would yield no Nourishment for there is a great difference between the Appetite and the Stomack Others their Appetites are so sharp and their Stomacks so weak as it digests not the third part of what it receives But he that loves Pleasure more than Health and Life let him follow Epicures and they that think the Severity of the Body is the way to Eternal Life let them turn Anchorets but they that think they may use all things that are lawfull without 2 prejudice to the Soul and would have Health and Life to use them long let them follow Observation and Moderation The Reason why one and the same Quantity of Physick shall purge some to Death and others it shall never move or at least not to that degree THE Reason is That one and the same Quality and Quantity of Purging Medicines works so different in several Bodies and at several Times in one and the same Body is caused by the Validity and Solidity of the Humour for the Bodies of Animals are like to several Grounds some Dusty and Dry some Stony and Hard some Tuff and Clammy as Clay some Muddy and Dirty others Washy and Wet which causeth Husbandmen to yoke more Oxen or Harness more Horses to adde Strength not onely when their Draughts are heavily laden but when the Waies are ill and uneasy to travel in for in some Waies ten Horses will not draw so easy as one in other Waies or in Winter as in Summer but are forced to whip and lash to tug and pull so are Bodies where Physick like Horses or Oxen doth pull and gripe the Guts to draw out clammy Flegm where in Light and Sanguine Bodies the Physick runs fast and the Humours follow easily or in Melancholy and Dry Waies where the Humour is so hard as the Physick rather beats upon it than penetrates or divides it and at last becomes Lame and Weak as Horses which are foundred but Cholerick Bodies are like Sandy Waies where the Humours like Dust fly about But there must be several sorts of Physick given to several Constitutions as Husbandmen sow several sorts of Grain as some Humours must be digged up with Penetrating Medicines other Humours plowed up with Fomenting Medicines some Humours harrowed with Extenuating Medicines others raked as with Drawing and Attractive Medicines some must be watered with Solable and Sucking Medicines others must be manured and nourished with fine Light-Meats and Gelly Broths others must be comforted with the hot Sun of Cordials Thus if Bodies be not husbanded according to the Nature Constitution of the Soyl they will never have a sufficient Stock of Health to pay Life their Land lord his Rent and Death will seize upon their Lease as forfeited to him before the Rent-day Of Purging Drugs ALL Purging Drugs have more of the penetrating or subdividing Quality than attractive or drawing for it is not the gathering together the Humours that casts forth or purgeth forth but the cutting or dividing them which loosens them and dissolves and the Cause of Fluxes in Bodies is that Nature hath bred a Drug in the Body which is a penetrating and subdividing Humour Of Opium Opium works upon the Spirits as Drugs do upon the Liver in the Body it is good in Feavers for in all Feavers the Spirits are like Wanton Bodies which run and play so much untill they have put themselves into a Fiery Heat But dull Opium corrects them like a grave Tutor wherefore Opium should be good for Mad-men moderately taken Of Animal Spirits THE Animal Spirits are the Radical Vapour in the Body produced from the Natural Heat and Radical Moysture but Obstruction which comes by Superfluity stops the Natural Heat hindring the Extenuating Faculty and Corruption which is caused by Superfluous Moysture and Unnatural Heat damps the Natural and drowns the Radical Moysture by which the Animal Spirits become weak This is the reason that those Diseases that come by Obstruction or Corrupted Humours make the Body faint and lazy and the Mind dull and melancholy Of Heat and Cold. HEat and Cold produce many times one and the same Effect for as Cold draws all Spirits inward so Heat thrusts all Spirits outwards for Cold is like a Hook to pull Heat inward and Heat like a Spear or a Staff to thrust outward As for example From Wine is distilled Aqua vitae or the like which are Spirits by the means of Fire and Wine in a Barrel if it be much frozen will cause all the Spirits in the Barrel to gather together in the midst and no Spirits are left in that which is frozen as likewise in extreme Fear all Spirits will be drawn to the Heart as the Center insomuch as all the rest of the Members will have none left to support them as they become useless and in great Heats the Spirits go to the Outward Parts and leave the Inward Parts so voyd as they become saint and exhausted for want of their help The Difference of Heat and Cold in the Spring and Autumn THE Face of the Earth is like the Hearth of a Chimney and the Sun as the Fire that lyeth thereon that is the reason that the Spring is not so warm as the Autumn or the Autumn so cold as the Spring because the Sun is not so hot in the Winter to heat the Earth as in the Summer for as the Hearth of a Chimney will require some time to be heated after the Fire is laid thereon so it will retain a Heat sometimes after the Fire is taken therefrom Likewise this is the reason that it is coldest just before the break of Day because at that time the Sun hath been longest absent for there is some Heat in the Night though but weak not but that the Night may be hot when the Day hath been cold but then that Heat proceeds rather from the Bowels of the Earth than the Beams of the Sun for though the Sun may have a Constant Heat yet his Beams have not as we may observe some Summer Daies are much colder than others for some Daies may be hotter when the Sun is Oblick than when it is Perpendicular over our Heads by reason that cold and moyst Vapours may arise from the Earth and as it were quench the Violent Heat in the Beams of the Sun and Wind may cool the Heat also or Clouds may obstruct the Heat as a Skreen set before the Fire yet neither Wind nor Vapour nor Clouds can alter the Heat inherent in the Sun c. Diseases curable and uncurable THere are some sorts of Dropsies that are caused by Obstruction and some sorts of Consumptions caused by Evil Digestion and so Diseases of all sorts that are curable but if any Vital Part be perished it is not Physick nor good Diet nor change of Air nor any Evacuation or Restoratives that can make that part whole again that is perished no not Nature it self for when her Work is finished she cannot mend it for if she makes
all the rest are begot or derived Also there are but two Parent-Dispositions in the Body the one good the other bad from whence Dispositions are begot or derived A good Disposition is caused by an equal Temper of the Constitution of the Body and an orderly Habit belonging thereunto also when the Humours therein be fresh sweet clear and thin A bad Disposition is caused from an unequal Temper of the Body and a disorderly Habit belonging thereunto also when the Humour is gross muddy corrupt and full of malignity But Love and Hate are created in the Mind increased and abated by Imaginations Conceptions Opinions Reason Understanding and Will But those two Parent-Passions and Dispositions do so resemble one another as they are often times mistaken being taken one for another When the inbred Humours of the Body produce one kind and the Nature of the Mind another Of a Hating Disposition or a Passionate Hate THere is a difference betwixt a Hating Disposition and a Passionate Hate A Hating Disposition is produced from a Weak Constitution of Body and an overflowing of Malignant Humours which rise like a High Tide which cause an Aversion Loathing or Nauseousness to their Object or Subject From this Disposition proceeds Frights and Fears Soundings and Faintings as at the sight of what they hate but when it is against their own kind it produceth Malicious Thoughts Slandering Words and Mischievous Actions But Passionate Hate makes open War and onely pursueth that which it thinks is Evil and is the Champion of Virtue the Sword of Justice the Guard and Protector of Innocents and the Pillar of Commonwealths Of Loving Dispositions and Passionate Love THere is a Loving Disposition and the Passion of Love This Loving Disposition proceeds from Moyst Humours and a Sanguine Constitution which makes the Disposition facile or pitiful tender-hearted as we say and Amorously kind From this Disposition Tears flow often through the Eyes large Professions and Protestations fond Embracements kind Words and dear Friendships as long as it lasts but dissolved upon every small Occasion and never fails to break all to pieces and those pieces to rise up as Enemies if any Misfortune comes But Passionate Love professeth but a Little and promiseth Nothing but will endure all Torments and dye Millions of several waies if it had so many Lives to give for what is loves Of Amorous Love AMorous Dispositions are a Mullet and an Extravagancy of Nature got betwixt the Humours of the Body and the Passions of the Mind for the Passions of the Mind and the Dispositions of the Body although they be taken by the Ignorant for one and the same having some resemblance as a Horse and an Ass yet they are of two several kinds and different Natures the one being Industrious Couragious Generous Noble and Free the other Slothfull Fearfull and fit for Slavery But the Passions of the Mind are Rational the Humours of the Body Bestial for Lust is the Natural Breed of a Sluggish Body Pure Love the Natural Breed of a Rational Soul But Amorosity is begot betwixt both being not so foul as Lust nor so pure as Love but is of a mixt nature and like Mules that produce no Creature so Amorosity neither produceth a Noble Of-spring from the Mind nor seldome any Issue from the Body for it is rather a whining Contemplation than a real Act. Of a Cholerick Disposition and a Cholerick Passion THere is a difference betwixt a Cholerick Disposition and a Cholerick Passion A Cholerick Disposition proceeds from a dry hot Constitution and a bitter or salt Humour that is bred in the Body either by an evil habit of the Liver and Stomack or an unwholsome Diet This produceth a froward Disposition being alwaies a Disquiet to it self which causes the Words to be cross the Voyce to be loud the Countenance to be stern and the Behaviour ruff and rude But a Cholerick Passion is the Fire of the Mind giving Heat to the Thoughts which raiseth Ambition and gives Courage to the Active Vigour to the Strong Quickness to the Words Confidence to the Countenance with a Resolved Behaviour c. The Sympathy of the Spirits THere are Sympathies of Sensitive Spirits and Rational Spirits the one proceeds from the Body the other from the Mind or Soul the one is Fondness the other is Love this makes Fondness last no longer than the Senses are filled which every Sense is not onely capable of a Satisfaction of every particular Object but an overflowing even to a Surfet and Dislike but an Affection that is made by the Sympathy of the Rational Spirits which is Love dwels in the Soul and is never satisfied but the more it receives the more it desires so that this Sympathy is the Infinite of Loves Eternity Of the offering up of Life THere are few that will freely offer up their Lives to take a certain Death yet there be three sorts that are the likeliest to do it as the Ambitious the Consciencious and Lovers the Ambitious Fame perswades them the Consciencious Fear and Hope perswades them Lovers Love perswades them Ambition seeks Fame Fame seeks Applause Applause seeks Action Action seeks Honour Honour seeks Danger Danger seeks Death Fear and Hope seek Religion Religion seeks Faith Faith seeks Martyrdome Martyrdome seeks Death Love seeks Ease Ease seeks Peace Peace seeks Rest Rest seeks Death Those that dye for unlawfull Desires or in desperate Fury or the like these deserve Pity and Tears of Sorrow because their Death was their Dishonour but to dye for their Country their Religion Friends or Chastity there Tears should be wiped from all Eyes and Acclamations of Joy should ring for the Renown of such Constant Virtue as to seal it with Voluntary Death where Life was onely a Cover to hide it besides the Spirits they beget by example they give but this kind of Valour hath few Companions The yielding up Life A Valiant Man will not wilfully part with his Life nor yet unjustly keep it but if his God his Country or his Friend require it he willingly offers it up as a Sacrifice upon the Altar of Honour when Desperateness throws his Life into the Jaws of Death for a Vainglorious Fame The Difference of killing themselves and yielding up of Life THere are more kill themselves than willingly offer up their Lives because those that offer up their Lives are as a Sacrifice or Atonement for the good of one another more than themselves and would rather live than dye could they keep their Life with Honour but their Death being a Rescue to something as they think which is more worthy than their Life they willingly yield it up where those that kill themselves do it out of Fear of a Miserable Life for those do deliver up their Lives Freely and Nobly that give it not to avoyd worse Inconveniencies to themselves as out of Poverty Pain Fear or Disgrace or the like but those that leave Health Wealth Strength Honours Friends and all
set the Body on Fire or melts it as Metal in a Furnace producing an Unnatural Heat in the Arteries and inflames the Vital Spirits therein which produceth incurable Hectick Feavers The Effects of Sickness SIckness will destroy that in one Week that Time will not do in twenty Years for Sickness will make Youth look Old and Decrepid when Health makes Age look Young and Spritly Sickness burns up the Body Time wears out the Body and Riot tears out the Body Of the Senses AS all Objects and Sounds that go through the Eye and Ear must first strike and make such a Motion in the Brain before the Mind is sensible thereof so any thing that toucheth the Body goeth first thorow the Pores of the Skin and Flesh and strikes upon the Nerves which Nerves are little Strings or Pipes full of Brain those spread all over the Body and when those are moved as the Brain is in the Skull then the Body is sensible And that is the reason that when the Flesh is bound or press'd up hard close it is numb and hath no feeling because those Pores where it was bound or press'd are stopped and are no more sensible of touch than the Eye or Ear or Nose when they are stopped are sensible of Outward Objects or Sound or Sent. Thus stoppinig the Pores of the Body is as it were Blind or Deaf Sensless and Tastless and this is the reason that when any one is sick or distempered they cannot eat their Meat because the Pores of the Spungie Tongue are stopped either by Weakness Cold or Drought The Senses of the Body equalized with the Senses of the Soul AS the Body hath five Senses Seeing Hearing Smelling Tasting and Touching so hath the Soul for Knowledge is as the Sense of Touch Memory as the Sense of Sight Reason as the Sense of Hearing Understanding as the Sense of Tast and Imagination as the Sense of Smelling as being the most Acry Sense Of Objects THere are three Imperfections in Sight as the Dimness of Age or Weakness Purblind and Squint Age makes all things look misty as if there were a Veil before their Eyes and Purblind makes all things look level or plain without the distinction of Parts a Squint makes all things look double But to look perfect and clear is that the two Eyes make a Triangular Point upon the Object or else the Eyes are like Burning-Glasses which draw all the Lines of Objects to a Point making themselves the Center Of Touch. ALL Pleasure and Pain is Touch and every several part of the Body hath a several Touch for not onely the various Outward Causes give several Touches but every several part receives a several Touch and as the General Sense throughout the whole Body is Touch so every Particular Sense as all Objects touch the Eyes all Sounds touch the Ears all Sent toucheth the Nose all Meat toucheth the Tongue and all those strike and move and so touch the Brain And though all Touches are Motions yet all are several Motions according to the several Parts for all Pain comes by cross and perturbant Motions all Pleasure by even and regular Motions and every particular Sense may receive Pleasure or Pain without affecting or disaffecting or indeed a notice to the rest of the Senses for the particular Senses take no notice of each other And as I said every several part of an Animal hath a several Touch and a several Tast the Loyn doth not tast like the Breast nor the Breast like the Loyn nor the Shoulder like the Breast nor the Neck like the Shoulder nor the Head like the Neck So in Vegetables the Fruit not like the Leaves nor the Leaves like the Rind Thus the Objects as well as the Senses are different Of Pleasure and Pain THere are onely two General Pleasures and two General Pains all the rest are according to Delectation or Reluctation the two General Pleasures are Quiet in the Mind and Ease in the Body the two General Maladies are Trouble in Mind and Pain in the Body But Slavery can be no Bondage if the Mind can be content withall yet the Mind cannot be pleased if the Body be in Pain it may be Patient but not Content for Content is when the Mind desires not change of the Condition of the Life The Cause of Tears and Laughter ANY Extraordinary Motion in the Spirits causeth Tears for all Motions heat according to their Degrees and Heat doth rarifie and separate the thinnest Substance from the thickest as Chymists know right well and all very thin Bodies are fluent and as I may say agil and all that are fluent and agil seek passage and vent So as a Man in this may be similiz'd to a Still as the Atteries for the Furnace of the Still where the Fire which is Motion is put in the Heart the Pan of the Still where the several Passions as several Herbs are put in the Head the Cover of the Still where the Vapour of herby Passions ascends the Eyes the Spout where it runs or drops forth Laughter is produced as Tears are by Extraordinary Motions by which Extreme Laughter will cause Tears Of Tears SOme say Tears are the Juice of the Mind pressed with Grief But Tears proceed from Joy as well as from Sorrow and they are increased by the Moysture of the Brain in some the Spring is dryed But all Passions are apt to pump out Tears as Extreme Sorrow which contracts and congeals by drawing all inward and the reason why Tears be salt is because the Head is a Limbeck which extracts the thinner part from the thicker which thicker is purged by the Nose and Mouth But Tears which are the Essence of Spirits become a kind of a Vitriol Of Musicians being sometimes Mad. THE reason why Musicians are so often Mad is not alwaies Pride bred by the conceit of their rare Art and Skill but by the Motion of the Musick which is swifter than the ordinary Motion of the Brain and by that reason distempers the Brain by increasing the Motion of the Brain to the Motion of the Fiddle which puts the Brain so out of tune as it is very seldom tuneable again and as a Ship is swallowed by a Whirlpit in the Sea so is Reason drown'd in the Whirlpit of the Brain Comparing the Spleen to a Loadstone THE Spleen is like a Loadstone which draws Steel unto it and as the Loadstone is as it were nourished by Steel so the Spleen is opened and clensed Of Physick THE reason why most Men are addicted to the taking of much Physick is out of love to Life thinking that Physick prolongs it I Am about to publish an Additional Part to joyn with my Book of Philosophical Fancies which by reason some part treats of Diseases I recommend to Physicians I mean not Empiricks or Mountebanks such as take the Name and never studied the Science whose Practice is rather to kill than to cure which disgraceth that Noble Profession But
by reason of hot Vapours from the Liver there ariseth such a dust of vain Phantasms as puts out the Eyes of Truth land when the Brain is slabby and wet by reason of cold Vapours which are sent out of the ill-disgesting Stomach there is such a Bogg of Ignorance that the Thoughts sink therein and can hardly get out and many times are lost in those Quagmires but when there is fair Weather of Health there is Pleasure and Delight Allegory 19. THE first best Poetical Brain was as a Flint and Fancy the Sparks that are struck by the Iron Senses and all Modern Poets the Tinder that take fire from thence Fancies are tost in the Brain as a Ball against a Wall where every Bound begets an Eccho so from one Fancy arise more Phrase is the Painting Number the Materials and Fancy the Ground whereon the Poetical aery Castles are built There is no such sweet and pleasing Compagnion as Fancy in a Poetical head The Brains of men are like Colleges and the Thoughts are the Students that dwell therein thus many heads may make up an University The Picture of Wit Allegory 20. WIT is like a Pencill that draws several Figures which are the Fancies and the Brain is the Hand to guide that Pencill where all hands draw not one and the same Figure but according to the skill of the hand so all Fancies do not run one way but according to the temper of the Brain some run into Invention as Artificers some into Verse as Poets so that all Wit is Fancy yet so much is the Poets Wit above the Artificers that his fancie cannot be put into Artificial Figures but is as the Spirit the other as the Body Allegory 21. WIT is like a Lilly the one is as pleasant to the Ear as the other is to the Eye it comes to fading naturally and if it be not timely gathered it soon withers and dies 22. PRudence is like an Oke it is long a growing and it is old before it dies 23. ON the Tower of Ambition hangs a Diall of Industry where the Sun of good Fortune shews the time of Friendship on the Figure of Profession 24. MElancholy is the North-Pole Envy the South Choler is the Torrid Zone and Ambition is the Zodiack Joy is the Ecliptick Line where the Sun of Mirth runs Justice is the Equinoctial Prudence and Temperance are the Artick and Antartick Circles Patience and Fortitude are the Tropicks 25. TEars peirce through the Heart of Grief and vents it out through the Eyes of Sorrow 26. SOme Eies allure Hearts as Falckoners do Hawkes 27. Thoughts are like Pancakes and the Brain is the Pan wherein they are tossed and turned by the several Objects as several Hands 28. A Pain in the Teeth is like a Gout in the Toe 29. THE Stomack is the Still the Heart is the Furnace where the Fire lyes The Heart is a Limbeck wherein all Passions are distilled and the Fume thereof ascends to the Head and issues out either through the Eyes or Mouth from the Eyes run the water of tears from the Mouth the spirits of words The Life and Death of Wit Allegory 30. FAncy in Verse or Prose is like a Child in the Womb which onely lives whilst it is in motion but when once the innate motion ceases it is dead So Fancy when once it is conceived and quickned in the Brain if it be not brought forth and put into Writing it dyes and if those Writings be once lost they cannot be writ again no more than a Child can go into the Womb and be as it was Allegory 31. WIT is the Essence of the Mind or Soul 32. THE Ingredients of the Mind are Knowledge Understanding Imagination Conception Opinion Will Memory and Remembrance these Compounds make up a Rational Soul as several Ingredients make Mithridate 33. DIscord is like playing at Tennis and the Tongue is the Racket to strike the Ball of Wit and the Brains are the Gamesters and if the Gamesters be not equally skilfull or at least very near they cannot play for one cannot play a Game alone there must be two that must be match'd together Of Imitation and Singularity Allegory 34. IMitations are like a flight of Wild Geese which go each one after another when Singularity is like a Phaenix having no Companion or Competitor which make it the more admir'd And though a good Imitation is good and those are to be commended that copy well an excellent Original yet it expresseth want of Invention that they cannot draw without a Pattern and it expresseth Weakness when we cannot go without the help of another 35. EVery superfluous Cup and every superfluous Bit is digging a Grave to bury Life in 36. WAnton Eyes are like Apes that skip on every Face and oftentimes put the Countenance out of order whereon they light 37. EVery little Fly and every little Peble and every little Flower is a Tutor in Natures School to instruct the Understanding The four Elements are the four great Volumes wherein lye Natures Works 38. THE Mind is like a God that governs all the Imaginations like Nature that created all the Brain as the onely Matter on which all Figurative Thoughts are printed and formed Or the Mind is like an Infinite Nature having no Dimension nor Extension and the Thoughts are like Infinite Creatures therein 39. THE Mind travels through Speculations and Contemplations on Probability with Reason 40. TEars are the Children of Grief which melting dye as soon as they are born But the Womb wherein they lye is alwaies swelled which is the Eye 41. THoughts are like several Winds that blow from every corner of the Head and the four Partitions of the Skull are East West North and South From the North blows thoughts of Melancholy which bring cold and chilling Fears which freez the Blood as it were making it thick and congeal the Spirits which otherwise would slow with Agitation From the South part blows suffocating Thoughts which cause foggy Vapours to arise which darken the Mind with Discontent from the height of Mirth and gather into Clouds of Discontent which fall down into Showers of Tears From the West bloweth malignant Thoughts which corrupt the clearer Minds and inflames the Aery Spirit causing plagues of Jealousie or a Famine of Despair or Wars of Fury and Madness From the East refreshing Thoughts arise which make the Mind serene and when the Mind is hot with Ambition caused by the Sun of Hope then these pleasant Gales of Thoughts fan it with Poetical puffs and allay it with the sweet Dew of Fancy causing flow'ry Sonnets to sprout out on the white Ground of fine Paper Womens Faces are Masks of Modesty to cover the Dishonesty of their Hearts Falshoods are like Caps which cover the Head of Knowledge from the Sun of Truth Or like Vaults or Woods that make Ecchoes where Words spread far and sound double and treble Or like Squares of Glass which make of one a
Nature should perfectly understand and absolutely know her self because she is Infinite much less can any of her Works know her yet it doth not follow that nothing can be known As for example There are several parts of the World discovered yet it is most likely not all nor may be never shall be yet most think that all the World is found because Drake and Cavendish went in a Circular Line untill they came to that place from whence they set out at first and I am confident that most of all Writers thought all the World was known unto them before the West-Indies were discovered and the Man that discovered it in his Brain before he travelled on the Navigable Sea and offered it to King Henry the Seventh was slighted by him as a Foolish Fellow nor his Intelligence believ'd and no question there were many that laugh'd at him as a Vain Fool others pity'd him as thinking him Mad and others scorned him as a Cheating Fellow that would have cosened the King of England of a Sum of Money but the Spanish Queen being then wiser than the rest imployed him and adventured a great Sum of Money to set him forth in his Voyage which when the Success was according to the Mans Ingenious Brain and he had brought the Queen the discovery of the Golden and Silver Mines for the Spanish Pistols Then other Nations envyed the King of Spain and like a Company of Dogs which fought for a Bone went together by the Ears to share with him So the Bishop that declared his opinion of the Antipodes was not onely cryed down and exclaimed against by the Vulgar which hate all Ingenuity but Learned Sages stood up against him and the Great and Grave Magistrates condemned him as an Atheist for that Opinion and for that reason put him from his Bishoprick and thought he had Favour in that his Life was spared which Opinion hath since been found true by Navigators But the Ignorant Unpracticed Brains think all Impossible that is not known unto them But put the Case that many went to find that which can never be found as they say Natural Philosophy is yet they might find in the search that they did not seek nor expect which might prove very beneficial to them Or put the case ten thousand should go so many waies to seek for a Cabinet of pretious Jewels and all should miss of it but one shall that one be scorn'd and laugh'd at for his Good Fortune or Industry this were a great Injustice But Ignorance and Envy strive to take off the gloss of Truth if they cannot wholly overthrow it But I and those that write must arm our selves with Negligence against Censure for my part I do for I verily believe that Ignorance and present Envy will slight my Book yet I make no question when Envy is worn out by Time but Understanding will remember me in after Ages when I am changed from this Life But I had rather live in a General Remembrance than in a Particular Life The Worlds Olio LIB III. PART II. Of Philosophy THere have been of all Nations that have troubled their Heads and spent the whole time of their Lives in the study of Philosophy as Natural and Moral the first is of little or no use onely to exercise their Opinions at the guessing at the Causes of Things for know them they cannot the last is a Rule to a strict Life which is soon learned but not so soon practiced as they have made it in the dividing it into so many and numerous parts having but four chief Principles as Justice Prudence or Providence Fortitude and Temperance Justice is but to consider what one would willingly have another to do to him the same to do to another which is the beginning of a Commonwealth Prudence or Providence is to observe the Effect of Things and to compare the past with the present as to guess and so to provide for the Future Fortitude is to suffer with as little Grief as one can and to act with as little Fear Now Temperance is something harder as to abate the Appetites and moderate our Passions for though there are but two principal ones as Love and Hate yet there are abstracted from them so many as would take up a Long Life to know them after the strict Rules of Temperance But indeed it is as impossible to be justly Temperate as to know the first Causes of all Things as for example A Man loseth a Friend and the Loser must grieve so much as the merit of the Loss deserves and yet no more than will stand with his Constitution which in many is impossible For some their Constitution is so weak that the least Grief destroys them so that of Necessity he must needs be Intemperate one way either for the not sufficient Grief for the merit of his Friend or too little care for himself So for Anger a Man must be no more angry than the Affront or any Cause of his Anger doth deserve and who shall be Judge since there is no Cause or Act that hath not some Partiality on its side and so in all Passions and Appetites there may be said the like Therefore he that can keep himself from Extravagancy is temperate enough But there are none that are more intemperate than Philosophers first in their vain Imaginations of Nature next in the difficult and nice Rules of Morality So that this kind of Study kils all the Industrious Inventions that are beneficial and Easy for the Life of Man and makes one sit onely to dye and not to live But this kind of Study is not wholly to be neglected but used so much as to ballance a Man though not to fix him for Natural Philosophy is to be used as a Delight and Recreation in Mens Studies as Poetry is since they are both but Fictions and not a Labour in Mans Life But many Men make their Study their Graves and bury themselves before they are dead As for Moral Philosophy I mean onely that part that belongs to every particular Person not the Politick that goeth to the framing of Commonwealths as to make one Man live by another in Peace without which no Man can enjoy any thing or call any thing his own for they would run into Hostility though Community of Men will close into a Commonwealth for the Safety of each as Bees and other Creatures do that understand not Moral Philosophy nor have they Grave and Learned Heads to frame their Commonwealths NAture is the great Chymist of the World drawing out of the Chaos several Forms and extracted Substances the gross and thicker part goeth to the forming of Solid Bodies the Fume to Air and Water the thinnest part to Fire and Light the Sense or Spirits to Life Of Naturalists NAturalists that search and seek for hidden Causes are like Chymists that search for the Philosophers Stone wherein they find many excellent and profitable Medicines but not the Elixar So Naturalists
Water-Mills draw up Vapours from the Sea and the Sun as the hottest Planet doth by his heat as it were Calcine the Salt Vapour although the Vapour cannot be so salt as the Sea-Water because the Gross Salt is not so light to be drawn up but rather remains as fixt but when the Sun hath Calcined it the Volatil part flyes up to the Body of the Sun or else staies in the middle Region and there meeting with a Sulphurous and Bitumenous Matter mixeth therwith and makes a Matter of the nature of Gunpowder which shoots Thunder flashes Lightning the Watry part distills back again on the Earth in Showres of Rain and that fresh Water distilled which falls upon the Earth soaks into the Earth and fills the Veins therein causing fresh Springs to rise where the Veins are too full But in Egypt or the like where it seldome Rains because the Sun is there fierce and heady that it hath not patience to draw by degrees as in Vapour but draws up a Sea at once which they call Nilus for the Appetite and the Strength joining together draws up so great a quantity that the Strength being not able to draw it up high makes it only swell up which heaves no higher than to cover the Earth some small depth as some few Yards or Feet high and the Reason why it riseth but twice a year is that the Sun is gathering his Forces half a Year to make a sufficient Strength to compass that Work and the Reason that it seldome or never faileth is because it is the Nature of the Sun in those Parts to draw Moisture after that manner and what is Natural is a constant Habit or Custome Of the Sea-water running thorow the Veins of the Earth SOme are of opinion That the Sea runs thorow the Veins of the Earth as the Blood thorow the Body of an Animal as a Man which to my reason is very unlikely for then there must be much more Water than Earth if so the Earth would be drowned with a superabundant quantity what with the Sea that runs about it and the Rain that falls upon it and the Water that runs thorow it perpetually For put the Case it be as they say that it runs out at some places as fast as it comes in at others yet it would wash and moulder away the Earth by the perpetual concourse and recourse if not the Solidst part yet the most Porous part Besides if it were so the Earth would not be so dry as in many places it is unless they hold that some parts of he Earth have Veins and other parts none But if they say that the Earth being so much greater in quantity than the Sea which is the Watry part of the World it hath not alwaies a sufficient quantity to satisfie the Drought which causes the Veins to be dry that Reason would make me think that there should not be a sufficient Quantity of Water to keep in a Body to make a Sea so large to run about it especially of that depth the Sea is of and to run through the vast Earth besides feeding the Air with Vapours Thus if there were less Water than Earth the Earth-Ball would be burnt up or at least so dry as to bear nothing and if the Water were more than the Earth the Earth would be drowned Wherefore in my opinion the Ingredients of the World are equally mix'd and proportionably made as Earth Water Air and Fire so the Sun proportionable to the rest of the Planets and the Planets proportionable to the Sun so that the whole Globe is in equal temper and the whole Body sound and though we who know not the Constitution of the World may think sometimes the Elements are distempered which is their natural temper to be so but not in our knowledge to know how The Sun peirceth not deep into the Earth IT is not the Sun that is the Cause of the Elixar in the Earth or the Golden Mines nor yet of other Metals which are in the Bowels of the Earth as for example all Cellars and Vaults are cold in the Summer when all the surface of the Earth is soultry hot and if the Sun cannot peirce thorow a little Vault or Cellar sure it cannot pass so far as into a deep Mine This sheweth if Heat maketh Metals it must be in the Bowels of the Earth Autumn is warmer than the Spring AUtumn is warmer than the Spring by reason of Sun-beams which beat hotter and longer upon the Earth in the Summer when as Winter is cold and hath frozen the Earth which cannot suddenly be thawed Besides the Sun hath not onely drawn forth the raw and undigested Vapours out of the Earth but hath incorporated his Heat into her all the Summer long for though the Earth hath a Heat in her self a Sun as we may say in the Center yet towards the Circumference it is so weak as it is not sufficient to bring things to Maturity without the help of the Sun Thus the Autumn is as much to be preferred before the Spring as Maturity to Immaturity Of Heat and Cold. SOme say that Fire is onely sensible to that which hath Heat in it self and by a Similitude is forced thereunto but there is nothing more contrary than Ice and Fire yet Ice is sensible of Fire which is proved by the melting and the Water thereof will be scalding hot Thus what is Cold will grow Hot. Of the Moon THere may be an Opinion that the Moon is all Water for we find that Planet cold and moyst and why may not the inequalities of that we see in the Moon by Perspective-glasses be the Reflexion of the Earth on that Watry Body the Moon And as we see our Image in a Pond or Pail of Water so do we see Mountains Rocks and Valleys of the Earth in the Face of the Moon Some may say this Opinion may be contradicted in the Eclipses of the Sun for if the Moon were all Water it could not shadow the Sun from the Earth by reason the Sun would shine thorow it but this is not a sufficient Contradiction for a little Cloud will shadow the Sun wherefore so great a Body of Water must needs darken it Then some may say the Figure must needs be weak and not subject to our Eyes because the Distance is so great it may be answered though the Distance be great the Depth of the Moon is so also and the deeper the Water is the fuller and perfecter it represents the Image that is set to the view besides it may be like a Magnifying Glass or like those Glasses that cast forth the Image as Concaves and Convexes do and for Experience what a way will a Figure come out wherefore how far will the Convex Moon or Earth as may be both cast or draw out the Image of the Earth And why may not the Moon be thought all Water as well as the Sun all Fire since the Effects of the Moon
Night piece for it wants the Sun of Rhetorick to make it a Glorious Day The Worlds Olio LIB III. PART III. Much Praise makes a Physician think himself Learned IT is a strange thing to see into what great Errours Men will run as suppose a Person shall find out or have it by Receipt a rare Medicine as to cure one Disease which is curable and for the Fame of this one Medicine shall have a whole Country flock to him for Medicines for their several Diseases and shall not be perswaded from it and at last perswade him as Self-love is easily perswaded to practice that he hath no skill in and so kill more by his Ignorance than his Medicine can qure by its Virtue Of Physicians IT is almost impossible for all Physicians to know all Diseases and their Remedies as they prosess to do by their general Practices for we find to learn a mean Art it is the study and service of seven Years and certainly it is much more difficulty to know Diseases which are like Faces not any one alike Besides Diseases lye so hid in the Body of an Animal as they are never perfectly known but guess'd at and to know the Cure of a Disease is as hard as to know the Disease and indeed we can never know a perfect Cure unless we could know the undoubted Cause But Physicians should watch as Philosophers the Stars with Observations and in time they may guess so well as seldom to fail of a Remedy Wherfore it were good that every particular Physician should be bound by a Law to study onely a single Disease and the Cure thereof and not to confound their Brains with tearms and names of Diseases and to kill the Patient by being ignorant of the Cause But let every Disease go to a proper Physician for though there be a multitude of Diseases yet there are more Physicians but such is the sad Condition that they rather adventure to Chance or Luck than Skill for Diseases are like several Countenances in Faces though there be one and the same kinds of Faces as Man-kind Horse-kind and Cow-kind yet every Horse-face is not alike nor every Mans Face is not alike so Diseases as Pox-kind and Plague-kind and Feaver-kind yet all Feavers are not alike nor Plagues nor Pox for they are different in degrees wherefore one and the same Medicine will not cure one kind of Disease but the Medicine must differ as the Disease for as the Countenance of the Disease changeth so must the Medicine But it is harder to take the degrees of Diseases than to draw a Picture to the Life for it is hard to know in what Degree a Disease is in But the Second Part of my Philosophical Fancies will treat more at large of Diseases and their Cures The Motion of the Blood THE most Renowned and most Learned Physician Doctor Harvey hath found out the Circulation of the Blood by his industrious study so methinks it should be very beneficial towards the health of Man to find out the Motion of the Blood as it runs whether it hath one intermixing Motion as it runs or whether the Blood doth not do as the Water seems to do which going in a swift source where the following Drops are as great Strangers to the leading Drops as the situation of either Pole for though the hinder Drops press forwards and drive on the former like Crouds of People one shuffling another yet they do not seem to intermix or incorporate but rather seem to break and divide into parts for if they should intermix and incorporate one drop into another their intermixing Motion would hinder their running Motion so much as it would be scarce perceivable how it went forward and if the Blood do not intermix then some Veins may have foul and corrupted Blood and some very pure Blood which we many times see which makes me think it doth not intermix if so we may take out our good Blood and leave our bad behind us not knowing where the Corrupted Blood lyeth and this Corrupted Blood may infect the Vital Parts as it runs along This makes some that when they let Blood in Feavers they are never the better because that Vein was not open where it lay so that Physicians had better strike two or three Veins and venture the loss of Good Blood than miss the Bad for it may corrupt all the rest though not by intermixing yet by corrupting the Liver as it floweth Of letting Blood THere are more Diseases come in having too much Blood than too little for when the Veins are too full the Blood hath no liberty to run out and for want of Motion corrupts which Corruption bursts out into Small-Pox Fistaloes Kings Evils and many such like Diseases But if the Humour thrusts not Outwards it corrupts the Inward Parts as the Liver the Lungs or else breeds Imposthumes and many such Diseases But if there be much Blood and thin then by the agitation it grows hot or else by the many Spirits in much Blood it begets too much Motion Motion Heat and Heat and Motion fires the Blood and inflames the Spirits which causeth Feavers of all sorts Frenzies and Consumptions for there may be as well too much Motion in the Body as too little But when the Parts of the Body are congeal'd or tyed up with Cold then the Blood cannot run nor the Spirits work but Motion ceaseth and the ceasing of Natural Motion is Death Or if the Blood run too fast about and the Spirits work too hard by reason of too much Heat they wast out themselves by reason of too much Labour and so are worn out like the Wheels of a Clock for the Clock ceaseth to go when the Wheels are broken Of Diet. THere is nothing preserves Health more and lengthens Life than due and just proportion of Diet according to the strength of the Stomack for one should eat so that the Body should feed upon the Meat and not the Meat to feed upon the Body as it doth with those that eat more than they can digest for the Superfluity makes Slough and Slime in the Body which Slime drowns the Spirits slackens the Nerves corrupts the Blood and weakens the Body besides it bringeth many Diseases Neither should one eat so little as to let the Body feed upon it self for much Fasting dryes the Blood heats the Body and fires the Spirits which Fire once getting into the Arteries is seldome or never cured being a Hective Feaver But it is as hard to know a just proportion to the strength of the Stomack as to keep it when they know it This Knowledge comes by observing the Stomack for at some times the Stomack requires more than at other times although the Appetite may be less when the Stomack is empty or it is requirable to give it more for some have such weak Appetites as they sterve their Bodies because they would not displease their Tast or else eat such things as
it Imperfect it will continue so for Nature is like a Clay Potter that if his Pot be made awry if once confirmed and hardened with Heat he cannot alter it Of the Sickness in the Spring THE Reason there are more sick in the Spring than in the Winter is that the Pores of the Body being closer shut in Winter by the Contraction of the Cold than in any other Season keeps in the Fire the Smoke and Vapour that should and would if it could issue out But the Parts being stopp'd having not a sufficient Vent to transport a proportionable Quantity it lyes and corrupts for want of Agitation the Quantity increasing it overcharges the Body that by such time the Spring is arrived the Body is so distempered as it falls sick the Corruption having bred a Malignity that infects the Noble Parts For the Body having more Vapour than the Natural Heat can digest makes it not onely corrupt for want of a sufficient Heat to purifie it but that Corruption quenches out the Natural Heat which causeth Agues and begets an Unnatural Heat which causeth Feavers and the like Diseases and the Corruption causeth the Small-Pox Meazels Imposthumes Soar Throats and many such kinds of Diseases But when this Distemper of the Body is joyned to the like Corrupted Vapours drawn from the Earth it is most commonly deadly and produceth great Plagues the Summer following the Body being then like Rotten Wood which is quickly set on Fire and soon burnt out But if the Body hath a Sufficiency of Natural Heat to clarifie the Vapour that arises from the Stomack and Bowels and to dry up the Superfluous Moysture the Body is safe from Danger but if the Body have more Heat than Moysture it feeds upon the Noble Parts and causeth Hective Feavers But Hective Feavers are seldome cured by the stoppage of the Pores for the Natural Heat in the Body is like External Fire which is extinguished if it be stopp'd and hath not Vent But there are several sorts or kinds or manners of Unnatural Heat caused by Obstructions and other Accidents as there is a Smothering Heat in the Body caused by Obstructions and there is a Smoking Heat of the Body caused by too violent External Motions or such Meats that actually heat also a Fiery Heat in the Body caused by too much and too strong Interior Motion but these Heats that are Moyst Heats and Unnatural cause Corruption Of the Sickness in Autumn THE Reason there is more Sickness in Autumn than in Summer is that the Powers of the Sun abating let fall by degrees all the Dregs and Dross of that Vapour it drew up from the Earth when it was in its full Strength which having more power to draw than to digest the Superfluity corrupts which Corruption falls back upon the Earth infecting the Air also the Bodies of Men and many times Beasts yet the Infection is received or infects according as the Bodies are tempted For if the Bodies are full of Humours and the Blood corrupt the Air is apt to catch hold as having a Sympathy each to other for as the old Proverb is Like will to like and those Bodies and also those Meats that are moyst are most apt to corrupt for Heat and Moysture are said to be the Father and Mother to Curruption which causeth those that eat much Fruits and Herbs in the Summer time to fall into Fluxes and Feavers and the like Diseases in the Autumn for those Humours that are bred in the Summer the Body strives to cast forth in Autumn like a Child birth for when the Humours are come to such a Growth the Body is in travel with painfull Throbs and strives to be delivered where some are soon delivered of their Burthen others dye in their Labour Diseases of the Spring Summer Autumn and Winter THE Diseases in the Spring are Agues Small-Pox Meazels Imposthumes and the beginning of Plagues for all the Malignity that was tunn'd up in the Body in the Winter is set abroch in the Spring by the returning Sun whose Beams though weak yet peirce like small Gimlets or Spiggots all the Pores of the Earth and the Creatures thereon The Diseases in the Summer are Phrenzies by reason the Heat burns and inflames the Spirits and Plagues by reason the Heat inflames those Malignant and Corrupted Humours that the Winter hath bred by Obstructions like Houses that are musty and fusty and smoky and foul for want of Air to sweeten them and full of Spiders and Cobwebs and Flyes and Moths bred from the dusty dirty Filth therein for want of Vent to purge them for the Winter shuts up all the Windows and Dores which are the Pores likewise the Blood corrupts and the Body is apt to rot like Linnen that is laid up damp or in a moyst place for the Rheums that are subject to be in the Winter corrupt and rot the Lungs and the Vital Parts of the Body likewise Sweatings and Faintings are Summer-diseases by reason the Natural Moysture is rarified so thin and the Pores open so wide as it evaporates all out even the Radical Moysture and the Vital Spirits issue out therewith The Diseases of Autumn are Fluxes by reason the Summer breeds sharp Humours with the Heat and the Drought besides the Diets of Men are crude and raw in that Season as eating of Fruits Roots Herbs and the like Also this Season is subject to Meagrums and Feavers which are also caused by sharp Humours likewise Head-akes and Vomitings caused by sharp Chorerick Humours which the Summer Diet breeds likewise Plurisies that are caused by burnt or corrupted Blood which is bred by too much Heat or an Unnatural Heat and a Supersluity of Moysture also Collicks by reason the Summer rarifies the Vapours into Wind which causeth not onely in the Bodies of Men great Collicks but in the Bowels of the Earth which causeth Earthquakes and great Tempestuous Winds in the Air for in this Season of the Year there are greater Winds than in any Season and hold the longest for though in March when the Pores of the Earth are first opened as I may say by the returning Sun whereupon the thinnest Matter will first fly out yet those Winds are neither so strong so long nor so frequent as those in Autumn The Diseases of the Winter are Coughs and Rheums by reason the Pores being closer drawn and the Air grosser and thicker in Winter it doth as it were daub rather up like Morter upon a Wall that hath Holes and Crevises than enter in which causeth a closer Stoppage which Stoppage causeth Dew and Distillations for the Heat and Moysture stewing together the Body becomes like a Still or rather like a Pot or Vessel that is close covered which hath Meat or some Liquid Substance in it where by Heat the Moysture thereof is rarified into Vapour and ascending to the Cover and at the Top as the Cover thereon finding a Depress straight gathers into a Dew and so into Drops then
Corruption But there is a Natural Heat and Moysture which produceth Legitimate Issues and there is also an Adulterate Heat and Moysture from whence proceed Bastardly Diseases which are as Numerous as Natural Children Of Feavers in the Blood BUT in Feavers where onely the Heat causeth the Blood to boyl and so to become scalding hot when the Feaver is taken away that is when the bitter and sharp Humours are cast out of the Body by some Evacuation or that the Fire is quenched out with some cooling Julips the Blood will be the same again without any alteration as Water is onely in the boyling the Blood may wast and evaporate forth of the Body through the Pores as Water doth forth of the Vessel it is boyling in But if the Blood be corrupted or mix'd with Humours as Water is often with Mud there is no way but letting it forth drawing it out of the Veins that the Heart and the Liver as the Springs may send in more which may be Fresh and Clear into the Veins again unless those Springs be corrupted and then there is no Remedy for then Death will alter the Course of Life in that Body Sleeping and Waking SLeeping and Waking are the flowing and ebbing of Vapour for when Vapour flows to the Extreme Parts it causeth Sleep as it were for a time Or filling up all the Outward Senses as Water doth a Pipe or a Vessel or as Wind doth a Bladder where nothing can be received therein untill they be empty so no Outward Objects can enter in at the Five Senses untill the Vapour wherewith they are filled be dispers'd or falling back by contracting into a Lesser Compass which when they are contracted or dispers'd they wake so that Vapour in the Body is as necessary for Life as Food And indeed Food is the chief Cause of Vapour for Heat and Moysture make Vapour and like as Food received into the Body doth either distemper or nourish it so doth Vapour that slows in the Body make Sleep sound and easy or trouble some and unquiet for Malignant and Corrupted Vapours are like Malignant and Corrupted Humours for as Malignant Humours cause the Body to be sick or painfull so Malignant Vapours cause Sleeps to be full of Dreams Startlings and often Wakings though many times Dreams are caused by Rarified Vapours like a Wind which blows upon the Brain causing many Motions therein or rather furrows the Grosser Vapours causing them to role in Billows and Waves hindring them from flowing easy and smooth which Tempestuous Winds beat the Vapours backward as it were or drive them from the utmost Extent which hinders the Senses from being thorowly fill'd which causeth not so sound Sleeps for when the Senses are not fill'd the Vapours are like Water in a Vessel not half full which when it is quite full there is little or no Motion though the Vessel be moved the Water stirs not much but when it is but half full or three parts when the Vessel is stirred it flashes and sprinkles about Of not Sleeping in Feavers THE reason those that are in great Feavers or the like hot Disease cannot sleep is that the Heat being too strong for the Moysture it rarifies it so thin as it is like the forementioned Wind which instead of stopping causeth Waking Dreams that is Frantick Fancies for there is as Natural a Degree of this Vapour as there is a Natural Temper proper to every Animal Body Or else it burns the Body and dryes up the Natural Moysture so much as there can arise no Vapour therefrom for it is to be observed that the dryest Constitution sleeps the least and those sleeps they have are short One and the same Cause differs in the same Effect of Sleep SOme and the same things or Acts will cause Sleep or put by Sleep as for the Passions sometimes Grief Joy Anger and the like will cause Sleep othertimes hinder it the reason is according as the Passions work inwards or extend outwards for when the Passions settle or move most inwards they draw all the Vapours backwards and when they flow outwards they carry Vapours with them and as Passions many times carry out Vapours so Vapours many times carry out Passions as we may observe by the Effects as Sighing Groaning and Weeping as Railing Threatning Cursing Fighting Laughing Hooping Hollowing Praising Singing and Dancing which are all Exteriour Motions But where they work inward the Heart beats or works and the Brain thinks stronglyer than the Natural Constitution requires which Motion causeth Unnatural Heat which drinks up the Vapours or else the Brain or the Heart are so strongly bound to an Object and holding as it were so fast thereon as it draws all the Powers of Life to assist therein This causeth Deep Musing Heart-griping fix'd Eyes and slow Pulses which draws the Vapours so much inward as almost extinguisheth the Fire of Life and smothers the Understanding starves the Body and makes the Senses unusefull and many times the Slow Motions congeal the Vapours like Ice making them unapt to slow As for Exteriour Action much Labour or Exercise causeth them to flow or produceth Sleep to those that have Gross Bodies and too Thick Vapours for the Vapours may be too Thick as well as too Thin for the use of Rest in these Bodies and Constitutions much exerciseth and rarifieth the Vapours to such a Degree as makes a General Aptness to flow to the Extreme Parts wherewith the Senses are stopp'd as being full which otherwise would not be so apt to slow but to Lean Bodies and Dry Constitutions much Labour and Exercise either contracts the Vapour into so Gross a Body as it cannot slow or rarifies that little Vapour they have so thin as it evaporates out by Insensible Inspirations or the Unnatural Drought and Heat drinks it up so as there is no Vapour to fill the Senses to a Repose Of Agues AGues are half Sisters to Feavers which are like Fuel half dry set on Fire by Accidental Motions and not kindled by a Natural Course This Fuel half dry is Humour half concocted the other part raw and undigested which is like Hay or the like not dryed enough by the Sun so Digestion wants Natural Heat to dry which is to concoct the Superfluous Moysture for when the Moysture is too much for the Heat although it be not sufficient to quench it out yet it doth damp and smother in the Heat staying the Quickness of the Motion blunting the Edge and Sharpness allaying the Penetrating Faculty and the Heat being not strong enough to drink up the Superfluous Moysture at once but onely hath so much strength as to rarify it into Vapour which Vapour is Smoke which Smoke is thinner and thicker according to the quantity and quality of the Moysture or as the Heat and Moysture doth predominate for when the Heat is Master the Vapour is so thin as it flashes into a Flame as Lightning from a Cloud which is an Intermixing Feaver
no Physician shall be allowed to study more than one Disease or at least practice the Cure but of one lest they make by their half-knowledge and understanding a Confusion in the Body for want of Experience Item That all Sutes shall be heard pleaded and decided in the space of half a Year Item It shall be Death for any to sell Land that is any waies engaged or entangled lest it should ruin the Buyer thereof Item That all Landlords and Freeholders shall be bound to plant Timber for Ships Hemp for Sails and Tow for Cordage if the Land be an Isle Item There shall be a set Stipend for Wages Fees Rewards Sales or Purchases also of all Merchandizes that Cosenages Briberies Extortions and the like may be eschewed Item That none shall execute the Function of two several Trades nor be imployed in more than in one Office lest they should perform none well Item That no Alchymy-Lace nor Stuffs nor Counterfeit Pearls Diamonds and the like shall be worn nor sold unless the Counterfeit be sold at as high a price as the Right or the Right to be sold at as low a rate as the Counterfeit and as different Sexes are distinguished by their Habits so different Habits should distinguish different Qualities Professions and Degrees Item That all degrees of Titles shall be distinguished by their Habits and Ceremonies as well as by their Arms Titles Patents and Creations Item No Men shall wear Swords in time of Peace but Gentlemen and in the Wars there shall be some differences of Arms to make distinction Item That no Officer neither in Martial Command nor Civil Government shall be chosen or imployed but such as have Abilities to execute their Authorities and able to discharge their Duties Item Rewards shall be as frequent as Punishments lest Industry should grow careless and the Flame of Heroick Spirits be quenched out Item None shall make Great Feasts and Sumptuous Entertainments but for Forein Persons of Quality or Strangers that travel to see the Kingdome where they may see the Plenty Riches and Magnificence thereof that they may not despise it when they return to their own Native Country but give cause to renown it in their Relations Item All Detracting or Slandering Tongues shall be clipt and the more the Detraction or Slander is the greater slices shall be cut therefrom Item That the People shall have set times of Recreation to ease them from their Labours and to refresh their Spirits Item That all Noble Youths shall be bred by Experienced Age to perswade admonish and correct by Grave Authority instructed by Virtuous Examples taught Honourable Principles and the practice of Heroick Actions their onely Play-fellows shall be the Muses the Grave and Sober Companions the Sciences the Domestick Servants and Acquaintance the profitable and usefull Arts for the Life of Man As for the generality of Youth they shall be bred to Silent Attentions Sober Demeanors Humble Obediences Handsome Customes and Gracefull Arts As for the meaner sort of Youth to Trades of Arts and Arts of Trades for the use and benefit of the Commonwealth Item No Children shall speak before their Parents no Servants before their Masters no Scholars before their Tutors no Subject before the Prince but either to answer to their Questions to deliver a Message or to know their will and pleasure to declare their Grievances to ask pardon for Faults committed or to present an humble request in the most humblest manner unless they command them to discourse freely to them yet not without a respect to their Presence and Authority Item For the Generality none shall speak but to ask rational dutifull and humble Questions to request just Demands to discourse of probable Arguments to defend Right and Truth to divulge Virtue to praise the Meritorious to pray to Heaven to ask Mercy to move Pity to pacisie Grief to asswage Anger to make an Atonement and to instruct the Ignorant Item All shall be accounted Wise that endure patiently that live peaceably that spend prudently that speak sparingly that judge charitably that wish honestly and that obey Authority Item All Men that may live quietly at home and travel to no purpose or that neglect their own Affairs to follow the Affairs of other Men or decide those Mens Quarrels they shall have no thanks for or live upon hopes of great Fortunes of high Favours when they may feed upon present Comfort and enjoy humble Delights in that Estate and Condition they possess shall wear a Fools Cap and a Motly Coat Item That none shall live at a greater Expence than their Estate will allow and maintain Item That all Spendthrifts shall be condemned for Fools all Gamesters for idle Miscreants all Drunkards for Mad-men a Bedlam provided for the Drunkards a Bridewell for Gamesters and an Hospital with Long Coats for Spend-thrifts Item All Men that beget Children shall strive to provide for them by their Thrifty Managements or Industrious Labours Item No Man shall Father a Whores Child or Children unless he were sure he were the Father which few can tell otherwise it makes a Wise Man seem a Fool as being facile Item It shall be accounted not only a double Crime but a Baseness equal to Cowardise and a disgrace equal to a Cuckold for a Gentleman to court or make love to a Common Whore who is an Alms Tub of Corruption but if a Gentleman must or will have a Whore let him have one of his own making and not feed upon Reversions Item That no Husband shall keep a Houshold Friend lest he should make love to his Wife and he become a Cuckold thereby Item No married man or Master of a Family shall kiss or make love to his Maid nor Serving-men to their Mistrisses lest they should grow idly Amorous impertinently Bold rudely Saucy neglecting their Duty to their Mistris or Master through scornfull Pride Item In all publike Company all Husbands shall use their Wives with Respect unless they dishonor themselves with the neglect thereof Item No Husband nor Wife although but a day married shall kiss each other in publick lest it turn the Spectators from a lawfull and wholsome Appetite of Marriage to a gluttonous Adultery or weakning the Appetite so much as to cause a Loathing or an aversion to the Wedlock Bed Item No Wife shall entertain an Admiring Servant lest her Husbands and her own Reputation be lost or buried in his admiring Courtships nor their Hearts to receive and return Love to none but their Husbands no not Platonick love for the Conversation of Souls is a great temptation to Amorous Friendship indeed the Soul of a Platonick Lover is a Baud to the Body Item That Dancing be commendable as a gracefull Art in Maids or Batchelors but shall be accounted an Effeminacy for married Men a May-Game for Old men and Wanton Lightnes for Married Women Item That no woman of quality should receive Visits or give Visits but in publick Meetings nor have any