By each other not Of each other But there are many several sorts and kinds of Respirations as concerning VVater and Fire though a sufficient quantity of VVater to Fire doth always choak smuther or quench out the Fire's Life if joyn'd Body to Body yet when there is another Body between those two Bodies water is in danger to be infected with the Fire's heat the Fire first infecting the Body next to it and that Body infecting the VVater by which Infection VVater is consumed either by a languishing Hectick Fever or by a raging Boyling Fever and the Life of VVater evaporates away
this is most visible amongst Human Creatures whom some sorts of Food will make weak sick faint lean pale old and withered other sorts of Food will make them strong and healthy fat fair smooth and ruddy So some sorts of Soyls will cause some Vegetables to be larger brighter smoother sweeter and of more various and glorious Colours CHAP. XII Of Artificial Things ARtificial Things are Natural Corporeal Figurative Motions for all Artificial Things are produced by several produced Creatures But the differences of those Productions we name Natural and Artificial are That the Natural are produced from the Producer's own Parts whereas the Artificial are produced by composing or joyning or mixing several Forrein Parts and not any of the particular Parts of their composed Society for Artificial things are not produced as Animals Vegetables Minerals or the like but only they are certain seral Mixtures of some of the divided or dead Parts as I may say of Minerals Vegetables Elements and the like But this is to be noted That all or at least most are but Copied and not Originals But some may ask Whether Artificial Productions have Sense Reason and Perception I answer That if all the Rational and Sensitive Parts of Nature are Perceptive and that no part is without Perception then all Artificial Productions are Perceptive CHAP. XIII Of several Kinds and Sorts of Species ACCording to my Opinion though the Species of this World and all the several Kinds and Sorts of Species in this World do always continue yet the particular Parts of one and the same Kind or sort of Species do not continue for the particular Parts are perpetually altering their Figurative Actions But by reason some Parts compose or unite as well as some Parts dissolve or disunite all kinds and sorts of Species will and must last so long as Nature lasts But mistake me not I mean such kinds and sorts of Species as we name Natural that is the Fundamental Species but not such Species as we name Artificial CHAP. XIV Of Different WORLDS T IS probable if Nature be Infinite there are several kinds and sorts of those Species Societies or Creatures we name Worlds which may be so different from the Frame Form Species and Properties of this World and the Creatures of this World as not to be any ways like this World or the Creatures in this World But mistake me not I do not mean not like this World as it is Material and Self-moving but not of the same Species or Properties as for example That they have not such kind of Creatures or their Properties as Light Darkness Heat Cold Dry Wet Soft Hard Leight Heavy and the like But some may say That is impossible for there can be no World but must be either Light or Dark Hot or Cold Dry or Wet Soft or Hard Heavy or Leight and the like I answer That though those Effects may be generally beneficial to most of the Creatures in this World yet not to all the Parts of the World as for example Though Light is beneficial to the Eyes of Animals yet to no other Part of an Animal Creature And though Darkness is obstructive to the Eyes of Animals yet to no other Parts of an Animal Creature Also Air is no proper Object for any of the Human Parts but Respiration So Cold and Heat are no proper Objects for any Part of a Human Creature but only the Pores which are the Organs of Touch. The like may be said for Hard and Soft Dry and Wet and since they are not Fundamental actions of Nature but Particular I cannot believe but that there may be such Worlds or Creatures as may have no use of Light Darkness and the like for if some Parts of this World need them not nor are any ways beneficial to them as I formerly proved surely a whole World may be and subsist without them for these Properties though they may be proper for the Form or Species of this World yet they may be no ways proper for the Species of another kind or sort of World as for example The Properties of a Human Creature are quite different from other kinds of Creatures the like may be of different Worlds but in all Material Worlds there are Self-moving Parts which is the cause there is self-joyning uniting and composing self dividing or dissolving self-regularities and self-irregularities also there is Perception amongst the Parts or Creaturs of Nature and what Worlds or Creatures soever are in Nature they have Sense and Reason Life and Knowledg but for Light and Darkness Hot and Cold Soft and Hard Leight and Heavy Dry and Wet and the like they are all but particular actions of particular Corporeal Species or Creatures which are finite and not infinite and certainly there may be in Nature other Worlds as full of varieties and as glorious and beautiful as this World and are and may be more glorious or beautiful as also more full of variety than this World and yet be quite different in all kinds and sorts from this World for this is to be noted That the different kinds and sorts of Species or Creatures do not make Particulars more or less perfect but according to their kind And one thing I desire That my Readers would not mistake my meaning when I say The Parts dissolve for I do not mean that Matter dissolves but that their particular Societies dissolve APPENDIX TO THE GROUNDS OF Natural Philosophy The FIRST PART CHAP. I. Whether there can be a Substance that is not a Body WHAT a Substance that is not Body can be as I writ in the First Chapter of this Book I cannot imagine nor that there is any thing between Something and Nothing But some may say That Spiritual Substances are so I answer That Spirits must be either Material or Immaterial for it is impossible for a thing to be between Body and no Body Others may say There may be a Substance that is not a Natural Substance but some sort of Substance that is far more pure than the purest Natural Substance I answer Were it never so pure it would be in the List or Circle of Body and certainly the purest Substance must have the Properties of Body as to be divisible and capable to be united and compounded and being divisible and compoundable it would have the same Properties that grosser Parts have but if there be any difference certainly the purest Substance would be more apt to divide and unite or compound than the grosser sort But as to those sorts of Substance which some Learned Men have imagined in my opinion they are but the same sort of Substance that the Vulgar call Thoughts and I name the Rational Parts which questionless are as truly Body as the grossest Parts in Nature but most Human Creatures are so troubled with the Thoughts of Dissolving and Dis-uniting that they turn Fancies and Imaginations into Spirits or Spiritual Substances as if all the other Parts of their Bodies
should become Rational Parts that is that all their Parts should turn into such Parts as Thoughts which I name the Rational Parts But that Opinion is impossible for Nature cannot alter the nature of any Part nor can any Part alter its own Nature neither can the Rational Parts be divided from the Sensitive and Inanimate Parts by reason those Three sorts constitute but one Body as being Parts of one Body But put the case that the Rational Parts might divide and subsist without the Sensitive and Inanimate Parts yet as I said they must of necessity have the Properties and Nature of a Body which is to be divisible and capable to be united and so to be Parts for it is impossible for a Body were it the most pure to be indivisible CHAP. II. Of an IMMATERIAL I Cannot conceive how an Immaterial can be in Nature for first An Immaterial cannot in my opinion be naturally created nor can I conceive how an Immaterial can produce particular Immaterial Souls Spirits or the like Wherefore an Immaterial in my opinion must be some uncreated Being which can be no other than GOD alone Wherefore Created Spirits and Spiritual Souls are some other thing than an Immaterial for surely if there were any other Immaterial Beings besides the Omnipotent God those would be so near the Divine Essence of God as to be petty gods and numerous petty gods would almost make the Power of an Infinite God But God is Omnipotent and only God CHAP. III. Whether an Immaterial be Perceivable WHatsoever is Corporeal is Perceivable that is may be perceived in some manner or other by reason it hath a Corporeal Being but what Being an Immaterial hath no Corporeal can perceive Wherefore no Part in Nature can perceive an Immaterial because it is impossible to have a perception of that which is not to be perceived as not being an Object fit and proper for Corporeal Perception In truth an Immaterial is no Object because no Body But some may say that A Corporeal may have a Conception although not a Perception of an Immaterial I answer That surely there is an innate Notion of God in all the Parts of Nature but not a perfect knowledg for if there was there would not be so many several Opinions and Religions amongst one Kind or rather sort of Creatures as Mankind as there are insomuch that there are but few of one and the same Opinion or Religion but yet that Innate Notion of God being in all the Parts of Nature God is infinitely and eternally worshipped and adored although after several manners and ways yet all manners and ways are joyned in one VVorship because the Parts of Nature are joyned into one Body CHAP. IV. Of the Differences between God and Nature GOD is an Eternal Creator Nature his Eternal Creature GOD an Eternal Master Nature GOD's Eternal Servant GOD is an Infinite and Eternal Immaterial Being Nature an Infinite Corporeal Being GOD is Immovable and Immutable Nature Moving and Mutable GOD is Eternal Indivisible and of an Incompoundable Being Nature Eternally Divisible and Compoundable GOD Eternally Perfect Nature Eternally Imperfect GOD Eternally Inalterable Nature Eternally Alterable GOD without Error Nature full of Irregularities GOD knows exactly or perfectly Nature Nature doth not perfectly know GOD. GOD is Infinitely and Eternally worshipped Nature is the Eternal and Infinite Worshipper CHAP. V. All the Parts of Nature worship God ALL Creatures as I have said have an Innate Notion of GOD and as they have a Notion of God so they have a Notion to worship GOD but by reason Nature is composed of Parts so is the Infinite Worship to God and as several Parts are dividing and uniting after several kinds sorts manners and ways so is their Worship to GOD but the several manners and ways of Worship make not the Worship to GOD less for certainly all Creatures Worship and Adore GOD as we may perceive by the Holy Scripture where it says Let the Heavens Earth and all that therein is praise God But 't is probable that some of the Parts being Creatures of Nature may have a fuller Notion of GOD than others which may cause some Creatures to be more Pious and Devout than others but the Irregulalarity of Nature is the cause of Sin CHAP. VI. Whether GOD's Decrees are limited IN my opinion though God is Inalterable yet no ways bounded or limited for though GOD's Decrees are fixt yet they are not bound but as GOD hath an Infinite Knowledg He hath also an Infinite Fore-knowledg and so fore-knows Nature's Actions and what He will please to decree Nature to do so that GOD knows what Nature can act and what she will act as also what He will decree and this is the cause that some of the Creature 's or Parts of Nature especially Man do believe Predestination But surely GOD hath an Omnipotent Divine Power which is no ways limited for GOD being above the nature of Nature cannot have the Actions of Nature because GOD cannot make Himself no GOD neither can He make Himself more than what he is He being the All-powerful Omnipotent Infinite and Everlasting Being CHAP. VII Of GOD's Decrees concerning the particular Parts of Nature THough Nature's Parts have Free-will of Self-motion yet they have not Free-will to oppose GOD's Decrees for if some Parts cannot oppose other Parts being over-power'd it is probable that the Parts of Nature cannot oppose the All-powerful Decrees of GOD. But if it please the All-powerful GOD to permit the Parts of Nature to act as they please according to their own natural Will and upon condition if they act so they shall have such Rewards as Nature may be capable to receive or such Punishments as Nature is capable of then the Omnipotent GOD doth not predestinate those Rewards or Punishments any otherwise than the Parts of Nature do cause by their own Actions Thus all Corporeal Actions belong to Corporeal Parts but the Rewards and Punishments to GOD alone but what those Punishments and Blessings are no particular Creature is capable to know for though a particular Creature knows there is a GOD yet not what GOD is so although particular Creatures know there are Rewards and Punishments yet not what those Rewards and Punishments are But mistake me not for I mean the general Rewards and Punishments to all Creatures but 't is probable that GOD might decree Nature and her Parts to make other sorts of Worlds besides this World of which Worlds this may be as ignorant as a particular Human Creature is of GOD. And therefore it is not probable since we cannot possibly know all the Parts of Nature of which we are parts that we should know the Decrees of GOD or the manners and ways of Worship amongst all kinds and sorts of Creatures CHAP. VIII Of the Ten Commandments IN my opinion the Notions Man hath of GOD's Commands concerning their Behaviour and Actions to Himself and their Fellow-Creatures is the very same that Moses writ and
presented to all those of whom he was Head and Governour But mistake me not I mean only the Ten Commandments which Commandments are a sufficient Rule for all Human Creatures and certainly GOD had decreed that Moses should be a wise Man and should publish these wise Commands But the Interpretation of the Law must be such as not to make it no such Law but by reason Nature is as much Irregular as Regular Human Notions are also Irregular as much as Regular which causes great variety of Religions and their Actions being also Irregular is the cause that the practise of Human Creatures is Irregular and that occasions Irregular Devotions and is the cause of SIN CHAP. IX Of Several RELIGIONS COncerning the several Religions and several Opinions in Religions which are like several Kinds and Sorts the Question is Whether all Mankind could be perswaded to be of one Religion or Opinion The opinion of the Minor part of my Thoughts was That all men might be perswaded And the opinion of the Major part of my Thoughts was That Nature being divisible and compoundable and having Free-will as well as Self-motion and being Irregular as well as Regular as also Variable taking delight in variety it was impossible for all Mankind to be of one Religion or Opinion The opinion of the Minor part of my Thoughts was That the Grace of GOD could perswade all Men to one Opinion The Major part of my Thoughts was of opinion That GOD might decree or command Nature but to alter Nature's nature could not be done unless GOD by his Decree would annihilate this Nature and create another Nature and such a Nature as was not like this Nature for it is the nature of this Material Nature to be Alterable as also to be Irregular as well as Regular and being Regular and Irregular was a fit and proper Subject for GOD's Justice and Mercies Punishments and Rewards CHAP. X. Of Rules and Prescriptions AS Saint Paul said We could not know Sin but by the Law so we could not know what Punishment we could or should suffer but by the Law not only Moral but Divine Law But some may ask What is Law I answer Law is Limited Prescriptions and Rules But some may ask Whether all Creatures in Nature have Prescriptions and Rules I answer That for any thing Man can know to the contrary all Creatures may have some Natural Rules but every Creature may chuse whether they will follow those Rules I mean such Rules as they are capable to follow or practise for several kinds and sorts of Creatures cannot possibly follow one and the same Prescription and Rule Wherefore Divine Prescriptions and Rules must be according to the sorts and kinds of Creatures and yet all Creatures may have a Notion and so an Adoration of God by reason all the Parts in Nature have Notions of God But concerning particular Worships those must be Prescriptions and Rules or else they are according to every particular Creature 's conception or choice CHAP. XI Sins and Punishments are Material AS all Sins are Material so are Punishments for Material Creatures cannot have Immaterial Sins nor can Material Creatures be capable of Immaterial Punishments which may be proved out of the Sacred Scripture for all the Punishments that are declared to be in Hell are Material Tortures nay Hell it self is described to be Material and not only Hell but Heaven is described to be Material But whether Angels and Devils are Material that is not declared for though they are named Spirits yet we know not whether those Spirits be Immaterial But considering that Hell and Heaven is described to be Material it is probable Spirits are also Material nay our blessed Saviour Christ who is in Heaven with God the Father hath a Material Body and in that Body will come attended by all the Hosts of Heaven to judg the quick and the dead which quick and dead are the Material Parts of Nature which could not be actually judged and punished but by a Material Body as Christ hath But pray mistake me not I say They could not be actually judged and punished that is not according to Nature as Material Actions for I do not mean here Divine and Immaterial Decrees But Christ being partly Divine and partly Natural may be both a Divine and Natural Judg. CHAP. XII Of Human Conscience THE Human Notions of GOD Man calls Conscience but by reason that Nature is full of Varieties as having Self-moving Parts Human Creatures have different Notions and so different Consciences which cause different Opinions and Devotions but Nature being as much compoundable as dividable it causes unity of some as also divisions of other Opinions which is the cause of several Religions which Religions are several Communities and Divisions But as for Conscience and holy Notions they being Natural cannot be altered by force without a Free-will so that the several Societies or Communicants commit an Error if not a Sin to endeavour to compel their Brethren to any particular Opinion and to prove it is an Error or Sin the more earnest the Compellers are the more do the Compelled resist which hath been the cause of many Martyrs But surely all Christians should follow the Example of Christ who was like a meek Lamb not a raging Lyon neither did Christ command his Apostles to Persecute but to suffer Persecution patiently Wherefore Liberty of Conscience may be allowed conditionally it be no ways a prejudice to the Peaceable Government of the State or Kingdom The Second Part. CHAP. I. Whether it is possible there could be Worlds consisting only of the Rational Parts and others only of the Sensitive Parts THE Parts of my Mind did argue amongst themselves Whether there might not be several kinds and sorts of Worlds in Infinite Nature And they all agreed That probably there might be several kinds and sorts of Worlds But afterwards the Opinion of the Major parts of my Mind was That it is not possible for though the Rational parts of Nature move free without Burdens of the Inanimate Parts yet being Parts of the same Body viz. of the Body of Nature they could not be divided from the Sensitive and Inanimate Parts nor the Sensitive and Inanimate Parts from the Rational The Opinion of the Minor Parts of my Mind was That a Composed World of either degree was not a division from the Infinite Body of Nature though they might divide so much as to compose a World meerly of their own Degree The Major's Opinion was That it was impossible because the three Degrees Rational Sensitive and Inanimate were naturally joyned as one Body or Part. The Minor's Opinion was That a World might be naturally composed only of Rational Parts as a Human Mind is only composed of Rational Parts or as the Rational Parts of a Human Creature could compose themselves into several Forms viz. into several sorts and kinds of Worlds without the assistance of the Sensitive or the Inanimate Parts for they