some false Stitches I must let you understand it was huddl'd up in such hast out of a desire to have it joyned to my Booke of Poems as I took not so much time as to consider throughly For I writ it in lesse then three weekes and yet for all my hast it came a weeke too short of the Presse Besides my desire to have those Works Printed in England which I wrote in England before I leave England perswaded me to send it to the Presse without a further inlargement But I imagine my Readers will say that there is enough unless it were better I can only say I wish it were so good as to give satisfaction howsoever I pleased my selfe in the Study of it The Table OF Matter and Motion page 1. Of the Forme and the Minde 2. Of Eternall Matter 3. Of Infinite Matter 4. There is no proportion in Nature ib. Of one kinde of Matter 5. Of Infinite Knowledge ib. There is no Judge in Nature ib. Of Perfection 6. Of Inequalities ib. Of Unities 8. Of Thin and Thick Matter ib. Of Vacuum 9. The Unity of Nature ib Of Division 10 The order of Nature ib. Of War and no absolute power 11. Of Power ib. Similizing the Spirits or Innate Motion Of Operation 13. Of Natural or Sensitive War 14. Of Annihilation ib. Of Life 15. Of Change 20. Of Youth and Growth 21. Of Increasing 22. Of Decay 23. Of Dead and Death 24. Of locall Shapes 25. This visible Motions in Animals Vegetables and Minerals 26. Of the working of the severall Motions of Nature 27. Of the Minde 30. Of their severall Dances and Figures 31. The Sympathy and Antipathy of Spirits 33. The Sympathy of Sensitive and Rationall Spirits in one Figure 36. The Sympathy of the Rationall and Sensitive Spirits to the Figure they make and inhabit 37. Of Pleasure and Paine 38. Of the Minde ib. Of Thinking or the Minde and Thoughts 41. Of the motions of the Spirits 42. Of the Creation of the Animall Figure 45. Of the gathering of the Spirits 47. The moving of Innate Matter 49. Of Matter Motion and Knowledge or Understanding 52. Of the Animall Figure 54. What an Animall is 55. Of Sense and Reason exercis'd in their different Shapes 56. Of the dispersing of the Rationall Spirits 63. Of the Senses 64. Of motion that makes Light 65. Of Opticks ib. Of the flowing of the Spirits 66. Of Motion and Matter 67. Of the Braine 68. Of Darknesse ib. Of the Sun 69. Of the Clouds ib. Of the motion of the Planets 70. Of the motion of the Sea ib. I speak not here of Deiaticall Infinites but of grosse Infinites such as Philosophers call Chaos OF MATTER AND MOTION THERE is no first Matter nor first Motion for matter and motion are infinite and being infinite must consequently be Eternall and though but one matter yet there is no such thing as the whole matter that is as one should say All And though there is but one kinde of matter yet there are infinite degrees of matter as thinner and thicker softer and harder weightier and lighter and as there is but one matter so there is but one motion yet there are infinite degrees of motion as swifter and slower and infinite changes of motion And although there is but one matter yet there are infinite of parts in that matter and so infinites of Figures if infinite figures infinite sizes if infinite sizes infinite degrees of higness and infinite degrees of smalnesse infinite thicknesse infinite thinnesse infinite lightnesse infinite weightinesse if infinite degrees of motion infinite degrees of strengths if infinite degrees of strengths infinite degrees of power and infinite degrees of knowledge and infinite degrees of sense Of the Form and the Minde AS I sayd there is but one Matter thinner and thicker which is the Forme and the Minde that is Matter moving or Matter moved likewise there is but one motion though slower or swifter moving severall wayes but the slower or weaker motions are no lesse motion then the stronger or swifter So Matter that is thinnest or thickest softest or hardest yet it is but one Matter for if it were divided by degrees untill it came to an Atome that Atome would still be the same Matter as well as the greatest bulk But we cannot say smallest or biggest thickest or thinnest softest or hardest in Infinite Eternall Matter THat Matter which was solid and weighty from all Eternity may be so eternally and what was spungie and light from all Eternity may be so eternally and what had innate motion from Eternity may be so eternally and what was dull without innate motion from Eternity may be so eternally for if the degrees could change then there might be all thin and no thicke or all thicke and no thin all hard no soft and fluid or all fluid and no solidity For though contracting and dilating may bring and joyne parts together or separate parts asunder yet those parts shall not be any other wayes then by Nature they were Of Infinite matter INfinite Matter cannot have exact Forme or Figure because it hath no Limits but being divided by motion into severall parts those Parts may have perfect Figures so long as those Figures last yet these parts cannot be taken from the Infinite Body And though parts may be divided in the Body Infinite and joyned severall wayes yet Infinite can neither be added nor diminished yet division is as infinite as the Matter divided No proportion in Nature IN Nature there is no such thing as Number or Quantity for Number Quantity have only reference to division neither is there any such thing as Time in Eternity for Time hath no reference but to the Present if there be any such thing as Present Of one Kinde of Matter ALthough there may be infinite degrees of matter yet the Nature and kind of Matter is finite for Infinite of severall kindes of Matter would make a Confusion Of Infinite knowledge THere can be no absolute Knowledge if infinite degrees of Knowledge nor no absolute power if there be infinite degrees of strength nor present if infinite degrees of Motion No Judge in Nature NO Intreaty nor Petition can perswade Nature nor any Bribes an corrupt or alter the course of Nature Justly there can be no complaints made against Nature nor to Nature Nature can give no redresse There are no Appeales can be made nor Causes determined because Nature is Infinite and eternall for Infinite cannot be confined or prescribed setled or altered rul'd or dispos'd because the Effects are as infinite as the Causes and what is infinite hath no absolute power for what is absolute is finite Finite cannot tel how Infinite doth flow Nor how Infinite Matter moveth to and fro For Infinite of Knowledge cannot guess Of Infinite of Matter more or lesse Nor Infinite of Causes cannot finde The Infinite Effects of every Kinde Of Perfection IN Infinite can no Perfection be For why Perfection is in Unity
In Infinite no Union can combine For that has neither Number Point nor Line Though Infinite can have no Figure Yet not lye all confu'sd in Heaps together Of Inequalities IF Infinites have Infinite degrees And none a like to make Equalities As if a Haire be cut with curious Arts Innumerable but Unequall parts And that not any part alike shall be How shall we joyn to make them well agree If every one is like it selfe alone There cannot be unlesse three equal Ones If one and one make two and two and two make foure yet there must be two equall ones to make two and two equall twos to make foure And as two and one make three yet there must be two equall ones joyned to a single one to make three or three equall single ones to joyn in three The like is in Weight and Measure in Motion and Strength Of Unities IN Infinite if Infinite degrees Then those Degrees may meet in Unities And if one man should have the strength of foure Then foure to equal him will be no more As if one Line should be in four parts cut Shall equall the Same Lino together put So two and one though odd is three Yet three and three shall equall be Like those that equall spaces backwards go To those that 's forward equalls them we know Like Buckets in a Well if empty be As one descends the other ascends we see So Motions though they 'r crosse may well agree As oft in Musick make a Harmony There is no Vacuity IN Nature if Degrees may equall be All may be full and no Vacuity As Boxes small smaller may containe So bigger and bigger must there be again Infinite may run contracting dilating Still still by degrees without a separating Of Thin and Thick Matter THus may thin Matter into Solid run And by its motion make thick Matter turne In severall wayes and fashions as it will Although dull Matter of it selfe lye still T is not that Solid Matter moves in Thin For that is dull but thin which moves therein Like Marrow in the Bones or Bloud in Veines Or thinner Matter which the Bloud containes Like Heat in Fire the effect is strait to burne So Matter thin makes solid Matter run Of Vacuum IF Infinite Inequallity doth run Then must there be in Infinite Vacuum For what 's unequall cannot joyned be So close but there will be Vacuity The Unity of Nature NAture tends to Unity being but of a kinde of Matter but the degrees of this Matter being thinner and thicker softer and harder weightier and lighter makes it as it were of different kinde when t is but different degrees Like severall extractions as it were out of one and the same thing and when it comes to such an Extract it turnes to Spirits that is to have an Innate motion Of Division THe severall Degrees of Matter cause Division by different Motion making severall Figures erecting and dissolving them according as their Matter moves This makes Motion and Figure alwayes to be in War but not the Matter for it is the severall effects that disagree but not the Causes for the Eternall Matter is allwayes in Peace as being not subject to Change but Motion and Figure being subject to Change strive for Superiority which can never be because subject to Change The Order of Nature THe Reason that there is not a Confusion in Nature but an orderly Course therein is the Eternall Matter is allwayes One and the same for though there are Infinite degrees yet the Nature of that Matter never alters But all Variety is made according to the severall Degrees the severall Degrees do palliate and in some sense make an Equality in Infinite so as it is not the severall degrees of Matter that strive against each other but severall Motions drive them against one another Of War and no absolute Power THe Reason that all things make War upon one another is the severall (†) Degrees of Matter the contradiction of Motion and the Degrees and the Advantage of the shapes of (†) Figures alwayes striving Of Power THere is no absolute Power because Power is Infinite and the Infinitenesse hinders the absolutenesse for if there were an absolute power there would be no dispute but because there is no absolute power there would be no dispute but because there is no absolute power therefore there are Disputes and will be eternally for the severall Degrees of Matter Motion and Figure strive for Superiority making Faction by (†) Sympathy and Fraction by (†) Antipathy Similizing the Spirits or Innate Matter THe Spirits or Essences in Nature are like Quick-silver for say it be fluid it will part into little Sphaericall Bodyes running about though it be nere so small a Quantity and though they are Sphaericall yet those Figures they make by severall and subtle motion may differ variously and Infinitely This Innate Matter is a kind of God or Gods to the dull part of Matter having power to forme it as it please and why may not every degree of Innate Matter be as severall Gods and so a stronger Motion be a God to the weaker and so have an Infinite and Eternall Government As we will compare Motions to Officers or Magistrates The Constable rules the Parish the Mayor the Constable the King the Mayor and some Higher power the King thus Infinite powers rule Eternity Or againe thus the Constable rules the Hundred the Mayor rules the City the King the Kingdome and Caesar the World Thus may dull Matter over others rule According as 't is shap'd by Motions Tool So Innate Matter Governs by degree According as the stronger Motions be Of Operation ALL things in the World have an Operative power which Operation is made by Sympatheticall Motions and Antipatheticall Motions in severall Figures For the assisting Operation is caused by One the destructive Operation by another like Poyson and Cordialls the one Kills the other cures but Operations are as Infinite as Motions Naturall or Sensitive War ALL Naturall War is caused either by a Sympatheticall Motion or an Antipatheticall Motion For Naturall Warre and Peace proceed from Selfe-preservation which belongs only to the Figure for nothing is annihilated in Nature but the particular Prints or severall shapes that Motion makes of Matter which Motion in every Figure strives to maintaine what they have created for when some Figures destroy others it is for the maintenance or security of themselves and when the Destruction is for Food it is Sympatheticall Motion which makes a particular Appetite or nourishment from some Creatures to others but an Antipatheticall Motion that makes the Destruction Of Annihilation THere can be no Annihilation in Nature not particular Motions and Figures because the Matter remaines hat was the Cause of those Motions and Figures As for particular Figures although every part is separated that made such a Figure yet it is not Annihilated because Those parts remaine that
by unlearned men And as Language is still Language though not understood so Knowledge is still Knowledge although not generall but if they be That we call dead then those letters that were rubbed out were never writ again which is the same knowledge never returnes into the same Figure Thus the Spirits of Knowledge or the Knowledge of Spirits which is their severall Motions may be ignorant and unacquainted with each other that is that some Motion may not know how other Motions move not only in several Spirits but in one and the same Spirit no more then every Effect can know their Cause And Motion is but the Effect of the Spirits which Spirits are a thin subtle Matter for there would be no Motion if there were no Matter for Nothing can move but there may be Matter without Selfe-motion but not Selfe-motion without Matter Matter prime knowes not what effects shall be Or how their severall motions will agree Because †t is Infinite and so doth move Eternally in which nothing can prove For Infinite doth not in compasse lye Nor hath Eternall Lines to measure by Knowledge is there none to comprehend That which hath no beginning nor no end Perfect Knowledge comprises all can be But nothing can comprise Eternity Destiny and Fates or what the like we call In Infinites they no power have at all Nature hath Generosity enough to give All Figures case whilst in that Form they live But Motion which innated Matter is By running crosse each severall paines it gives Of the Creation of the Animall Figure THe reason †that the sensitive spirits when they begin to create an animal Figure the figure that is created feels it not untill the modell be finished that is it cannot have an animall motion untill it hath an animall Figure for it is the shape which gives it locall motion and after the Fabrick is built they begin to furnish it with †strength and inlarge it with growth and the rationall Spirit which inhabits it chooseth his room which is the Head And although some rationall Spirits were from the first creating it yet had not such motions as when created besides at first they have not so much company as to make so much change as to take parts like Instruments of Musick which cannot make so much Division upon few strings as upon more The next the Figure being weak their motions cannot be strong besides before the Figure is inlarged by growth they want room to move in This is the reason that new-borne Animalls seeme to have no knowledge especially Man because the spirits do neither move so strong nor have such variety of change for want of company to make a Consort Yet some Animalls have more knowledge then others by reason of their strength as all Beasts know their Dams and run to their Dugs and know how to suck as soone as they are borne and Birds and Children and the like weak Creatures such do not But the Spirits of sense give them strength and the spirits of reason do direct them to their Food (†) the Spirits of sense give them Taste and Appetite and the spirits of reason choose their meat for all Animall Creatures are not of one dyet for that which will nourish one will destroy another The Gathering of Spirits IF the rationall Spirits should enter into a Figure newly created altogether and not by degrees a Childe for example would have as much understanding and knowledge in the Womb or when it is new-borne as when it is inlarged and fully grown But we finde by experience there are severall sorts and degrees of knowledge and understanding by the recourse of spirits Which is the reason some Figures have greater Proportion of understanding and knowledge and sooner then others yet it is increased by degrees according as rationall spirits increase Like as Children they must get strength before they can go So Learning and experience increase rationall spirits as Food the sensitive But experience and Learning is not alwayes tyed to the Eare for every Organ and Pore of the Body is as severall doores to let them in and out For the Rationall spirits living with the Sensitive spirits come in and go out with them but not in equall proportion but sometimes more sometimes fewer this makes understanding more perfect in Health then in Sicknesse and in our middle age more then in the latter age For in age and sicknesse there is more carryed out then brought in This is the Reason Children have not such understanding but their reason increaseth with their yeares But the Rationall spirits may be similized †to a company of Good fellows which have pointed a meeting and the Company coming from severall places makes their time the longer ere their numbers are compleated though many a braine is disappointed but in some Figures the rooms are not commodious to move in made in their Creation for want of helpe those are Changelings Innocents or Naturall Fooles The Rationall Spirits seem most to delight in spungy soft and liquid Matter as in the Blood Brain Nerves and in Vegetables as not only being neerest to their own nature but having more room to move in This makes the Rationall Spirits to choose the Head in Animals for their chiefe room to dance their Figures in (†) for the Head is the biggest place that hath the spungy Materialls thus as soon as a Figure is created those Rationall Spirits choose a Room The moving of Innate Matter THough Motion makes Knowledge yet the Spirits give Motion for those Spirits or Essences are the Guiders Governours Directers The Motions are but their Instruments the Spirits are the Cause Motion but an Effect therefrom For that thin Matter which is Spirits can alter the Motion but Motion cannot alter the Matter or Nature of those Essences or Spirits so as the same Spirits may be in a Body but not one and the same Knowledge because not the same Motion that made that Knowledge As for Example How many severall Touches belong to the Body for every part of the Body hath a severall Touch which is a severall Knowledge belonging to every severall part for every severall part doth not know and feele every severall Touch For when the head akes the heele feels it not but only the Rationall Spirits which are free from the Incumbrance of dull Matter they are agile and quick to take notice of every particular Touch in or on every part of the Figure The like motions of a paine in the Body The like motion of the Rationall Spirits we call a griefe in the Mind for Touch in the Body is a thought in the Mind and to prove it is the like motion of the Rationall Spirits to the Sensitive which makes the knowledge of it is that when the Rationall Spirits are busily moved with some Fantasmes if any thing touches the Body it is not known to the Rationall Spirits because the Rationall Spirits move