the custom of their breeding in the Schools of Aristotle and Socrates and the rest of ancient Authors or else they consider not my opinions enough for if they did they might see as much probability for mine as any of their opinions For though in natural Philosophy there may be many touches found out by experiences and experiments yet the Study is onely conjecturally and built upon probabilities and until probabilities be condemned by absolute and known truth let them have a place amongst the rest of probabilities and be not so partial to contradict as to be unjust to me take not away the right of my place because young for though age ought to have respect yet not so as to do youth wrong but I hope my new born opinions will be nourished in Noble and learned Schools and bred up with industrious Students but howsoever I delight my self for next to the finding out of truthes the greatest pleasure in Study is to finde out probabilities I make no question but after Ages will esteem this work of mine but what soever is new is not received at the first with that good acceptation by reason it is utterly unknown unto them and a newnesse and an unacquaintednesse makes the ignorance but when time hath made acquaintance and a right understanding and a right understanding will make a friendship betwixt Fame and my Book OF FORTUNE PART II. CHAP. 59. MAtter Figure and Motions are the gods that Create fortune For fortune is nothing in it self but various motions gathered or drawn to a point which point man onely thinks it fixt upon him but he is deceived for it fixes upon all other things for if any thing comes and rubs off the bark of a tree or breaks the tree it is a miss-fortune to that tree and if a house be built in such a place as to shelter a tree from great storms or cold weather it were good fortune to that tree and if a beast be hurt it is a miss-fortune to that beast or bird and when a beast or bird is brought up for pleasure or delight and not to work or be imprisoned it is a good fortune to that beast or bird but as I said before fortune is onely various motions drawn to a point and that point that comes from crosse motions we call bad fortune and those that come from Sympathetical motions we call good fortune and there must needs be Antipathetical Motions as well as Sympathetical Motions since Motions are so various But man and for all that I know all other things are governed by outward Objects they rule and we obey for we do not rule and they Obey but every thing is led like dogs in a string by a stronger power but the outward power being invisible makes us think we set the rules and not the outward Causes so that we are governed by that which is without us not that which is within us for man hath no power over himself Chap. 60. Of time and Nature NO question but there is a time in Nature for time is the Variation of Nature and nature is a producing Motion a multiplying figure an endlesse measure a quantilesse substance an indefaisable matter Chap. 61. Of Matter Motion and Figure AS I said before in my first part of my Book that there is no first Matter nor no first Motion because Eternal and Infinite yet there could be no Motion without matter for Matter is the cause Motion but the effect of Matter for there could be no motion unlesse there were Matter to be moved But there might be Matter and Figure without Motion as an infinite and eternal dull lump For I see no reason but infinite might be without running forward or circle-wayes if there were not several degrees of the onely Matter wherein Motion is an Infinite Eternal effect of such a degree Neither is it nonsense to say Figure is the effect of Matter for though there is no Matter without Figure yet there could be no figure without Matter wherefore Matter is the prime cause of Figure yet there could be no figure without matter wherefore matter is the prime cause of figure but not figure of matter for figure doth not make matter but matter figure no more then the creature can make the Creator but a creature may make a figure Thus although there is no first matter yet matter is the first cause of motion and figure and all effects Although they are as infinite and Eternal as matter it self and when I say Matter prime I speak for distinction sake which is the onely Matter The innated Matter is the soul of Nature The dull part of Matter the Body And the infinite figures are the infinite form of Nature And the several motions are the several actions of nature Chap. 62. Of Causes and effects AS I have said before the effects are infinite and eternal as the Causes because all effects lie in matter and motion indeed in matter onely for motion is but the effect of matter Wherefore all particular figures although dssiolvable yet is inherent in the matter and motion as for example if a man can draw the picture of a man or any thing else although he never draws it yet the Art is inherent in the man and the picture in the Art as long as the man lives so as long as there is matter and motion which was from all Eternity and shall be eternally the effect will be so Chap. 63. Whether motion is a thing or nothing or can be Annihilated SOme have opinion that Motion is nothing but to my reason it is a thing for if matter is a substance a substance is a thing and the motion and matter being unseparablely united makes it but one thing For as there could be no motion without such a degree or extract of matter so there could be no such degree or extract of matter without motion thus motion is a thing But by reason particular motions leave moving in such matters and figures shall we say they are deceased dead or become nothing but say some motions are accidents and accidents are nothing but I say all accidents live in substance as all effects in the causes say some when a man for example shakes his hand and when he leaves shaking whether is that motion gone say others no where for that particular motion ceaseth to be say they I answer that my reason tells me it is neither fled away nor ceased to be for it remains in the hand and in that matter that created the hand that is in that and the like innated matter that is in the hand But some will say the hand never moves so again but I say the motion is never the lesse there they may as well say when they have seen a Chest full of Gold or the like and when their eyes are shut or that they never see it more that the Gold doth not lie in the Chest although the Gold may lie there eternally
Judge in Nature NO Intreaty nor Petition can perswade Nature nor any Bribes can 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 Appeals can be made nor Causes determined because Nature is infinite and eternal for Infinite cannot be confined or prescribed setled rul'd or dispos'd because the Effects are sa infinite as the Causes and what is infinite hath no absolute power for what is absolute is finite Finite cannot tell 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 Chap. 9. 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 lie all confus'd in heaps together Chap. 10. Of Inequalities IF infinites have infinite degrees And none alike to make Equalities As if a Haire be cut with curious Arts Innumerable but unequal parts And that not any part alike shall be How shall we joyn to make them well agree If every one is like it self alone Three cannot be unlesse three equal One. If one and one make two and two and two make four yet there must be two equal ones to make two and two equal two's to to make four And as two and one make three yet there must be two equal ones joyned to a single one to make three or three equal single ones to joyn in three The like is in weight and Measure Motion and Strength Chap. 11. Of Unities IN infinite if infinite degrees Then those Degrees may meet in Unities And if one man should have the 〈◊〉 of four Then four to equal him will be no more As if one Line should be in four parts cut Shall equal the same Line together put So two and one though odd is theer Yet three and three shall equal be Like those that equal spaces backwards go To those that 's forward equals them we know Like Buckets in a Well if empty be As one descends the other ascends we see So Motions though their crosse may well agree As oft in Musick make a Harmony Chap. 12. There is no Vacuity IN Nature if Degrees may equal be All may be full and no Vacuity As Boxes small and smaller may contain So bigger and bigger must there be again Infinite may run contracting and dilating Still still by degrees without a separating Chap. 13. Of Thin and Thick Matter THus may thin Matter into Solid run And by its motion make thick Matter turn In several wayes and fashions as it will Although dull Matter of it self lie 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 Blood in Veins Or thinner matter which the blood contains Like Heat in Fire the effect is straight to burn So Matter thin makes solid matter run Chap. 14. Of Vacuum IF Infinite inequalitie doth run Then must there be in Infinite Vacuum For what 's unequal cannot joyned be So close but there will be Vacuity Chap. 15. 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 several extractions as it were out of one and the same thing and when it comes to such an Extract it turns to Spirits that is to have an Innate motion Chap. 16. Of Division THe several degrees of Matter cause Division by different motion making several 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 several effects that disagree but not the Causes for the Eternal matter is alwayes 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 Chap. 17. The Order of Nature THe Reason that there is not a Confusion in Nature but an orderly Course therein is the Eternal matter is alwayes 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 several Degrees and the several degrees do palliate and in some sense make an Equality in infinite so as it is not the several degrees of matter that strive against each other but several motions drive them against one another Chap. 18. Of War and no absolute Power THe Reason that all things make War upon one another is the several Degrees of matter the contradiction of motion and the Degrees and the advantage of the shapes of Figures alwayes striving Chap. 19. 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 be Disputes and will be eternally for the several degrees of matter motion and Figure strive for the Superiority making Faction by Sympathy and Fraction by Antipathy Chap. 20. 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 Sphaerical Bodies running about though it be nere so small a Quantity and though they are Sphaerical yet those Figures they make by several and subtle motion may differ variously and Infinitely This innate matter is a kinde of god or gods to the dull part of matter having power to form it as it please and why may not every degree of Innate matter be as several gods and so a strong motion be a god to the weaker and so have an infinite and Eternal 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 again thus the Constable rules the Hundred the Major rules the City the King the kingdom and Caesar the world Thus may dull matter over others rule According as ' tis* shap'd by motions Tool So Innate matter Governs by degree According as the stronger motions be Chap. 21. Of Operation ALL things in the world have an Operative power which Operation is made by Sympathetical motions Antipathetical motions in several Figures for the assisting Operation is caused by one the destructive Operation by another like Poyson and cordials the one kills the other cures but Operations are infinite as motions Chap. 22. Natural or
Sensivtie War ALL Natural War is caused either by a Sympathetical motion or an Antepathetical motion For Natural War and Peace proceed from Self-preservation which belongs only to the Figure for nothing is annihilated in Nature but the particular prints or several shapes that motion makes of matter which motion in every Figure strives to maintain what they have created for when some Figures destroyothers it is for the maintenance or security ofthemselves and when the destruction is for Food it is Sympathetical motion which makes a particular Appetite or nourishment from some Creatures to others but an Antipathetical motion that makes the Destruction Chap. 23. Of Annihilation THere can be no Annihilation in Nature nor particular motions and Figures because the matter remains that 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 remain that made it So as it is not impossible but the same particular Figures may be erected by the same motions that joyned those parts and in the matter may repeat the same motion eternally so by succession and the same matter in a figure may be erected and dispersed eternally Thus the dispersing of the matter into particular figures by an Alteration of motion we call Death and the joyning of parts to create a Figure we call life Death is a Separation life is a Contraction Chap. 24. LIFE LIfe is the Extract or spirit of common matter * this extract is Agile being alwayes in motion for the Thinnesse of this matter causes the subtilty of the Quality or property which quality or preporty is to work upon all dull Matter This Essence or life which are Spirits of sense move of themselves for the dull part of Matter moves not but as it is moved thereby Their common motions are four Atractive Retentive Digestive Expulsive Attractive is that which we call Growth or youth Retentive is that we call strength Digestive is that we call Health that is an equal distribution of parts to parts and agreeing of those spirits Expulsive is that which we call Death or decay The Attractive spirits gather and draw the materials together The Digestive spirits do cut and carve out every thing The Retentive do fit and lay them in their proper places The Expulsive do pul down and scatter them about Those spirits most commonly move according to the matter they work on For in spung and porous light matter their motion is quick in solid and weighty their motion is slower For the solid parts are not onely dull and immoveable of themselves but they hinder and obstruct those Spirits of sence and though they cut and pierce through all yet it is with more labour and slower motion for their motions change according to the quantity and quality of that matter they meet with for that which is porous and spungy the Figures that they form that matter in are sooner made and sudenlier destroyed then that which is more combustible This is the reason Minerals last longer then Vegetables and Animals because that matter is both tougher and harder to work on then Vegetables and Animals are These Sensitive spirits we may similize to several workmen being alwayes busily imployed removing lifting carrying driving drawing digging and the like And although these spirits are of substance thinner then dull matter yet they are stronger by reason of their subtility and motion which motion gives them power for they are of an acute quality being the Vitriol as it were of Nature cut and divide all that opposeth their way Now these spirts though they be infinite yet we cannot think them so grosse an infinite as combustible matter yet those thinner infinites may cut and carve the thicker infinites all into several figures like as Aqua-fortis will eat into the hardest iron and divide it into small parts As I have said before the spirits of life works according as the matter is for every thing is shap'd according to the solidity of the matter like as a man which builds a house of such wood which is tough and strong because he knows otherwise it will break by reason of the great weight they are to bear but to make laths he takes his wood and cuts it thin that the nails may the easier passe through so joyning and fitting several sorts to proper uses to build his house Or like a Cook when he 's to raise a pie must take stiff Dough for otherwise it will not onely fall before it be finished but it cannot be raised and to make the lids to cover his pye he must use a softer Paste otherwise it will not rowl thin thus a stiff paste is not fit for a lid nor a thinner paste for to raise a Pye it may make a Cake or so So the spirits of life must make figures as the matter is fit and proper therto for the figure of man or the like the spirits of life take the solid and hard matter for the Bones the Glutinous matter for the Sinews Nerves Muscles and the like and the Oyly matter for Flesh Fat Marrow So the fluid for Blood and such like matter and the spirits themselves do give this dull matter motion not onely in the building of the figure but to make the figure move when it is built Now the spirits of life or lively spirits do not onely move dull and immoving matter but makes that matter to move and work upon others for some kinde of figures shall make another to resemble it self though not just be as it self is made but as the shadow like the substance for it works as a hand that is guided by another and not of its own strength that is the reason Arts have not so much perfection as nature The Copy is not so lively as the Original for the spirits of life move and work of their own strength and the dul matter by the strength of the spirits Chap. 25. Of CHANGE THe Change of motion in several Figures makes all change and difference in the World and their several properties and effects thereto And that which we call Death or corruption is not an absence of life but an expulsive motion which doth annihilate those figures that erecting motion hath made So death is an annihilation of the Print not of the Mould of figures for the Moulds of those figures of Mankinde Beast or Plant of all kindes whatsoever shall never be annihilated so long as motion and matter last which may alwayes be for the mould of all figures is in the power of motion and the substance of matter Chap. 26. Of Youth or Growth THus Spirits of sense work according to the substance of the matter for if the matter be porous and light they form those figures quicker and dissolve them suddenly But if their matter be solid and hard they work slower which makes some figures longer ere they
come to perfection and not so easily undone And if their strength be too weak for the matter they work upon as wanting help then the figure is imperfect and mishapen as we say This is the reason Animals and Vegetables which are yong have not so great strength as when they are full grown because there are fewer spirits and the materials are loose and unsetled not knockt close But by degrees more spirits gather together which help to forward their work bring in materials by food setling them by nourishment carrying out by Evacuations that matter that is unuseful and that Rubbish and Chips as I may say which would hinder their motion If they bring in unuseful matter their figure increases not as we say thrives not And if they carry out the principal materials the figure decayes and falls down But those parts of matter which are not spirits do not carry that part of matter which is spirit but these spirits carry the dull matter Thus the spirits the innated matter move in dull matter and dull matter moveth by the spirits and if the matter be fine and not gross which they build withal and their motion be regular then the figure is beautiful and well proportioned Chap. 27. Of Increasing THe reason that the corruption of one figure is the cause of making of another of the same kinde is not onely that it is of such a tempered matter that can onely make such a kinde of figure but that the spirits make figures according to their strength So that the spirits that are in the Seed when they have undone the figure they are in by a general expulsion which we call corruption they begin to create again another figure of the same kinde if no greater power hinder it For the matter that is proper to make such like figures is fitted or temper'd to their strengths So as the Temper of the matter and the strength of the spirits are the Erectors of those figures eternally And the reason that from one Seed less or more Numbers are increased and rais'd is that though few begin the work more will come to their help and as their numbers are increased their figures are more or less weaker or stronger Chap. 28. Of Decay WHen Spirit of Life have created a Figure and brought it to perfection if they did not pull it down again they would be idle having no work to do and Idleness is against the nature of life being a perpetual motion For as soon as a figure is perfected the spirits generally move to an expulsive motion This is the reason that Age hath not that strength as full-growth But like an old house falling down by degrees shed their Haires or Leaves instead of Tiles the Windows broke down and stopped with Rubbish So Eyes in Animals grow hollow and dim And when the Foundation of a house is loose every little winde shakes it So when the Nerves being slack and the Muscles untied and the Joynts unhing'd the whole Body is weak and tottering which we call Palsies which Palsies as the winde shakes The Bloud as the Springe dries up Rhumes as Rain falls down and Vapours as Dust flie up Chap. 29. Of Dead and Death DEad is where there is a General Alteration of such Motion as is proper to such Figures But Death is an Annihilation of that Print or Figure by an Expulsive Motion And as that Figure dissolves the Spirits disperse about carrying their several burdens to the making of other Figures Like as a house that is ruin'd by Time or spoyled by accident the several Materials are imployed to other uses sometimes to the building of an house again But a house is longer a building then a pulling down by reason of the cutting carving laying carrying placing and fitting every part to make them joyn together so all the works of Nature are sooner dissolv'd then created Chap. 30. Of Local Shapes SOme Shapes have power over others but 't is not alwayes in the size or bulk of the Figure but in the manner of their Formes that give advantage or disadvantage A little Mouse will run through the Snowt of a great Elephant A little Flye will sting a great Figure to death A Worm will wind through a thick Body The Lions force lies in his Claws The Horses in his Hoof The Dogs in his Teeth The Bulls in his Horns and Man 's in his Armes and Hands Birds in their Bills and Talons And the manner of their Shapes gives them several properties or faculties As the Shape of a Bird causes them to 〈◊〉 a Worm to creep the Shape of a Beast to run the Shape of Fish to swim yet some flie swifter and higher then others as their Wings are made So some run nimbler then others according as their Limbs are made and some swim glider then others according as their Fins are made But Man surpasses the shape of all other Creatures because he hath a part as it were of every shape But the same motion and the same matter without the shape could not give such External Properties since all Internal Properties are wrought out of dull matter So as it is their shapes joyned with such motions proper thereunto that giveth strength and Agileness But the Internal Qualities may be alike in every figure because Rational Spirits work not upon dull matter but figures themselves Chap. 31. The Visible Motion in Animals Vegetables and Minerals THe external motions of Animals are running turning winding tumbling leaping jumping shoving throwing darting climbing creeping drawing heaving lifting carrying holding or staying piercing digging flying swimming diving The Internal motion is contriving directing examining comparing or judging contemplating or reasoning approving or disapproving resolving From whence arise all the Passions and several Dispositions These and the like are the visible Internal motions in Animals The Internal motions of Vegetables and Minerals are in operation As contracting dilating which is Attractive Retentive Digestive Expulsive The Vegetables External motion is increasing decreasing that is enlarging or lasting although there may be matter not moving yet there is no matter which is not moved Chap. 32. Of the Working of several Motions of Nature MOtions do work according as they finde Matter that 's fit and proper for each kinde Sensitive Spirits work not all one way But as the matter is they cut carve lay Joyning together Matter solid Light And build and form some figures streight upright Or make them bending and so jutting out And some are large and strong and big about And some are thick and hard and close unite Others are flat and low and loose and light But when they meet with matter fine and thin Then they do weave as Spiders when they spin All that is woven is soft smooth thin things As flowry Vegetables and Animal skins Observe the Grain of every thing you 'l see Like inter-woven Threads lye evenly And like to Diaper and Damask wrought In several works that for our Table 's
the letters are out yet the Table-book and in Pen remain So although this Motion is gone the spirit and matter remain But if those spirits make other kindes of motions like other kinds of Letters or Language those Motions understand not the first nor the first understands not them being as several Languages Even so it may be in a sound for that kinde of knowledge the Figure had in the sound which is an alteration of the motion of the rational spirits caus'd by an alteration of the motion of the sensitive spirits in dull matter And by these disorderly motions other motions are rub'd out of the Table-book which is the matter that was moved But if the same kinde of letters be writ in the same place again that is when the spirits move in the same motion then the same knowledg is in that figure as it was before the other kinde of knowledge which was made by other kinde of motion is rub'd out which several knowledge is no more known to each other then several Languages by unlearned men And as Language is still Language though not understood so knowledge is still knowledge although not general but if they be that we call dead then those letters that were rubbed out were never writ again which is the same knowledge never returns into the same figures Thus the spirits of knowledge or the knowledge of spirits which is their several motions may be ignorant and unacquainted with each other that is that some motion may not know how other motions move not onely in several spirits but in one and the same spirit no more then in every Effect can know their cause and motion is but the effect of the Spirits which spirits are a thin subtle matter for there would be no motion if there were no matter for no thing can move but there may be matter without Self-motion but not self-motion without matter Matter prime knowes not what effects shall be Or how their several motions will agree Because t is infinite and so doth move Eternally in which no thing can prove For infinite doth not in compasse lye Nor hath Eternal lines to measure by Knowledge is there none to comprehend That which hath no beginning nor no end Perfect knowledge comprises all can be But nothing can comprise Eternity Destiny and Fates or what the like we call In infinites they no power have at all Nature hath Generosity enough to give All figures ease whilst in that Form they live But motion which innated matter is By running crosse each several pains it gives Chap. 42. Of the Creation of the Animal Figure THe reason that the sensitive spirits when they begin to create an animal figure the figure that is created feels it not untill the model befinished that is it cannot have an animal motion until it hath an animal figure for it is the shape which gives it local motion and after the Fabrick is built they begin to furnish it with strength and enlarge it with growth and the rational spirit which inhabits it chooseth his room which is the Head And although some rational spirits were from the first creating it yet had not such motions as when created besides at first they have not so much company as to make so much change as to take parts like instruments of Musick which cannot make such division upon few strings as upon more The next the figure being weak their motions cannot be strong besides before the figure is inlarged by growth they want room to move in This is the reason that new-born Animals seem to have no knowledge especially Man because the spirits do neither move so strong nor have such variety of change for want of company to make a consort Yet some animals have more knowledge then others by reason of their strength as all beasts know their dams and run to their Dugs and know how to suck as soon as they are born and birds and children and the like weak Creatures such do not But the spirits of sense give them strength and the spirits of reason do direct them to their food and the spirits of sense gave them Taste and 〈◊〉 and the spirits of reason choose their meat for all Animal Creatures are not of one dyet for that which will nourish one will destroy another Chap. 43. The gathering of Spirits IF the rational spirits should enter into a figure newly created altogether and not by degrees a Childe for example would have as much understanding and knowledge in the womb or when it is new-born as when it is inlarged and fully grown But we finde by experience there are several sorts and degrees of knowledge and understanding by the recourse of spirits which is the reason some figures have greater proportion of understanding and knowledge and sooner then others yet it is increased by degrees according as rational spirits increase Like as children they must get strength before they can go So Learning and experience increase rational spirits as Food the sensitive But experience and Learning is not alwayes tyed to the eare for every Organ and Pore of the body is as several doors to let them in and out For the rational spirits living with the sensitive spirits come in and go out with them but not in equal proportion but sometimes more sometimes fewer this makes understanding more perfect in Health then in sicknesse and in our middle age more then in the latter age For in age and sicknesse there is more carried out then brought in This is the reason Children have not such understanding but their reason increaseth with their years But the resional spirits may be similized to a company of Good-fellows which have pointed a meeting and the company coming from several places makes their time the longer ere their numbers are compleated though many a brain is disappointed but in some figures the rooms are not commodious to move in made in their Creation for want of help those are Changelings Innocents or Natural Fools The rational spirits seem most to delight in spungie soft and liquid matter as in the Blood Brain Nerves and in Vegetables as not onely being neerest to their own nature but having more room to move in This makes the rational spirits to choose the Head in Animals for their chief room to dance their Figures in for the Head is the biggest place that hath the spungy Materials thus as soon as a figure is created those rational Spirits choose a Room Chap. 44. The moving of Innate matter THough Motion makes knowledge yet the spirits give motion for those Spirits or Essences are the Guiders Governours Directers the Motions are but their Instruments the Spirits are the Cause motion but an Effect therefrom For that thin matter which is spirits can alter the motion but motion cannot alter the matter or nature of those Essences or spirits so as the same spirits may be in a body but not one and the same
or if they should see it again say it is not the same Gold So likewise particular motions are but shewed not lost or Annihilated or say one should handle a vessel often that every time you handle the vessel it is not the same touch vessel or hand and if you never touch the vessel again that the hand vessel or touch is annihilated But particular motion as the vessels or hand is but used not annihilated for particular motions can be no more annihilated then particular figures that are dissolved and how in reason can we say in reason particular figures are Annihilated when every part and parcel grain and atome remains in infinite matter but some will say when a house for example is pull'd down by taking asunder the materials that very figure of that house is annihilated but my opinion is that it is not for that very figure of that house remains in those materials and shal do eternally although those materials were dissolved into Atoms and every Ato me in a several place part or figure though infinite figures should be made by those materials by several dissolutions and Creations yet those infinites would remain in those particular materials eternally and was there from all eternity And if any of those figures be rebuilt or Created again it is the same figure it was So likewise the motion of the hand which I said for example if the same hand moves after the same manner it is the same motion that moved the hand before so it may make infinite repetitions thus one and the same motion may move eternally and rest from moving and yet have a being Chap. 64. Of Motions THere are millions of several motions which agree to the making of each figure and millions of several motions are knit together for the general motion of that are figure as if every figure had a Common-Weale of several Motions working to the subsistence of the figure and several sorts of motions like several sorts of Trades hold up each other some as Magistrates and rulers others as Train-bands as souldiers some make forts and dig trenches some as Merchants that traffick some as Sea-men and Ship-masters some that labour and and work as some cut and carve Others paint and ingrave some mix and temper joyn and inlay and glue together some form and build some cast in moulds and some makes moulds to cast some work rough-casts some pollish and refine some bear burthens some take off burthens some digg some sowe some plough some set some graft some plant some gather some reap some sift some thrash some grind some knead some bake some beat some spin some weave some sewe together some wind and twist some create and others dissolve and millions of millions of motions but as we see external so we may imagine are internal motions Chap. 65. Many motions go to the producing of one thing or to one end FOr there are millions of several motions go to the making of one figure or in mixing as I may say of several degrees of the dull part of matter as I will give one for example in grosse external motions where I will describe it by digestive motions which is to fit parts and to distribute parts to several places proper to the work For digestive motions there are many several sorts or kinds of motions mixt together as for example a piece of meat is to be boyled or the like some motions cut fuel and others take it up others carrie other lay down in a Chimnie or the like place others put fire others kindle it and make it burn others take mettle and melt it others cast such a figure as a pot others bring the pot others set it over the fire others take up water others carry that water to the pot others put that water into the pot others kill a sheep others divide it into parts others put it a part into the pot Thus a piece of meat cannot be boyled without all these motions and many more which would be too tedious to relate for I could have inlarged in three times as many more only to boyl a piece of meat and if there be so many several motions in our grosse sense in such things as these then what is there in infinite Nature yet for all these infinite varieties of motions as I said before I cannot perceive but six ground-motions or fundamental motions from whence all changes come which are these attractive motions contracting motions retentive motions dilative motions digestive motions and expulsive motions likewise although there be infinite kindes and different figures yet the ground-work from whence ariseth all the veriety is but from four figures as Circular Triangular Cupe and Paralels And as there are infinite changes of motions amongst the sensitive innated matter working on the dull parts of matter so there are infinite changes of motions in the rational innated matter making infinite kinds of knowledge and degrees of knowledge and understanding and as there are infinite changes of motion so there are infinite effects and every produced effect is a producing effect and effects which effect produce effects and the onely matter is the cause of all effects for the several degrees of onely matter is the effect of onely matter and motion is the effect of some sorts of the degrees of onely matter and varieties are the the effects of matter and motion and life is the effect of innate matter and knowledge the effect of life Chap. 66. Of the six principal motions AS I have said there are infinite Contractions Atractions Retentions Dilations digestions and expulsions and to explain my self to my readers as well as I can unlesse they should mistake me I will here describe although after a grosse way yet according to my capacity A few of the infinite variety of motions first there are five or six principal motions from whence infinite changes are made or produced as from Contractions Attractions Retentions these three principal motions do in some kinde simpathize to each other and dilations and expulsions do also sympathize to each other but digestions is a mixt motion taking part of all but I divide them into six parts for distinction Now to treat of them severally we must make an imaginary Circumference and Center Then first for Attracting motions which is to draw towards the Center that is to draw to a lesse compasse as to draw towards a point yet Atractions draw not alwayes after one and the same manner for some motions draw after them as horses do Coaches Carts sleds and the like but after several fashions forms and biasses and several motions in those motions some slow some quick some crosse some even Again some times Attractive motions draw as if one should pull in a line or draw in a net some slope-wayes some straight wayes some square wayes some round wayes and millions of the like varieties in this sort of motion yet all Attracting motion Secondly Contracting motions
the matter that was the cause of those figures hath an eternal being and as long as the cause lasts the effects cannot be Annihilated Chap. 74. Of creation and dissolving of Nature THe divisions and substractions joynings and creations are not alike nor do they continue and dissolve with the like measures of time for some Vegetables are old and decrepit at a day old others are but in their prime after a hundred yeers and so some Animals as flies and the like are old and decrepit at a yeer old others as man is but at his prime at twenty yeers and will live a hundred yeers if he be healthy and sound so in the Minerals perchance lead or tin or the like is but a flie for continuance to gold or like a flower to an oak then it is probable that the Sun and the rest of the Planets Stars and Millions more that we know not may be at their full strength at ten hundred thousand yeers nay million of millions of yeers which is nothing to eternity or perchance as it is likely other figures were at full strength when matter and motion created them and shall last until matter dissolves them Again it is to be observed that all Spherical figures last longest I think it is because that figure hath no ends to ravel out at Chap. 75. Of Gold SOme say that Gold is not to be altered from the figure that makes it gold because Chymists have tried and cannot do it but certainly that innated motion that joyns those parts and so made it in the figure of Minerals can dissolve those parts and make it into some figure else to expresse an other thing but being a 〈◊〉 solid part of dull matter then that which makes other minerals it is longer a creating and dissolving then the other figures are that are of a light or softer substance and may be the motions that make gold are of slower nature so as it is caused from the hardnesse of the matter or the slownesse of the spirit caused by the curiosity of the work wherein they must use more different motions then in other figures so as it may be a thousand yeers uniting or a thousand yeers a dispersing a thousand nay ten thousand for there is no account nor time in nature infinite and because we last not so song as to perceive it shall we say that Gold was eternal and shall last eternally so we may as well say an Oak that is a hundred yeers ere it comes to full maturity and a hundred yeers ere it comes to be dissoved that it was an Oak eternally and shall be so eternally because a flower is created and dissolved in two or three dayes but the solidity of the matter and the cūriosity in the several changes and enterchanges of motions prolong the work yet it is hastened or retarded by the quantity of spirits that work therein for when there is more it is sooner formed when less longer ere it come to its figurative perfection Chap. 76. Of Sympathies and Antipathies which is to agree or disagree to joyn or to crosse THere are infinite sorts of figures or Creatures that have Sympathy and infinite sorts of figures that have Antipathies both by their exterior and interior motions and some exterior Sympathie with some interior and some interior with some exteriors and some exterior with exteriors and interiors with interiors both in one and the same figure and with one and the same kinde and with different kinds and with several sorts which works various effects and here I will treat a little of Vegetables and Minerals with Antipathy or Sympathies with Animals of all Animals First man thinks himself to have the Supreme knowledge but he can but think so for he doth not absolutely know it for thought is not an absolute knowledge but a suppositive knowledge for there are as many several degrees of knowledge as of innate matter which is infinite and therefore not absolute and as much variety of knowledge as there is of motions and though all innated matter is knowing yet all innated matter is not known this makes figures to have of each others a suppositive but not an absolute knowledge thus infinite makes innated matter in some kinde a stranger to it self yet being knowing although not known it makes an acquaintance with parts of it self and being various by interchanging motions it also loseth acquaintance the acquaintance we call learning invention experience or memory the unknown or not acquainted we call stupidity ignorance forgetfulnesse illiterate but by the acquaintance of experience we come to finde the use of many things and by the use we come to learn and from our learning we come to practise and by our practise we come to produce many effects from the hidden and mystical causes which are the effects from the onely cause which is the onely matter thus we come to finde the use of Earth Water Air and Fire Vegetables Minerals and so Animal with Animal and we do not onely get new acquaintance which is new experience but we make use of our acquaintance to our own benefit or at least we strive to do so for it is the nature of life which life is innated matter to strive for preheminency and absolute power that is onely matter would rule it self but being infinite it neither absolutely knows it self nor can absolutely rule or govern it self and though it be an endlesse work yet motion which is the moving part of nature cannot desist because it is infinite and eternal thus moving matter running perpetually towards absolute power makes a perpetual war for infinite and onely matter is alwayes at strife for absolute power for matter would have power over infinite and infinite would have over matter and eternity would have power over both Thus infinit and eternal matter joyned all as to one is alwayes at strife in it self yet the war is regular not confused For there this is a natural order and discipline is in nature as much as cruel Tyrannie for there is a naturall order and discipline often-times in cruel Tyranny Chap. 77. Of different knowledge in different figures CErtainly there are infinite several kindes as well as infinite several sorts and particular creatures in nature and certainly every several kinde nay every several sort in every kinde Knowledge works after a different manner in every different figure which different manners we call particular knowledges which works according to the figure so infinite knowledge lies in infinite figure and infinite figure in infinite matter and as there are infinite degrees of matter so there are infinite degrees of knowledge and as there are infinite degrees of knowledge so there are infinite degrees of motions so there are infinite degrees of figures and as there are infinite degrees so there are infinite kinds and as there are infinite kindes so there are infinite sorts and so infinite particulars in every sort yet no kinde can be said to
extenuated or contracted is the water thicker or thinner colder or hotter heavier or lighter and according as the lines are round or flat-edge pointed or smooth is the water fresh sharp salt or bitter but these circles may not onely dilate and contract several wayes but after several fashions as to make vapor air fire snow hail ice and frost as I shall declare in my following chapters Chap. 87. Of wetnesse WE may perceive that whatsoever is hot and dry and cold and dry shrinks inward as towards the center and whatsoever is hot and moist and cold and moist dilates as towards the circumference so that all moisture is wrought by extenuating motions and drought by contracting motions and not onely extenuating motions but such sorts of extenuating motions and drought by contracting motions and notonely extenuating motions but such sorts of extenuating motions as in circular figures which circular figures make water so soft smooth and flowing smooth because circular for Circles make it smooth the figures having no end extenuating makes it softby spreading and loosing the parts as flowing by reason dilations drive all outward as toward the circumference yet the degree of extenuating may out-run the degree of wet for wet is in such a degree of extenuating circles as I may say the middle degree yet there are many sorts of wet as oylie wet and watry but I have described that in my chapter of oyl but I take oyl rather to be liquid and moist then wet For there is difference betwixt moist liquid and wet for though moist and liquid is in a degree of wet yet it is not an absolute wet for dissolved gums are liquid not wet melted Sugers are liquid not wet oyl is more liquid then wet and smoak may be said to be liquid as being of an oyly nature and air rather to be moist then wet and dust Ashes flame light winde may be said to be fluid but not liquid nor wet Chap. 88. Of Circles A Circle is a round figure without ends having a circumference and a center and the figure of a circle may be many wayes contracted but can be but in one way extenuated which is by inlarging the compasse of the line and the reason is because it is a round piece without ends for a straight line may be drawn out at either end but if a circle be drawn out of the compasse it may stretch out of the one side but it will pull in the other side after it unlesse the line be broke and then it is no longer a circle thus we can extend no part out but another part must contract to give way to that part that goeth out Chap. 89. Of Softnesse ALL that is wett is soft I mean that which is naturally wet but all that is soft is not wet as hair wool feathers and the like Likewise all that is soft or wet is made by extenuating motions now some may ask me why extenuating motions should cause figures to be soft more then any other I answer first that all extentions causeth porousnesse or spunginesse by spreading or loosing parts and all that are porous tend to hollownesse and all that is hollow tends to slacknesse and all that are porous hollow and slack tend to softnesse for we may perceive whatsoever figure is porous is not so firm strong nor hard as those which are close compact for that which hath no Vacuum or Convenient distance hath not so much Liberty as that which hath Vacuum for Vacuum is space and distance betwixt parts which gives those parts liberty to move and remove and that which hath most liberty is most loose and that which is most loose is least contracted and that which is least contracted is most pliant and that which is most pliant is soft But I desire my Readers would not mistake me for as there is hard soft light heavy thick thin quick slow belonging to the nature of the onely infinite matter so there are belonging to such shapes or figures made by the working of the infinite motions making infinite figures out of infinite matter but the difference is that what is in the nature cannot be altered but what is done by the working of motions may be undone again for the effects may alter but not the cause thus motion and figure or figure by motion may alter but not the nature of the matter For motion and figure are but the effects of the onely and infinite matter c. Chap. 90. Of Liquors ALL liquors are wrought by extenuating motions and all that is liquid and wet are circles extenuated to such a degree and after such a manner and all that are liquid and wet is either water or of the nature of water as also of oyls vitrals strong-waters all juices from fruits herbs or the like or any thing that is liquid and wet but though all that is liquid and wet naturally agree in extenuating circles yet their circle lines are different which causeth the different effects for some have different effects interiorly others exteriorly and some both interiorly and exteriorly for some have circular lines of points others have circular lines pointed others have circular lines of points pointed others have circular lines of points edged some have smooth circle lines onely edged as the sharp edge of a knife or the like others have circle lines edged of one side of the line and pointed on the other side some their circle lines are flat others their circle lines are round some their circle lines are twisted others plain some checkred others smooth some more sharpe-edged or pointed then other some smoother and some rougher then other And infinite more that I know not how to describe But these lines nor circle points nor edges are not subject to our senses although their effects may make them subject to our reason for nature works beyond our sense but reason is part of the sense of nature but of all wet liquors oyl is most different from the effects of water for all other wet liquors do strive to quench fire but oyl doth assist it yet all vitrals have an exterior burning faculty which oyl hath not and although all strong wet liquors will flame when it is set on fire yet they will quench out fire if enough be cast thereon Chap. 91. The extention and contraction of circles THe nature of extention strives to get ground that is space or compasse and to disperse or level parts as it were and the nature of contraction strives to thrust out space and compasse and to thrust up parts close together and this is the reason that a circle may contract so many several wayes because contraction flings out the compasse and makes use of the line laying the line into millions of several works And yet the exterior form which is the circular line be one and the same that is the circular line is not divided but when those works are undone and the line extended to the full
both of philosophical opinions may give a great light to this study Physicians must first take care in their prescriptions to prevent errours of mistake before he apply remedies to cure Cap. 142. The frame of mans body I Will first discourse of the orderly course of nature which is to have a perfect shape according to the kinde or sort of figure it was created to that is like a house to be well built next to have it strong and firm thirdly to have it commodious fourthly to have it well furnished fifthly to have it clean from dirt or rubbish sixthly to keep it in repair seventhly to prop it from falling down with old age the pulling it down by some evil accident or burning it by feavers or the like or drowning it by dropsies Andthough I may similize it to any figure yet I onely imploy it to man-kinde that is to havea perfectand upright shape a clear strength sound parts plump and fat clean from gross humors and obstructions to keep it healthful with wholsome food to help nature with cordials or physick death being the destruction Chap. 143. Of natural self-tyrannie MOtion doth not onely divide matter infinite but disturb matter infinite for self-motion striving and strugling with self-motion puts it self to pain and of all kinde of motions the animal motions disturbs most being most busie as making wars and divisions not onely animal figures against animal figures but each figure in itself by discontents and dislike which discontent makes more pain then ease orpleasure or tranquillity by reason of irregularity but motion is an infinite and eternal tyrant on infinite figures for as motion makes figures so motion dissolves figures which makes infinite and eternal matter eternal restless for the extract of infinite matter which is an innated matter which innate matter is motion and makes the dull part of matter so too by working thereon thus the onely and infinite matter is a tyrant to its self or rather I may say infinite is a tyrant to motion and motion to figure and eternity to all For though infinite eternal matter motion and figure are individable yet they are all as separated in aspiring for motion although it is but an effect of matter yet strives for absolute power over matter and figures and infiniteness strives for the absoluteness and power 〈◊〉 motion and figure and eternity strives for absolute power over all thus the effects strive to have power over the prime causes which is the onely matter for if there were no matter there could be no figure nor motion nor infinite nor everlasting the like do the minor effects over the minor causes for effects are causes of effects Chap. 144. The two ground motions amongst the rational innate matter THe rational innate matter moves as it were two-fold for they have different motions in the figures from the figurings like as the sensitive matter which moves the dull part of matter internally and externally according to the nature of each figure as for example the creating of a figure is one way and the severall actions of the created is another way the like doth the rational innate matter it first runs into figures and then moves figuratively Again some figures they are stronger then others will force the weaker figure to move after their manner Chap. 145. The two chief parts belonging to man is the head and the heart wherein resides the rational spirits THe head and the heart are the two residing parts for the rational innate matter to move in making passions in the heart and reasons in the head and whensoever those parts be disaffected the understanding and passions are disordred and many times so as never to be rectified but some times this disorder comes by the mis-working of the sensitive 〈◊〉 matter and sometimes by the wrong steps and false measures of the rational innated matter But though the annimal knowledg or reason be disordered yet not extinguished unless the annimal sense be absolutely altered which is to dye for though they move not regular yet they move after an animal manner As for example a man although he goeth not upright according to his natural shape but creeps upon his hands and knees or that he is forced to role from place to place having neither armes nor legs yet he moves in an animal manner and partly to what his natural shape is for these force motion or want of some of the outward parts alters him not from being an animal nor it from being a man unless all the sensitive motions which naturally belong to their figure be altered and then he turns from that kinde of creature Chap. 146. Whether the passions are made in the head or heart SOme are 〈◊〉 〈◊〉 the passions are made in the head others that they are made in the heart for my part I am of the latter opinion that is that all passions are made in the heart as Love Hate Fear Anger Grief Jealousie Envy Malice and the like and also the Will and opinions which are a kinde of passions and that imaginations conceptions fancies understanding judgment memory and remembrance is made in the brain and that which we call thought or animal knowledg is made both in the brain and heart for if either of these two parts be wounded that knowledg dies as both the sensitive knowledg and rational both being that which we call thought the one belongs to the body the other to the minde for touch is a weak thought and thought a strong touch and my reason is why I think that the passions are created in the heart and not in the head is first passion and judgment seldom agree Secondly when we have the passion of fear or anger or the like all the motions that work to those passions are felt in the heart for if we do observe we shall finde all passions arise from the heart and all the parts near thereto will be disturbed when in the brain we finde no violent motions at all perchance the sensitive part may be disturbed as to make the head-ache as with a general distemper Thirdly there are oft times passions felt as it were in the heart without any knowledg or thought of it in the head as when we shall be sad and angry and fearful and know no reason why Besides objects many times passe by or as it were steal through the senses and likewise creep through the brains and raise a passion in the heart without any notice taking thereof or knowledg how it came therein Lastly that although there is a great sympathy betwixt the passions and imaginations yet they are not after one and the same manner of motions which sheweth they are created in several figures the one in the triangular heart the other in the spherical brain and the different shapes of the head and heart may be one cause that makes the difference betwixt passions and imaginations as well as the different motions But to prove passions are
likewise my eye may see a long pole yet not the two ends these are but the parts of these figures but I see not the circumference to the uttermost extention so the mind in amaze or the amaze of thinking cuts not out a whole and distinct figurative thought but doth as it were spread upon a flat without a circumference and though there are not such figures in the brain as it brought through the opticks yet such figures as the minde creates for the minde is innate matter and innat matter is self-motion and self-motion is alwayes moving and working which working is figuring thus the sensitives innated matter prints figures iu the brain and the rational innated matter creates figures in the brain after its own invention which are imagination and conception wherein are made imaginary worlds without the materials of outward objects and perchance these motions may create such a figure as this world and such several figures as the several creatures therein although not so solid and lasting because those motions want those grosse materials of which they should create it withal but the sensitive innated matter in this cause prints these figures upon the brain by patterning the rational figures created in the brain like as when it doth the outward objects and when the sensitive innate matter works on the inside as in sleep then it gives an insight which are dreams according to their copied prints and these motions may make lines of light triangular lines for colours set notes of tunes draw plat-forms of taste and sent make prints of touch not onely the rational innated matter by imagination but the sensitive innated matter gives a sensible touch on the brain of all the outward senses by which touch I mean sensible knowledge thus the interior motions may move the brain with the variety of every sense without the exterior passages or objects and although it may not make those very objects and subjects yet such as are proper for each sense and of the same nature as I said before draw lines of light gathering motions make clouds triangular motions make colours insnarled motions make darknesse without the outward object and all other motions that make several figures or printed figures Likewise reflections without the help of the eye and so rebounds and retorts for sound and set notes print words and plain tunes without the ear so likewise for taste sent and touch but when the brain is filled withoutward objects the natural motion seldom works after their own invention having not room as it were or else it is as it were overpowred with work having more objects brought in then they can either conveniently place or sort or distinguish but weak minds which are slow moving matter think life an insensible thing and the head or brain empty of figures when it is not filled with outward objects like as a barrel is not filled with liquor thinks it empty because the thin air with which it is filled is not subject to their grosse senses so not to their weak capacities Thus it is not the outward objects that make the sense but the innate matter which is self motion which is the sense and knowledge and the different motions therein and therefrom make the differences thereof and though different sense and knowledge may be in different and several figures and such kind of sense knowledge proper for such kind of sorts of figures yet the figure adds nothing to the sense and knowledge although the innated matter may give a figure such a kind of sense and knowledge and when that figure dies that kinde of sense and knowledge may alter which was proper to that kinde of figure yet if it were the figure that gave the sense and knowledg and not the innated motions there would be no alteration when the figure is made or any extraordinary passion whereby experience we finde the sense and knowledge do alter all though the figure be perfect and in health Chap. 161 Of Light and Colours LIght and colour is made upon the optick nerve as sound on the drum of the ear for light the sensitive innated matter draws long straight smal even lines upon the optick nerve and when colours are made notes are set upon those lines drawn upon the optick nerve as thus Of colours are when those lines are set with quavor semy quavor But light is onely when those lines are drawn without those quavors semy-quavors but as we shall see plain song books after this manner And the knowledg the rational innated matter takes thereof is when they move in plain lines when they move in figures and lines they move for colours Chap. 162. Of Blindnesse Blindnesse proceeds from many causes as when the cristalline part of the eye is not clear for if it be dimming or failing or spotted and foul the objects seem muddy and misty and as the water of the cristaline is coloured so the objects appear for as Diamonds some are of a black water others of a yellow water some of a green water or blue others of a white water so is the cristalline part of several eyes and according as it is clear or coloured so all objects appear A second defect may be in the ball of the eye for according to the compasse of the concave or convex thereof the objects are presented neerer or at a further distance or longer or shorter or broader or narrower A third defect may be in the eye hole for according to the largenesse or littlenesse thereof objects are presented either in whole or in part bigger or lesser more or fewer objects enter at once for if the eye-lid hole should be too large the species would disperse too much disuniting parts and figures and if too small the species cannot passe in 〈◊〉 and file as I may say for though the smaller the circle is the closer it contracts the species and draws the objects into a straighter line yet if they should passe in a crowd they will stop the mouth of the passage like water in a glasse when turned suddenly downward every drop striving to get out first hinders each others so in the strife as none can passe A fourth defect may be in the optick nerve if it be full of slime and the like it darknens the sight stopping the passage of the light or if it be shrunk or dried up likewise if the head be full of grosse vapours it obscures the sight as a thick mist doth the sun for this foul foggy and grosse vapors hinder the species from entring and the sensitive innated matter that should print these objects on the optick nerve and if they are not quite stopt yet it hinders the regularity making that innated matter to work by piece-meales or else staies not so long as to take a perfect survay The fift and sixth defect may be if the eyes move too quick or too slow which makes the sight imperfect or dull for too quick motions
when they find the house rotten and ready to fall Or scar'd away like Birds from their Nest. But where should this Swarm or Troop or Flight or Essences go unlesse they think this thin matter is an Essence evaporates to nothing As I have said before the difference of rational spirits and sensitive spirits is that the sensitive spirits make figures out of dull matter The rational spirits put themselves into figure placing themselves with number and measure this is the reason when Animals die the External Form of that Animal may be perfect and the Internal motion of the spirits quite alter'd yet not absent not dispers'd untill the Annihilating of the External Figure thus it is not the matter that alters but the Motion and Form Some Figures are stronger built then others which makes them last longer for some their building is so weak as they fall as soon as finished like houses that are built with stone or Timber although it might be a stone-house or timber-house yet it may be built not of such a sort of Stone or such a sort of Timber Chap. 49. Of the Senses THe Pores of the skin receive touch as the eye light the eare sound the nose scent the tongue tast Thus the spirits passe and repasse by the holes they peirce through the dull matter carrying their several burthens out and in yet it is neither the Burthen nor the Passage that makes the different sense but the different motion for if the motion that coms through the Pores of the Skin were as the motions which come from the Eye Ear Nose Mouth then the body might receive sound light scent Tast all other as it doth touch Chap. 50. Of Motion that makes Light IF the same motion that is made in the Head did move the Heel there would appear a Light to the Sense of that part of the figure unlesse they will make such matter as the Brain to be infinite and onely in the head of an Animal Chap. 51. Opticks THere may be such motion in the Brain as to make Light although the Sun never came there to give the first motion for two opposite motions may give a light by Reflection unlesse the Sun and the Eye have a particular Motion from all Eternity As we say an Eternal Monopolor of such a kinde of Motion as makes Light Chap. 52. Of Motion and Matter VVHY may not Vegetables have Light Sound Taste Touch as well as Animals if the same kinde of motion moves the same kinde of matter in them For who knows but the Sap in Vegetables may be of the same substance and degree of the Brain And why may not all the senses be inherent in a figure if the same Motion moves the same matter within the figure as such motion without the figure Chap. 53. Of the Brain THe Brain in Animals is like Clouds which are sometimes swell'd full with Vapour and sometimes rarified with Heat and mov'd by the sensitive spirits to several Objects as the clouds are mov'd by the Wind to several places The Winds seem to be all Spirits because they are so agile and quick Chap. 54. Of Darknesse TO prove that Darknesse hath particular motions which make it as well as motion makes light is that when some have used to have a light by them while they sleep will as soon as the light goeth out awake for if Darknesse had no motion it would not strike upon the Opick Nerve But as an equal motion makes light and a perturb'd motion makes colour which is between Light and darknesse So darknesse is an Opposite Motion to those motions that make light for though light is an equal motion yet it is such a kinde or sort of Motion Chap. 55. Of the Sun VVHY may not the Sun be of an higher Extract then the rational spirits and be like Glasse which is a high Extract in Chymistry and so become a shining body If so sure it hath a great knowledge for the Sun seems to be composed of pure spirits without the mixture of dull matter for the Motion is quick and subtle as we may finde by the effect of the light and heat Chap. 56. Os the Clouds THe Clouds seem to be of such spungy and porous Matter as the Rain and Aire like the sensitive spirits that form and move it and the Sun the Rational Spirit to give them knowledge And as moist Vapours from the Stomack rise and gathering in the Brain flow through the eyes so do the Clouds send forth as from the Brain the Vapours which do rise in showres Chap. 57. Of the Motion of the Planets THE Earth Sun Moon the rest of Planets all Are mov'd by that we Vital Spirits cal And like to Animals some move more slow And other some by quicker motion go And as some Creatures by their shapes do flye Some swim some run some creep some riseth high So Planets by their shapes about do winde All being made like Circles round we finde Chap. 58. The Motion of the Sea THe Sea 's more quick then fresher waters are The reason is more Vital spirits are there And as the Planets move still round about So Seas do ebb and flow both in and out As Arrows flye up far as strength them lend And then for want of strength do back descend So do the Seas in ebbes run back again For want of strength their length for to maintain But when they ebb and flow at certain times Is like the Lungs that draw and breath out wind Just so do Seas draw back and then do flow As constant as the Lungs do to and fro Alwayes in motion never lying still The empty place they leave turn back to fill We may as well inquire of Nature why Animals breath in such a space of Time as the Seas ebb and flow in such a space of Time AN EPISTLE TO CONDEMNING READERS MAny perchance will laugh in scorn at my opinion and ask what reason I have to think those things I have described should be made with such a kinde of Motion my answer is that I guess by the forms I mean the figures or shapes what the motion may be to produce them for I see the figure of a four leg'd Creature hath other motions then two legged Creatures or then those Creatures that have no legs and I see some shape Creatures that can flee by reason of their figures which is made proper to produce that kinde of motion for those that are not made so cannot do so By this I think it probable that Internal motions are after the manner of External motions for we may guess at the cause by the effects so by the figures of Snow Frost Hail Rain Vapor and the like we may guesse at other Internal or external motions that produced their External figures or alterations and by the effects of light darknesse heat cold moisture what manner of motions produced them wherefore I know no reason why any should condemn my opinions But
of the figures And Minerals are produced by the Conjunction of such Elements which were begot by such motions as make heat and drought and cold and dry Thus all figures are created from different motions and different degrees of infinite onely matter for onely matter joyns and divides it self by self motions and hath done so and will do so or must do so eternally being its nature yet the divisions and substractions joynings and creations are not alike nor do they continue or dissolve with the like measure of time which time is onely as in a reference to several motions But as I have said there can be nothing lost in nature Although there be infinite changes and their changes never repeated For say a man dies and his figure dissolves into dust as smal as Atoms and is disperst so as never to meet and every Atome goeth to the making of several figures and so changes infinitely from figure to figure yet the figures of all these changes lie in those parts and those parts in onely matter so likewise several motions may cease as figures dissolve but still those motions lies in innated matter and each particular figure in the generality of matter and motion which is on the dull part and innated part of onely matter Chap. 71. The Agilenesse of innated Matter INnated matter seems much nimbler in some works then in other as making Elements and their several changes being more porous then Animals Vegetables and Minerals which are more contracted and not so easily metamorphosed and on the thin part of dull matter they seem much nimbler and agil then when they work on the grosse part of dull matter for though the innated matter can work but according to the strength yet not alwayes according to that strength for their burthens are not alwayes equal to their strength for we see in light thin dull matter their motions to be more swift having lesse incumbrances and lighter burthens unlesse it be oposed and stopped by the innated matter that works in the more solid or thicker part of dull matter or move solid and united figures yet many times the innated matter that works on the thin part of dull matter or in more porous figures will make way through solid and thick bodies and have the power on those that work on more grosse matter for the innate matter that works on grosse matter cannot resist so well having greater burthens nor act with that facility as the others can whose matter is lighter or figures more pourous for we see many times water to passe through great rocks and mountains piercing and dividing their strengths by the frequent assaults thereon or to yet many times the passe is kept or lost according to the quantity of the innated 〈◊〉 of either side Chap. 72. Of external and internal figures and Motions FOr the motions of heat and drought begets the Sun the motions of heat and moisture begets the Aire The motions of cold and dry begets the earth and the rest of the Planets and as other motions begot them so they begot others and as these Elemental Planets beget in gener all figures which we call creatures in the world so these figures as they are matched beget each particular figures of several sorts For external figures are made by internal motions for though Vegetables Minerals and Animals be internal figures as to the globe of the World which is the external figures to them yet they are external figures to those which are created in them untill such time as they are cast forth of that mould as I may say which they were made in which is the womb and the several wombs of several kinds are several moulds but indeed all moulds differ in their points Perchance this subject might be better explained but my modest thoughts will not give my inquisitive thoughts leave to trace Natures Creations by procreation Although I beleeve nature and her works are pure of themselves but 't is the Abuse of her works and not the knowledge that corrupts man-kinde Chap. 73. Of repeating one and the same work and of varieties NAture may repeat one and the same creature if she pleaseth that is the same motions on the same matter may create the same creature by reason the same motions and the same matter is eternally in the body infinite thus the Original cause of producing one and the same is eternal by reason nothing in nature can be annihilated and though the infinite matter is but one and the same yet the infinite part of innated matter moves infinite several wayes and by reason of the diversity of motion there is such varietie as seldom any two creatures are alike for motion delights in variety not so much in the different kindes as in the particular creatures which makes me think that motion is bound by the nature of the matter to make such kindes Although it be at liberty for particulars and yet the several kindes may be as infinite as the particulars as for example although motion is bound to Animal kinde Vegetable kinde Mineral kinde and also to make such kinde of worlds as this is yet motion may make infinite particular worlds as infinite particular Animals Vegetables Minerals and those infinite worlds may differ as those kindes of Creaturs for worlds may differ from other worlds not onely as man from man but as man from beast beasts from birds birds from fish and so as Vegetables do for an oak is not like a tulip or roses for trees are not like flowers nor flowers like roots nor roots like fruit nor all flowers alike nor all roots alike nor all fruits alike nor all trees and the rest and so for Minerals gold is not like lead nor a diamond like a pibble stone so there may be infinite worlds and infinite variety of worlds and be all of that kinde we call worlds yet be nothing alike but as different as if it were of another kinde and may be infinite several kinds of creatures as several sorts that we can never imagine nor guesse at for we can guesse nor imagine at no other wayes but what our senses brought in or our imaginations raised up and though imaginations in nature may be infinite and move in every particular brain after an infinite manner yet it is but finite in every particular figure because every particular figuse is finite that is every particular figure comes by degrees from creation to a full growth from a full growth to a decay from a decay to a dissolution but not a Annihilation for every particular figure lies in the body infinite as well as every particular kinde for unlesse eternalmatter and infinite matter and eternal and infinite motions could be Annihilated infinite figures wil eternally remain although not in their whole bulk yet in their parted pieces for though one and the same matter may be made into other figures yet the former figures have as much a being as the present figures by reason
The Metamorphosing of the exterior forms of some figures ALL figures that are of a united piece as water and fire are and not in parts as not having several parts of different natures as Animals and Vegetables have may be Metamorphosed out of one form into another and rechange into the original form again yet it is onely their exterior form not their interior nature As for example water that is frozen or turned to hail or snow the exterior is onely metamorphosed For the interior nature which is the circular line is unaltered likewise when the circular line is extenuated into air the interior circle line is not changed but when the interior nature is dissolved and the matter it was composed of transmigrates into other figures Likewise metals when the interior nature is changed it cannot be rechanged again without a new creation for if we can turn onemetal into another yet it is not as the way of metamorphosing but transmigrating otherwayes we may say we can turn Animals and Vegetables into water when we distil them but the magick of Chymistry shall nor return them to their interior nature nor exterior shape Again although their desires make them beleeve it possible to be done but substracting is not metamorphosing but rather transmigrating and substracting is one of the chiefest faculties of transmigration And as for those creatures that are composed of parts of different natures as I have said their exterior form cannot be metamorphosed 〈◊〉 those motions that metamorphose one part cannot metamorphose another And though every part is different yet they generally unite to the consistence of the whole figure whereby the several transforming motions on the several parts would make such a confusion as upon necessity must dissolve the intellect nature and interior form of that 〈◊〉 figure thus striving to alter would destroy AN EPISTLE TO THE Unbeleeving Readers IN NATURAL PHILOSOPHY MAny say that in natural Philosophy nothing is to be known not the cause of any one thing which I cannot perswade my self is truth for if we know effects we must needs know some causes by reason that effects are the causes of effects and if we can knowbut one effect it is an hundred to one but we shall know how to produce more effects thereby Secondly the natural Philosophy is an endless study without any profitable advantage but I may answer that there is no Art nor Science but is produced thereby if they will without partiality consider from whence they are derived Thirdly that it is impossible that any thing should be known in natural Philosophy by reason it is obscure and hid from the knowledge of man-kinde I answer that it is impossible that nature should perfectly understand and absolutly know her self because she is infinite much lesse can any of her works know her Yet it doth not follow that nothing can be known because all is not 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 the whole world is found because Drake and Cavendish went in a circular line until they came to the place where they set out at first And I am most confident that most of all thought all the world was known unto them before the West-Indies were discovered and the man which discovered it in his brain before he had travelled on the navigable sea and offered it to King Henry the seventh who slighted him as a foolish fellow not beleeving his intelligence and no question there were many that laughed at him as a vain fool others pitied him as thinking him mad and others scorned him as a cheating fellow which would have couzened the King of England of a sum of money but the Queen of Portugal being wiser then 〈◊〉 rest imployed him and adventured a great summe of money to set him forth on his way which when the successe was according to the mans Genius brain and had brought the Queen by the discovery gold and silver mines for her Coine then all other nations envied the King of Spain who was heir and like a company of dogs which fight for a bone went together by the ears to be sharers with him So the Bishop who declared his opinion of the Antipodes was not onely cryed down and exclaimed against by the vulgar which hates all ingenuity but learned Scholers 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 though he had favour to spare his life which opinion hath since been found out by Navigators but the ignorant unpractised brains think all impossible that is unknown unto them But put the case many went about to finde that which can never be found as they said natural Philosophy is yet they might finde in the search that they did not expect which might prove very beneficial to them or put the case ten thousand should go ten thousand wayes to seek for a cabinet of precious Jewels and all should misse of it but one shall that one be scorned and laughed at for his good fortune or industry this were a great injustice But ignorance and envy strives to take off the glosse of truth if they cannot wholy overthrow it and those that write must arm themselves with negligence against censure For my part I do for I verily beleeve that ignorance and present envie 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 then in a particular life Earth Metamorphosed into water water Metamorphosed to vapor Aire and fire at least into heat PART III. CHAP. 86. MOtion forms a round lump of earth or such like matter by extenuating swels it out and as the swelling increases the circumferent enlargeth and when it s extended further then this solid form it becomes pores and the parts looser This degree of extenuation makes it mud when it extends further then the degree of mud it turns to a softer form as that of slime the fourth extenuating degree shapes it into a perfect ring drawing all the loose parts into a compasse line this becomes water and the difference of a lump or ball of earth to the watry circle for a round lump is when there is no space or distinct lines and a circular ring is a distinct line with a hollow center that is an empty place in the midst of a round line so they may be a round ball but not a ring or a round circle line and a circle line and not a ball and as I said when it comes to such a degree of extenuating it turns water that is to be wet liquid and fluid and according as the circles are is the water more or lesse and according as the lines are
for mark the tide from Scotland to Margel when the moon hath the same influence and the tide is so many hours in coming from Scotland to Margell as if one rid post if it were the moon why should it not be high water or full tide Margell that it is in Scotland at the time the power of the moon being all one so that comes very improbable to me for many things fall out at the same time and yet the one not cause of the other and in Philosophy there is nothing so ordinary as to mistake the cause of things since indeed the things for the most part are hid from us some again will have the Sun the cause of the ebbing and flowing of the sea others rationally say heat makes motion and the seas being salt make motion because it is hot but how comes it that the fresh waters ebbe and flow even springs well whatsoever the cause be of the seas motion where it moves for in some places they say it doth not but where it moves it is never high water in one place but it is low water in another place and the sea moves alwayes circularly for as it is the nature of water to be made in figures of circular lines so it is the nature to flow circularly which in my opinion is the reason of the ebbing and flowing tides that moves circularly that is part of a circular where the convex flows still forward the flowing motion extends more and more causing it to swell out and the concave ends to extend longer and closer in so much as at last the concave ends are joyned into a convex for it doth not extend in aperfect round circle as I shall describe in my following discourse but after an oval or rather a pear figure but when the flowing convex is extended beyond the strength it straight breaks being most weak by reason it is most extended out so that when the tides have no more strength to flow for want of water to extend and the convex over-powred by extenuation it breaks asunder and so falls back whereby the convex parts are now become the concave and where it was concave is now become convex which causeth it to flow the other way and ebb where it did flow for where it lies concave it ebbs and where it is conex is flows and thus it ebbs and flows perpetually where it hath free passage but the farther it flows the weaker it becoms by reason the strength is abated like a horse that hath run fast and far at last is so weak and breathlesse as he falls down so when the convex can extend no farther it breaks in two but as the convex extends the concave ends draw closer together whereby such time as they come to joyn the convex is so bowingly stretched as it becomes brittle as I may say or weak which causeth it to break but it is to be observed that the tides have a double motion for as the convex flows forward the concave ends draw backward at one and the same time for the extenuation of convex one way causeth the extenuation of the concave ends the other way but by reason the two ends draws close towards a point the ebbing waters seem narrow and little but the ebbing tides are but an effect of the flowing tides not a cause in it self for the interior nature of water is to flow where it can get liberty and freedom of passage and where it doth not flow it is obstructed by some obscure cause but I desire my reader not to mistake me as to conceive the motions of the tides and the interior nature of water all one being something alike but the motions of the tides and the motions of the interior nature of water are as different as the local motions of Animals and their interior nature and I beleeve if the fresh waters had the same liberty as the sea waters to flow which way they would without opposition or obstructions of hils dales banks and walls and had the like quantity to move withal I beleeve they would as naturally flow as the sea and ebbe when their strength fails and I beleeve if there were a sufficient quantity of water in the sea and no obstructions as Islands creeks and the like to hinder the passage and that the earth were like a billiard ball it would flow perpetually round as the Globe turns upon the Pole if the Pole turns not round with the Globe Chap. 128. Describing the tides THe flowing water gathers up together like superflous humors and swells out the convex as corrupted matter doth the skin and never leaves extending till it breaks but it begins by degrees in a demy-circle and as it flows it grows larger and longer extending its compasse And as the convex extends the concave ends must of necessity draw closer together Which makes the ebbing waters like a tail to the convex which as the body which makes the ebbing waters to be narrow and by the reason the bulk of the water flows in the convex it causeth the concave ends to be small which makes it shallow and the more the concave ends extend the smaller they are like thread drawn from a full distaff of flax for so the concave ends draws or rather extends from the convex body But as I said before the more the convex extends the closer the concave ends draw together and when the convex is extended to the uttermost they joyn And assoon as ever they are joyned and mixt together into one point as it were it swels into a body For the former convex being broke the waters fal back to that part which was the concave but now is become the convex and that part which was the convex is now become the concave Yet the convex must be full before the concave ends extend like as a glasse that must be filled above the brims before it can run over Chap. 229. Of double tides AN after or double tide is caused by winde like as a man should walk against a very great winde that although he presseth forward yet it drives him back but when he hath broken the gust as it were he passeth more forcible through and though winde have power over the exterior motions of the waters yet not on the interior motions but winde can discompose the face of the waters as anger doth the countenance of men Chap. 130. Ofspring Tides SPring tides I conceive to be caused by waters that issue forth from the veins of the earth which are apt to swell and then to vent themselves forth at certain times as natural issues which flowing causeth the tides to be greater because it hath more strength to extend farther and the tides to be higher because the convex is thicker and fuller for the greater body of water the farther it flowes for it is for want of strength which makes an ebb or want of passage which makes a stop and when the tides are lower there are
though it is the shape that makes al creatures to move different ly yet it is not altogether the shape that makes them move locally but there must be such an interior nature proper to such shapes as Vegetables and Minerals their property is not to move locally that is to have a 〈◊〉 〈◊〉 〈◊〉 It seems their interior nature and exterior 〈◊〉 is not proper thereto or perchance it is only their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their interior nature that makes them unfit 〈◊〉 〈◊〉 〈◊〉 for we finde their interior nature to be more active 〈◊〉 〈◊〉 of the exterior shapes of Animals But to return to those elements I treat of as first water the interior nature causes it to be liquid and wet the exterior shape to be fluid both agreeing by a sympathetical conjunction give a local motion to descend and bear all before it or with it that is loose and unfixt so fire the interior nature causeth 〈◊〉 to be hot and dry the exterior figure to be sharp to 〈◊〉 both agreeing by a sympathetical conjuncting giving it a local motion to pierce and divide it all it can enter into if not over-powered so 〈◊〉 the interior nature causeth it to be soft and pliant and the exterior figure to be thin and searching both agreeing by a sympathetical conjunction gives it a local motion to enter through all porous bodies in a level line and to fill up all 〈◊〉 places in other figures unlesse it be thrust out and kept out by something more powerful It is the natural property for fire to be hot and dry to be sharp and burning to move ascending And for water to be liquid fluid and wet and to descend in a descending line And air to be soft and yeelding to be thin and searching to move in a level line unlesse they be forc'd otherwaies for fire may be supprest downward and water forc'd upwards and air disperst and fire is not onely subject to be supprest but quenched out for water if there be a sufficient quantity to the fire on which it is cast will over power it for the innated motions which cause water to be wet destroy the motions that cause fire to be sharp and burning and the figure 〈◊〉 destroyed that is disuniting those parts and those motions that keep and maintain those parts in that figure the property is extinguished too as we see many Animal figures do to one another and birds and fish and men destroy beast birds and fish according as they have 〈◊〉 〈◊〉 and advantage for indeed the dissolution of one 〈◊〉 〈◊〉 〈◊〉 cause of the creation of another sometime the 〈◊〉 〈◊〉 one figure make many figures and sometimes 〈◊〉 〈◊〉 of many figures make but one figure and 〈◊〉 〈◊〉 〈◊〉 hath many several manners of moving locally and the elements as other Animals do move somtimes slower and sometimes faster Chap. 139. Explanations of onely Matter IT is to be observed by those figures that are wrought by the way of lines are soft smooth and shining whether they be paralel lines cupe lines triangular lines or circular lines but the smaller and straighter the lines are the smoother and brighter is their work but there are several sorts of softnesse and several sorts of smoothnesse which are made by several kindes of motions Then it is to be observed that all works of contractions and retentions are stronger and more lasting then those figures that are more light and porous or extenuating Thirdly it is to be observed that the innated matter which works upon the light and thin part of dull matter is more agil and nimbler then that which works upon the thick and solid matter unlesse the strength of the motions be not above or at least equal to the solidity of the matter Also it is to be observed they can make solid figures of light thine matter by their close and curious joynings injectures and mixtures and porous and light figures of solid matter by their dividings and spreadings but though the innated matter can contract and dilate the thick or thin light or heavie fluid or soft yet it cannot alter the nature or degrees of the dull part of matter neither can the innated matter make it self weaker or stronger then by nature it is for the entity of onely matter cannot be changed but though the nature cannot be altered of dull part of matter yet it may be cut and carved and joyned and dispersed into several figures so the innated matter although the nature cannot be altered as to make each degree weaker or stronger yet they may move swifter or flower according as the dull part of matter is they work on or according as the curiosity of the figure requires and as I have said before there be infinite degrees of the dull part of matter as solid and fluid thinner and thicker lighter and heavier harder and softer and infinite degrees of innated matter as stronger and weaker swifter and slower and though I have said that the innated matter is the thinnest part of onely matter yet I do not mean the thin incipit matter as I may call it for distinction sake for there is no incipit in infinite and eternal matter though there be dull in moving matter but the innated matter is the infinite extract of the entity of infinite matter it is the quintessence of nature Chap. 140. The differences and alterations of figures IN the progresse of figures figures are created in figures The reason is that infinite motions which are the gods to create dissolve and dispose of figures as they please to move share as it were the infinite matter in their working and dividing and several motions which is proper to the creation of such kinde of figures assisting each other in their works of creation but not in the figures dissolution for those motions which are proper to create one kinde of figure are not proper to create another for every figure hath different motions in the creation either more or lesse which is the reason few or none are just alike but either in shape or minde will differ but when two figures are made with the same motions among the sensitive innated matter then their figures are just alike as we shall see twins and if the rational matters motion be just alike in several figures their dispositions and understandings are just alike and if they differ in their motions but a little they resemble much either the minde or the body sometimes both but the more they differ the lesse they resemble but almost all 〈◊〉 are distinguishable which shewes such variety of motions as there needs no more repetition to move after one and the same manner for there are not onely different motions in different and several figures but in one and the same figure for the same figure doth not look when it is old as when it was young nor when it is sick as when it is in health nor when it is cold as when it is hot nay
perceive or other sensitive spirits that come in through these doors strait print or draw the same figure upon the optick nerve which optick nerve is made of dull matter by the sensitive spirits from whence the rational spirits viewing from thence that picture strait run themselves by number and measure into the likeness of that picture which are those we call knowledg or understanding and as long as those figures last among the rational spirits though the objects are absent that we call memory for when these prints are rubbed off by the sensitive spirits and others placed thereon or vaded by distance of place or obscured by shutting the lids yet the figure thereof may remain amongst the rational spirits which is as I said before memory and the repetitions of figures 〈◊〉 is when one and the same figure was dissolved and created again amongst the rational it is remembrance but memory is not so strong as the present sense nor the remembrance so perfect as the memory and the reason is that what the sensitive spirits wrought on the optick nerve is like a printed or painted figure and that which the rational spirits make is like a carved statue like painting or sculpture so that in memory the sculpture remains and in remembrance is created although the printing or painting is worn out or rubbed out so that the present senses have two figures one upon the optick nerve the other amongst the rational spirits wherein memory remains but one and the reason why remembrance is not so perfect as memory is because it is but the copy of a copy from the original for remembrance is but a pattern taken from the memory and the memory but a pattern from the object Chap. 159. Of the figure of the head THe figure of the brain gives strength to the sensitive motions and to the rational knowledg in animals for the scull being made with an arched rough and the sides being hollow and the whole head round which hollow sides arched rough and round compass cause rebounds and reflections of the motions therein which multiplie increase and strengthen them as for the motions and figures of sound the notes that are made are struck from the drum of the ear as balls from a hand to the concave part and from thence rebound from side to side and fall down as a new note is raised or like many balls struck one after another so rebounds follow one another and according as they are struck so are the rebounds stronger or weaker and according as they are repeated so do they last the same for sight for * lines piercing from the optick nerve darting on the concave parts reflect and these reflections cause double lines which make the sensitive figures on the optick nerve appear plain to the rational figure but if they rebound and reflections be disorderly returned by disordered motions they make a confusion both in the sense and rational knowledg as for tast it strikes from the nerves of the tongue upon the brain besides the hollow cave of the mouth and according as the rebounds are made and the strokes are struck the taste is stronger or weaker but if the brain be stuff'd with cold then the concaves being stuft and so stopp'd where the rebounds should return cause the taste to be weak insomuch as not to be sensibly felt and for touch the pores of the skin and flesh are hollow wherein rebounds are made striking from side to side of each pores and we finde by experience that those parts which are not hollow have not so strong a sense as those that are hollow Again if the nerves from whence the strongest strokes are struck be 〈◊〉 slack the sense is weak As for scent which is brought through the nostrils of the nose like water through spouts which dilates its self through the brain circling the pia mater swelling flowing and ebbing like to the sea about the earth which when it flows it is strong but when it ebbs it is weak But by reason scent is made by streaming motions and not striking and retorting motions As the other four senses are it retaines not so long in the memory as the others do although it may last longer in the brain or head being more lasting most commonly for the present then the rest are for a stinke will remain in the brain a great while and so will strong perfumes Chap. 160. Of Sight THe general opinion is that all objects come through the optick nerve and print the figures received on the brain and that there are nor can be no figures in the brain but what the opticks bring in and have passed through the eye it is true by experience we finde that without an eye we cannot see an outward object as they are without us yet we see those objects as they are without us in our sleep when our eyes be shut thus the sense of seeing is not lost although the eyes were out and the optick nerves stopped up But some will say those objects in dreams have past through in part or in whole therefore the question will be where an animal can have an insight if it were born blinde but if it be so as the opinion is that no figure or insight can be but what comes or hath passed through the eye and optick nerve must want that sensible knowledge for according to that opinion the ear can do the understanding no service as toward that sense by reason sound can make no figure to sight neither will taste nor sent but some may say touch may discover somewhat of that sense to the understanding but I think not for in my opinion touch is as senssesse to insight as sound for we cannot comprehend more of touch then of sound for depth and breadth are no more to insight then high notes and low notes nor soft nor hard no more to insight then swift and slow sharp or flat nor pleasure nor pain no more then harmony and discord but my opinion is that figures are as inherent to the minde as thoughts And who can have an unfigurative thought for the minde cannot have thoughts but upon some matter and there is no matter but must have some figure for who can think of nothing but the minde is like infinite nature having no dimension or extention no center nor circumference no breadth no depth and as the innat matter creates figures so the minde which is the matter creates thoughts which thoughts are the figures of the minde for when we hear of a deity we say in words it is an incorporeal thing but we cannot conceive it so in thought we say we do but we cannot prove we do T is true the minde may be in a maze and so have no fixt thought of any particular thing yet that amaze hath a figurative ground although not subscribed as for example my eyes may see the sea or air yet not the compasse and so the earth or heavens so