the Body and to perswade the Irregular Parts As for Poysons they are like Forrein Warr that endeavours to destroy a Peaceable Government CHAP. XXIV Of the different Actions of the several Sensitive Parts of a Human Creature SOme Parts of a Human Creature will be Regular and some Irregular as some of the Sensitive Parts will be Regular and some Irregular that is some Parts will be Painful or Sick others well some Parts will make false Perceptions others true Perceptions some Parts be Temperate others Intemperate some Parts be Madd other Parts Sober some Parts be Wise others Foolish and the same is to be said of the Rational Motions But in a Regular Society every Part and Particle of the Body is Regularly agreeable and Sympathetical CHAP. XXV Of the Antipathy of some Human Creatures to some Forrein Objects AS I have often said There is often both Sympathy and Antipathy between the Parts of some particular Human and Forrein Objects in so much that some will occasion such a general Disturbance as will cause a general Alteration viz. cause a Man to swound or at least to be very faint or sick as for example Some will Swound at some sorts of Sounds some sorts of Scents some sorts of Tast some sorts of Touches and some sorts of Sights Again on the other side some Human Creatures will so sympathize with some sorts of Forrein Objects as some will Long for that another will Swound to have CHAP. XXVI Of the Effects of Forrein Objects on the Human Mind AS there is often Antipathy of the Parts of a Human Creature to Forrein Objects so there are often Sympathetical Effects produced from Forrein Objects with the Parts of a Human Creature As for example A timely kind and discreet Discourse from a Friend will compose or quiet his troubled Mind Likewise an untimely unkind hasty malicious false or sudden Discourse will often disorder a well-temper'd or Regular Mind the Mind imitating the smooth or harsh strains of the Object and the same Effects hath Musick on the Minds of many Human Creatures CHAP. XXVII Of CONTEMPLATION HUman Contemplation is a Conversation amongst some of the Rational Parts of the Human Mind which Parts not regarding present Objects move either in devout Notions or vain Fancies Remembrances Inventions Contrivancies Designs or the like But the question is Whether the Sensitive Parts of a Human Society do at any time Contemplate I answer That some of the Sensitive Parts are so sociable that they are for the most part agreeable to the Rational for in deep Contemplations some of the Sensitive Parts do not take notice of Forrein Objects but of the Rational Actions Also if the Contemplations be in devout Notions the Sensitive Parts express Devotion by their Actions as I have formerly mentioned Also when the Rational Parts move in Actions of Desire straight the Sensitive move in Sympathetical Appetites Wherefore if the Society be Regular the Sensitive and Rational Parts are agreeable and sociable CHAP. XXVIII Of Injecting of the Blood of one Animal into the Veins of another Animal TO put Blood of one Animal into another Animal as for example Some Ounces of Blood taken by some Art out of a Dogg's Veins and by some Art put into a Man's Veins may very easily be done by Injection and certainly may as readily convert it self to the Nature of Human Blood as Roots Herbs Fruit and the like Food and probably will more aptly be transformed into Human Flesh than Hogg's Blood mixt with many Ingredients and then put into Gutts and boyled an ordinary Food amongst Country People but Blood being a loose Humourish Part may encrease or diminish as the other Humors viz. Flegm Choler and Melancholy are apt to do But this is to be observed That by reason Blood is the most flowing Humor and of much more or greater quantity than all the rest of the Humours it is apt if Regular to cause not only more frequent but a more general Disturbance The Eleventh Part. CHAP. I. Of the different Knowledges in different Kinds and Sorts of Creatures IF there be not Infinite Kinds yet it is probable there are Infinite several Sorts at least Infinite particular Creatures in every particular Kind and Sort and the Corporeal Motions moving after a different manner is the cause there are different Knowledges in different Creatures yet none can be said to be least knowing or most knowing for there is in my opinion no such thing as least and most in Nature for several kinds and sorts of Knowledges make not Knowledg to be more or less but only they are different Knowledges proper to their kind as Animal-kind Vegetable-kind Mineral-kind Elemental-kind and are also different Knowledges in several sorts As for example Man may have a different Knowledg from Beasts Birds Fish Flies Worms or the like and yet be no wiser than those sorts of Animal-kinds The same happens between the several Knowledges of Vegetables Minerals and Elements but because one Creature doth not know what another Creature knows thence arises the Opinion of Insensibility and Irrationability that some Creatures have of others But there is to be noted That Nature is so Regular or wise in her Actions that the Species and Knowledg of every particular Kind is kept in an Even or Equal Balance For example The Death or Birth of Animals doth neither add or diminish from or to the Knowledg of the Kind or rather the Sort. Also an Animal can have no Knowledg but such as is proper to the species of his Figure but if there be a Creature of a mixt Species or Figure then their Knowledg is according to their mixt Form for the Corporeal Motions of every Creature move according to the Form Frame or Species of their Society but there is not only different Knowledges in different Kinds and Sorts of Creatures but there are different Knowledges in the different Parts of one and the same as the different Senses of Seeing Hearing Smelling Tasting and Touching have not only different Knowledges in different Sensitive Organs but in one Sense they have several Perceptive Knowledges and though the different Sensitive Organs of a Human Creature are ignorant of each other yet each Sense is as knowing as another The same no question is amongst all the Creatures in Nature CHAP. II. Of the Variety of Self-actions in particular Creatures THere are numerous Varieties of Figurative Motions in some Creatures and in others very few in comparison but the occasion of that is the manner of the Frame and Form of a Creature for some Creatures that are but small have much more variety of Figurative Motions than others that are very bigg and large Creatures so that it is not only the Quantity of Matter or Number of Parts but the several Changes of Motion by the Variety of their Active Parts that is the cause of it for Nature is not only an Infinite Body but being Self-moving causes Infinite Variety by the altered Actions of her
the Rational Corporeal Motions 82 XI Of the Knowledg between the Sensitive Organs of a human Creature 83 XII Of human perception or defects of a human Creature 84 XIII Of Natural Fools 85 The Seventh Part. I. Of the Sensitive actions of Sleeping and Waking 89 II. Of Sleeping 91 III. Of human Dreams 92 IV. Of the actions of Dreams 93 V. Whether the interior parts of a human Creature do sleep 94 VI. Whether all the Creatures in Nature have sleeping and waking-waking-actions 95 VII Of human Death 97 VIII Of the Heat of human Life and the Cold of human Death 98 IX Of the last act of human Life ibid. X. Whether a human Creature hath knowledg in death or not 99 XI Whether a Creature may be new formed after a general dissolution 100 XII Of Foreknowledg 102 The Eighth Part. I. Of the irregularity of Nature's parts 105 II. Of the human parts of a human Creature 106 III. Of human Humors 107 IV. Of Blood ibid. V. Of the Radical humors or parts 109 VI. Of expelling malignant disorders in a human Creature 110 VII Of human Digestions and Evacuations 111 VIII Of Diseases in general 112 IX Of the Fundamental Diseases 113 The Ninth Part. I. Of Sickness 115 II. Of Pain 117 III. Of Dizziness 118 IV. Of the Brain seeming to turn round in the head 119 V. Of Weakness 120 VI. Of Swooning ibid. VII Of Numb and Dead Palsies or Gangren's 122 VIII Of Madness 124 IX The Sensitive and Rational parts may be distinctly mad 125 X. The parts of the head are not only subject to madness but also the other parts of the body 126 XI The Rational and Sensitive parts of a human Creature are apt to disturb each other 127 XII Of Diseases produced by conceit 130 The Tenth Part. I. Of Fevers 131 II. Of the Plague 132 III. Of the Small-Pox and Measles 134 IV. Of the intermission of Fevers or Agues 143 V. Of Consumptions 137 VI. of Dropsies ibid. VII Of Sweating 138 VIII Of Coughs 139 IX Of Gangren's 143 X. Of Cancers and Fistula's 144 XI Of the Gout ib. XII Of the Stone 145 XII Of Apoplexies and Lethargies 146 XIII Of Epilepsies 147 XIV Of Convulsions and Cramps 148 XV. Of Cholicks ibid. XVI Of Shaking-Palsies 150 XVII Of the Muther Spleen and Scurvy 151 XVIII Of Food or Digestions ibid. XIX Of Surfeits 153 XX. Of natural Evacuations and Purgings 154 XXI Of Purging-Drugs 155 XXII Of the various humors of Drugs 156 XXIII Of Cordials 157 XXIV Of the different actions of the several Sensitive Parts of a human Creature 158 XXV Of the Antipathy of some human Creatures to some Forrein Objects 159 XXVI Of the Effects of Forrein Objects on the human Mind ib. XXVII Of Contemplation 160 XXVIII Of injecting the Blood of one Animal into the Veins of ather Animal 161 The Eleventh Part. I. Of the different Knowledges in different kinds and sorts of Creatures 163 II. Of the variety of self-actions in particular Creatures 165 III. Of the variety of Corporeal Motions of one and the same sort and kind of Motion 166 IV. Of the variety of particular Creatures ibid. V. Of dividing and rejoyning or altering exterior figurative Motions 167 VI. Of different figurative Motions in particular Creatures 168 VII Of the alterations of exterior and innate figurative Motions of several sorts of Creatures 169 VIII Of Local Motion 171 IX Of several manners or ways of Advantages or Disadvantages 172 X. Of the actions of some sorts of Creatures over others 173 XI Of Glassie-Bodies 174 XII Of Metamorphoses or Transformations of Animals and Vegetables 175 XIII Of the Life and Death of several Creatures 176 XIV Of Circles 178 XV. Human Creatures cannot so probably treat of other sorts of Creatures as of their own 179 The Twelfth Part. I. Of the equality of Elements 181 II. Of several Tempers 182 III. Of the change and rechange and of dividing of the parts of the Elements 185 IV. Of the innate figurative Motions of Earth 186 V. Of the figurative Motions of Air ibid. VI. Of the innate figurative Motions of Fire 188 VII Of the productions of Elemental Fire 189 VIII Of Flame 190 IX Of the two sorts of Fire most different ibid. X. Of Dead or Dull Fires 191 XI Of the occasional Actions of Fire 192 XII Fire hath not the property to change and rechange 193 XIII Of the innate figurative Motions of Water 194 XIV The nature or property of Water 195 XV. Of the alteration of the exterior figurative motion of Water 197 XVI Of Oyl of Vitriol ibid. XVII Of Mineral and Sulphurous Waters 198 XVIII The cause of the Ebbing and Flowing of the Sea 199 XIX Of Overflows 201 XX. Of the Figure of Ice and Snow 203 XXI Of the change and rechange of Water 205 XXII Of Water quenching Fire and Fire evaporating Water 206 XXIII Of inflamable Liquors 207 XXIV Of Thunder 208 XXV Of Vapour Smoak Wind and Clouds 209 XXVI Of Wind 211 XXVII Of Light 212 XXVIII Of Darkness 213 XXIX Of Colours 214 XXX Of the Exterior Motions of the Planets 216 XXXI Of the Sun and Planets and Seasons 217 XXXII Of Air corrupting dead Bodies 218 The Thirteenth Part. I. Of the innate figurative Motions of Metal 221 II. Of the melting of Metals 222 III. Of Burning Melting Boyling and Evaporating 223 IV. Of Stone 224 V. Of the Loadstone 225 VI. Of Bodies apt to ascend or descend 226 VII Why heavy Bodies descend more forcibly than leight Bodies ascend 227 VIII Of several sorts of Densities and Rarities Gravities and Levities 228 IX Of Vegetables 229 X. Of the production of Vegetables 230 XI Of replanting Vegetables 232 APPENDIX The First Part. I. Whether there can be a Substance that is not a Body 237 II. Of an Immaterial 239 III. Whether an Immaterial be perceivable 240 IV. Of the Difference between GOD and Nature 241 V. All the Parts of Nature worship GOD ibid. VI. Whether GOD's Decrees are limited 242 VII Of GOD's Decrees concerning the particular Parts of Nature 243 VIII Of the Ten Commandments 244 IX Of several Religions 245 X. Of Rules and Prescriptions 246 XI Sins and Punishments are material 247 XII Of human Conscience 248 The Second Part. I. Whether it is possible there could be Worlds consisting only of the Rational parts and others only of the Sensitive parts 251 II. Of Irregular and Regular Worlds 254 III. Whether there be Egress and Regress between the Parts of several Worlds 255 IV. Whether the Parts of one and the same Society could after their dissolution meet and unite 256 V. Whether if a Creature being dissolved if it could unite again would be the same 257 VI. Of the Resurrection of Human-kind 259 VII Of the dissolution of a World 260 VIII Of a new Heaven and a new Earth 261 IX Whether there shall be a Material Heaven and Hell ibid. X. Concerning the Joys or Torments of the Blessed and Cursed after they are in Heaven or Hell 263
The Third Part. The Preamble 265 I. Of the Happy and Miserable Worlds 266 II. Whether there be such kinds and sorts of Creatures in the Happy and Blessed World as in this World 267 III. Of the Births and Deaths of the Heavenly World ibid. IV. Whether those Creatures could be named Blessed that are subject to dye 269 V. Of the Productions of the Creatures of the Regular World 270 VI. Whether the Creatures in the Blessed World do feed and evacuate 271 VII Of the Animals and of the food of the Humans of the Happy World 272 VIII Whether it is not irregular for one Creature to feed on another 273 IX Of the continuance of life in the Regular World 275 X. Of the Excellency and Happiness of the Creatures of the Regular World 276 XI Of Human Creatures in the Regular World 278 XII Of the happiness of human Creatures in the Material World ibid. The Fourth Part. I. Of the Irregular World 281 II. Of the Productions and Dissolutions of the Creatures of the irregular World 282 III. Of Animals and of Humans in the irregular World 283 IV. Of Objects and Perceptions 284 V. The Description of the Globe of the irregular World ibid. VI. Of the Elemental Air and Light of the irregular World 286 VII Of Storms and Tempests in the irregular World 287 VIII Of the several Seasons or rather of the several Tempers in the irregular World ibid. IX The Conclusion of the irregular and unhappy or cursed World 288 The Fifth Part. Fifteen Sections concerning Restoring-Beds or Wombs p. 291 to 308 The Conclusion 309 GROUNDS OF Natural Philosophy The First Part. CHAP. I. Of MATTER MATTER is that we name Body which Matter cannot be less or more than Body Yet some Learned Persons are of opinion That there are Substances that are not Material Bodies But how they can prove any sort of Substance to be no Body I cannot tell neither can any of Nature's Parts express it because a Corporeal Part cannot have an Incorporeal Perception But as for Matter there may be degrees as more pure or less pure but there cannot be any Substances in Nature that are between Body and no Body Also Matter cannot be figureless neither can Matter be without Parts Likewise there cannot be Matter without Place nor Place without Matter so that Matter Figure or Place is but one thing for it is as impossible for One Body to have Two Places as for One Place to have Two Bodies neither can there be Place without Body CHAP. II. Of MOTION THough Matter might be without Motion yet Motion cannot be without Matter for it is impossible in my opinion that there should be an Immaterial Motion in Nature and if Motion is corporeal then Matter Figure Place and Motion is but one thing viz. a corporeal figurative Motion As for a First Motion I cannot conceive how it can be or what that First Motion should be for an Immaterial cannot have a Material Motion or so strong a Motion as to set all the Material Parts in Nature or this World a-moving but in my opinion every particular part moves by its own Motion If so then all the Actions in Nature are self-corporeal figurative Motions But this is to be noted That as there is but one Matter so there is but one Motion and as there are several Parts of Matter so there are several Changes of Motion for as Matter of what degree soever it is or can be is but Matter so Motion although it make Infinite Changes can be but Motion CHAP. III. Of the degrees of MATTER THough Matter can be neither more nor less than Matter yet there may be degrees of Matter as more pure or less pure and yet the purest Parts are as much material in relation to the nature of Matter as the grossest Neither can there be more than two sorts of Matter namely that sort which is Self-moving and that which is not Self-moving Also there can be but two sorts of the Self-moving Parts as that sort that moves intirely without Burdens and that sort that moves with the Burdens of those Parts that are not Self-moving So that there can be but these three sorts Those parts that are not moving those that move free and those that move with those parts that are not moving of themselves Which degrees are in my opinion the Rational Parts the Sensitive Parts and the Inanimate Parts which three sorts of Parts are so join'd that they are but as one Body for it is impossible that those three sorts of Parts should subsist single by reason Nature is but one united material Body CHAP. IV. Of VACVVM IN my opinion there cannot possibly be any Vacuum for though Nature as being material is divisible and compoundable and having Self-motion is in perpetual action yet Nature cannot divide or compose from her self although she may move divide and compose in her self But were it possible Nature's Parts could wander and stray in and out of Vacuum there would be a Confusion for where Unity is not Order cannot be Wherefore by the Order and Method of Nature's corporeal Actions we may perceive there is no Vacuum For what needs a Vacuum when as Body and Place is but one thing and as the Body alters so doth the Place CHAP. V. The difference of the Two Self-moving Parts of Matter THE Self-moving Parts of Nature seem to be of two sorts or degrees one being purer and so more agil and free than the other which in my opinion are the Rational Parts of Nature The other sort is not so pure and are the Architectonical Parts which are the Labouring Parts bearing the grosser Materials about them which are the Inanimate Parts and this sort in my opinion are the Sensitive Parts of Nature which form build or compose themselves with the Inanimate Parts into all kinds and sorts of Creatures as Animals Vegetables Minerals Elements or what Creatures soever there are in Nature Whereas the Rational are so pure that they cannot be so strong Labourers as to move with Burdens of Inanimate Parts but move freely without Burdens for though the Rational and Sensitive with the Inanimate move together as one Body yet the Rational and Sensitive do not move as one 〈◊〉 Part as the sensitive doth with the Inanimate But pray mistake me not when I say the Inanimate Parts are grosser as if I meant they were like some densed Creature for those are but Effects and not Causes but I mean gross dull heavy Parts as that they are not Self-moving nor do I mean by Purity Rarity but Agility for Rare or Dense Parts are Effects and not Causes And therefore if any should ask Whether the Rational and Sensitive Parts were Rare or Dense I answer They may be Rare or Dense according as they contract or dilate their Parts for there is no such thing as a Single Part in Nature for Matter or Body cannot be so divided but that it will remain Matter which is divisible CHAP.
be an upright and just Judg of her self and so not of any of her Parts because every particular part is a part of her self Besides as she is Self-moving she is Self-changeing and so she is alterable Wherefore nothing can be a perfect and a just Judg but something that is Individable and Unalterable which is the Infinite GOD who is Unmoving Immutable and so Unalterable who is the Judg of the Infinite Corporeal Actions of his Servant Nature And this is the reason that all Nature's Parts appeal to God as being the only Judg. CHAP. XIV Nature Poyses or Balances her Actions ALthough Nature be Infinite yet all her Actions seem to be poysed or balanced by Opposition as for example As Nature hath dividing so composing actions Also as Nature hath regular so irregular actions as Nature hath dilating so contracting actions In short we may perceive amongst the Creatures or Parts of this World slow swift thick thin heavy leight rare dense little big low high broad narrow light dark hot cold productions dissolutions peace warr mirth sadness and that we name Life and Death and infinite the like as also infinite varieties in every several kind and sort of actions but the infinite varieties are made by the Self-moving parts of Nature which are the Corporeal Figurative Motions of Nature CHAP. XV. Whether there be Degrees of Corporeal Strength AS I have declared there are in my Opinion Two sorts of Self-moving Parts the one Sensitive the other Rational The Rational parts of my Mind moving in the manner of Conception or Inspection did occasion some Disputes or Arguments amongst those parts of my Mind The Arguments were these Whether there were degrees of Strength as there was of Purity between their own sort as the Rational and the Sensitive The Major part of the Argument was That Self-motion could be but Self-motion for not any part of Nature could move beyond its power of Self-motion But the Minor part argued That the Self-motion of the Rational might be stronger than the Self-motion of the Sensitive But the Major part was of the opinion That there could be no degrees of the Power of Nature or the Nature of Nature for Matter which was Nature could be but Self-moving or not Self-moving or partly Self-moving or not Self-moving But the Minor argued That it was not against the nature of Matter to have degrees of Corporeal Strength as well as degrees of Purity for though there could not be degrees of Purity amongst the Parts of the same sort as amongst the Parts of the Rational or amongst the Parts of the Sensitive yet if there were degrees of the Rational and Sensitive Parts there might be degrees of Strength The Major part said That if there were degrees of Strength it would make a Confusion by reason there would be no Agreement for the Strongest would be Tyrants to the Weakest in so much as they would never suffer those Parts to act methodically or regularly But the Minor part said that they had observed That there was degrees of Strength amongst the Sensitive Parts The Major part argued That they had not degrees of Strength by Nature but that the greater Number of Parts were stronger than a less Number of Parts Also there were some sorts of Actions that had advantage of other sorts Also some sorts of Compositions are stronger than other not through the degrees of innate Strength nor through the number of Parts but through the manner and form of their Compositions or Productions Thus my Thoughts argued but after many Debates and Disputes at last my Rational Parts agreed That If there were degrees of Strength it could not be between the Parts of the same degree or sort but between the Rational and Sensitive and if so the Sensitive was Stronger being less pure and the Rational was more Agil being more pure CHAP. XVI Of Effects and Cause TO treat of Infinite Effects produced from an an Infinite Cause is an endless Work and impossible to be performed or effected only this may be said That the Effects though Infinite are so united to the material Cause as that not any single effect can be nor no Effect can be annihilated by reason all Effects are in the power of the Cause But this is to be noted That some Effects producing other Effects are in some sort or manner a Cause CHAP. XVII Of INFLVENCE AN Influence is this When as the Corporeal Figurative Motions in different kinds and sorts of Creatures or in one and the same sorts or kinds move sympathetically And though there be antipathetical Motions as well as sympathetical yet all the Infinite parts of Matter are agreeable in their nature as being all Material and Self-moving and by reason there is no Vacuum there must of necessity be an Influence amongst all the Parts of Nature CHAP. XVIII Of FORTVNE and CHANCE FOrtune is only various Corporeal Motions of several Creatures design'd to one Creature or more Creatures either to that Creature or those Creatures Advantage or Disadvantage If Advantage Man names it Good Fortune if Disadvantage Man names it Ill Fortune As for Chance it is the visible Effects of some hidden Cause and Fortune a sufficient Cause to produce such Effects for the conjunction of sufficient Causes doth produce such or such Effects which Effects could not be produced if any of those Causes were wanting So that Chances are but the Effects of Fortune CHAP. XIX Of TIME and ETERNITY TIME is not a Thing by it self nor is Time Immaterial for Time is only the variations of Corporeal Motions but Eternity depends not on Motion but of a Being without Beginning or Ending The Second Part. CHAP. I. Of CREATVRES ALL Creatures are Composed-Figures by the consent of Associating Parts by which Association they joyn into such or such a figured Creature And though every Corporeal Motion or Self-moving Part hath its own motion yet by their Association they all agree in proper actions as actions proper to their Compositions and if every particular Part hath not a perception of all the Parts of their Association yet every Part knows its own Work CHAP. II. Of Knowledg and Perception of different kinds and sorts of Creatures THere is not any Creature in Nature that is not composed of Self-moving Parts viz. both of Rational and Sensitive as also of the Inanimate Parts which are Self-knowing so that all Creatures being composed of these sorts of Parts must have a Sensitive and Rational Knowledg and Perception as Animals Vegetables Minerals Elements or what else there is in Nature But several kinds and several sorts in these kinds of Creatures being composed after different manners and ways must needs have different Lives Knowledges and Perceptions and not only every several kind and sort have such differences but every particular Creature through the variations of their Self-moving Parts have varieties of Lives Knowledges Perceptions Conceptions and the like and not only so but every particular part of one and
fellow-Creatures which general remembrance Man calls Fame for which Fame the Rational Parts are industrious to design the manner and way and the Sensitive Parts are industrious to put those Designs in execution as their Inventions into Arts or Sciences or to cause their Heroick or Prudent Generous or Pious Actions their Learning or witty Fancies or subtile Conceptions or their industrious Observations or their ingenious Inventions to be set in Print or their Exterior Effigies to be cast cut or engraven in Brass or Stone or to be painted or they endeavour to build Houses or cut Rivers to bear their Names and millions of other Marks for remembrance they are industrious to leave to the perception of after-Ages And many men are so desirous of this after-life that they would willingly quit their present life by reason of its shortness to gain this after-life because of the probability of a long continuance and not only to live so in many several Ages but in many several Nations And amongst the number of those that prefer a long after-life before a short present life I am one But some men dispute against these Desires saying That it doth a man no good to be remembred when he is dead I answer It is very pleasing whilst as man lives to have in his Mind or in his Sense the Effigies of the Person and of the good Actions of his Friend although he cannot have his present company Also it is very pleasant to any body to believe that the Effigies either of his own Person or Actions or both are in the Mind of his Friend when he is absent from him and in this case Absence and Death are much alike But in short God lives no other ways amongst his Creatures but in their Rational Thoughts and Sensitive Worship CHAP. VI. Of ACQVAINTANCE AS there are Perceptive Acquaintances amongst the Parts of a Human Creature so there is a Perceptive Acquaintance between or amongst the Human sorts of Creatures But mistake me not for I do not say Men only are acquainted with each other for there is not only an Acquaintance amongst every particular sort as between one and the same sort of Creatures but there are some Acquaintances between some sorts of different kinds as for example Between some sorts of Beasts and Men as also some sorts of Birds and Men which understand each other I will not say so well as Man and Man but so well as to understand each other's Passions but certainly every particular sort of Creatures of one and the same kind understand each other as well as Men understand one another and yet for all that they may be unacquainted for Acquaintance proceeds from Association so that some Men and some Beasts by Association may be acquainted with each other when as some Men not associating are meer strangers The truth is Acquaintance belongs rather to Particularities than Generalities CHAP. VII Of the Effects of Forrein Objects of the Sensitive Body and of the Rational Mind of a Human Creature ACCording as the Rational Parts are affected or disaffected with Forrein Objects the Sensitive is apt to express the like affections or disaffections for most Forrein Objects occasion either pleasure and delight or displeasure and dislike but the effects of Forrein Objects are very many and many times very different as some Objects of Devotion occasion a Fear or Superstition and Repentance in the Mind and the Mind occasions the Sensitive Parts to several actions as Praying Acknowledging Faults Begging pardon making Vows imploring Mercy and the like in words also the Body bows the Knees bend the Eyes weep the hands hold up and many the like devout actions Other sorts of Objects occasion pity and compassion in the Mind which occasions the Sensitive Parts to attend the sick relieve the poor help the distressed and many more actions of Compassion Other sorts of Forrein Objects occasion the Rational Mind to be dull and melancholy and then the Sensitive Parts are dull making no variety of Appetites or regard Forrein Objects Other sorts of Objects occasion the Mind to be vain and ambitious and often to be proud and those occasion the Sensitive Actions to be adventurous and bold the Countenance of the face scornful the Garb of the Body stately the Words vaunting boasting or bragging Other Objects occasion the Mind to be furious and then the Sensitive Actions are Cursing Words Frowning Countenances the Leggs stamping the Hands and Arms fighting and the whole Body in a furious posture Other sorts of Objects occasion the Mind to a passionate Love and then the Sensitive Actions are Flattering Professing Protesting in words the Countenance smiling the Eyes glancing also the Body bows the Leggs scrape the Mouth kisses also the Hands mend their Garments and do many of the like amorous actions Other Objects occasion the Mind to Valour and then the Sensitive Actions are Daring Encouraging or Animating Other Objects occasion the Mind to Mirth or Cheerfulness and they occasion the Sensitive Actions of the Voice to Sing or Laugh the Words to be jesting the Hands to be toying the Leggs to be dancing Other sorts of Objects occasion the Mind to be Prudent and then the Sensitive Actions are Sparing or Frugal Other sorts of Objects occasion the Mind to be Envious or Malicious and then the Sensitive Actions are Mischievous There are great numbers of Occasional Actions but these are sufficient to prove That Sense and Reason understand each other's Actions or Designs CHAP. VIII Of the Advantage and Disadvantage of the Encounters of several Creatures THere is a strong Sympathy between the Rational and Sensitive Parts in one and the same Society or Creature not only for their Consistency Subsistency Use Ease Pleasure and Delight but for their Safety Guard and Defence as for example When one Creature assaults another then all the Powers Faculties Properties Ingenuities Agilities Proportions and Shape of the Parts of the Assaulted unite against the Assaulter in the defence of every particular Part of their whole Society in which Encounter the Rational advises and the Sensitive labours But this is to be noted concerning advantage and disadvantage in such Encounters That some sorts of Creatures have their advantage in the Exterior Shape others meerly in the Number of Parts others in the agility of their Parts and some by the ingenuity of their parts but for the most part the greater Number have advantage over the less if the greater number of Parts be as regular and as ingenious as the less number but if the less number be more regular and more ingenious than the greater then 't is a hundred to one but the less number of Parts have the advantage CHAP. IX That All Human Creatures have the like Kinds and Sorts of Properties ALL Human Creatures have the like Kinds and Sorts of Properties Faculties Respirations and Perceptions unless some Irregularities in the Production occasion some Imperfections or some Misfortunes in some time of his Age yet no
mistake me not for I do not say That all Deformities or Defects but only some particular sorts of Deformity or Defects are Foolish The Seventh Part. CHAP. I. Of the Sensitive Actions of Sleeping and Waking THE Sensitive and Rational Corporeal Figurative Motions are the cause of infinite varieties for though Repetitions make no varieties yet every altered action is a variety Also different Actions make different Effects opposite Actions opposite Effects not only of the actions of the several Self-moving Parts or Corporeal Motions but of the same Parts As for example The same Parts or Corporeal Motions may move from that Man names Life to that which Man names Death or from Health to Sickness from Ease to Pain from Memory to Forgetfulness from Forgetfulness to Remembrance from Love to Hate from Grief to Joy from Irregularity to Regularity or from Regularity to Irregularity and the like and from one Perception to another for though all actions are perceptive yet there are several kinds several sorts and several particular perceptions But amongst the several Corporeal Motions of Animal or Human kind there are the opposite Motions of what we name Waking and Sleeping the difference is That Waking-actions are most commonly actions of Imitation especially of the Sensitive Parts and are more the Exterior than the Interior actions of a Human Creature But the actions of Sleep are the alterations of the Exterior Corporeal Motions moving more interiorly as it were inwardly and voluntarily As for example The Optick Corporeal Motions in Waking-actions work or move according to the outward Object but in Sleeping-actions they move by rote or without Examples also as I said they move as it were inwardly like as a Man should turn himself inward or outward of a door without removing from the door or out of the place he stood in CHAP. II. Of SLEEPING ALthough the Rational and Sensitive Corporeal Motions can never be tired or weary of moving or acting by reason it is their nature to be a perpetual Corporeal Motion yet they may be weary or tired with particular actions Also it is easier and more delightful to move by Rote than to take Copies or Patterns which is the reason that Sleep is easie and gentle if the Corporeal Motions be regular but if they be irregular Sleep is perturbed But this is to be noted That the Corporeal Motions delight in varieties so well that many times many and various Objects will cause the Sensitive and Rational Corporeal Motions in a Man to retard their actions of Sleep and oft-times want of variety of Forrein or outward Objects will occasion the action of Sleep or else Musing and Contemplating actions Also it is to be noted That if some Parts of the Body or Mind be distempered with Irregularities it occasions such disturbances to the Whole as hinders that repose but if the Regular Parts endeavour not to be disturbed with the Irregular and the Irregulars do disturb the Regular then it occasions that which Man names Half-sleeps or Slumbers or Drowsiness And if the Regular Corporeal Motions get the better as many times they do then we say Sleep hath been the occasion of the Cure and it oft proves so And it is a common saying That a good Sleep will settle the Spirits or ease the Pains that is when the Regular Corporeal Motions have had the better of the Irregular CHAP. III. Of Human DREAMS THere are several kinds sorts and particulars of Corporeal Irregularities as well as of Regularities and amongst the infinite kinds sorts and particulars there is that of Human Dreams for the Exterior Corporeal Motions in Waking-actions do copy or pattern outward Objects whereas in actions of Sleep they act by rote which for the most part is erronious making mixt Figures of several Objects as partly like a Beast and partly like a Bird or Fish nay sometimes partly like an Animal and partly like a Vegetable and millions of the like Extravagancies yet many times Dreams will be as exact as if a Man was awake and the Objects before him but those actions by rote are more often false than true but if the Self-moving Parts move after their own inventions and not after the manner of Copying or if they move not after the manner of Human Perception then a Man is as ignorant of his Dreams or any Human Perception as if he was in a Swound and then he says he did not dream and that such Sleeps are like Death CHAP. IV. Of the Actions of DREAMS VVHen the Figures of those Friends and Acquaintants that have been dead a long time are made in our Sleep we never or seldom question the truth of their being alive though we often question them how they came to be alive And the reason that we make no doubt of their being alive is That those Corporeal Motions of Sleep make the same pattern of that Object in Sleep as when that Object was present and patterned awake so as the Picture in Sleep seems to be the Original awake and until such times that the Corporeal Motions alter their Sleeping-Actions to Waking-Actions the truth is not known Though Sleeping and Dreaming is somewhat after the manner of Forgetfulness and Remembrance yet perfect Dreams are as perceptive as Waking-patterns of present Objects which proves That both the Sensitive and Rational Motions have Sleeping Actions but both the Sensitive and Rational Corporeal Actions in Sleep moving partly by rote and partly voluntarily or by invention make Walking-Woods or Woodden Men or make Warrs and Battels where some Figures of Men are kill'd or wounded others have victory They also make Thieves Murderers falling Houses great Fires Floods Tempests high Mountains great Precipices and sometimes pleasant Dreams of Lovers Marriage Dancing Banquetting and the like And the Passions in Dreams are as real as in waking actions CHAP. V. Whether the Interior Parts of a Human Creature do sleep THE Parts of my Mind were in dispute Whether the Interior Parts of a Human Creature had sleeping and waking actions The Major Part was of opinion That Sleep was not proper to those Human Parts because the Interior Motions were not like the Exterior The Opinion of the Minor Part was That change of Action is like Ease after Labour and therefore it was probable the Interior Parts had sleeping and waking actions The Opinion of the Major Parts was That if those Parts as also the Food received into the Body had sleeping actions the Body could not be nourished for the Meat would not be digested into the like Parts of the Body by reason sleeping actions were not such sorts of actions The Opinion of the Minor Parts was That the sleeping actions were nourishing actions and therefore were most proper for the Interior Parts and for proof the whole Human Body becomes faint and weak when they are hindred either by some Interior Irregularity or through some Exterior Occasion from their sleeping actions The Opinion of the Major Part was That sleeping actions are
actions of rote and not such altering actions as digesting actions and nourishing actions which are uniting actions Besides that the reason why the Interior actions are not sleeping actions was That when the Exterior Parts move in the actions of Sleep the Interior Parts move when the Exterior are awake as may be observed by the Human Pulse and Human Respiration and by many other Observations which may be brought CHAP. VI. Whether all the Creatures in Nature have Sleeping and Waking Actions SOme may ask this Question Whether all Creatures have sleeping Actions I answer That though sleeping actions are proper to Human Creatures as also to most Animal Creatures yet such actions may not any ways be proper to other kinds and sorts of Creatures and if as in all probability it is that the Exterior Parts of a Human Creature have no such sleeping actions it is probable that other kinds and sorts of Creatures move not at any time in such sorts of actions But some may say That if Nature is poysed all Creatures must have sleeping actions as well as waking actions I answer That though Nature's actions are poysed yet that doth not hinder the variety of Nature's actions so as to tye Nature to particular actions As for example The Exterior Parts of Animals have both sleeping and waking actions yet that doth not prove that therefore all the Parts or Creatures in Nature must have sleeping and waking actions The same may be said of all the actions of an Animal Creature or of a Human Creature nay of all the Creatures of the World for several kinds and sorts of Creatures have several kinds and sorts of Properties Wherefore if there be other kinds and sorts of Worlds besides this 't is probable that those Worlds and all the Parts or several kinds and sorts of Creatures there have different properties and actions from those of this World so that though Nature's actions are poysed and balanced yet they are poysed and balanced after different manners and ways CHAP. VII Of Human Death DEATH is not only a general Alteration of the Sensitive and Rational Motions but a general Dissolution of their Society And as there are degrees of Time in Productions so in Dissolutions And as there are degrees to Perfection as from Infancy to Manhood so there are degrees from Manhood to Old Age. But as I said Death is a general Dissolution which makes a Human Creature to be no more yet some Parts do not dissolve so soon as others as for example Human Bones but though the Form or Frame of Bones is not dissolved yet the Properties of those Bones are altered The same when a Human Creature is kept by Art from dissolving so as the Form or Frame or Shape may continue but all the Properties are quite altered though the Exterior Shape of such Bodies doth appear somewhat like a Man yet that Shape is not a Man CHAP. VIII Of the Heat of Human Life and the Cold of Human Death THere are not only several sorts of Properties belonging to several sorts of Creatures but several sorts of Properties belonging to one and the same sort of Creature and amongst the several sorts of Human Properties Human Heat is one which Man names Natural Heat but when there is a general alteration of the Human Properties there is that alteration of the Property as well of his Natural as Human Heat but Natural Heat is not the cause of Human Life though Human Life is the cause of that Natural Heat so that when Human Life is altered or dissolved Human Heat is altered or dissolved And as Death is opposite Actions to that Man names Life so Cold is opposite Actions to that Man names Heat CHAP. IX Of the Last Act of Human Life THE reason some Human Creatures dye in more pain than others is That the Motions of some Human Creatures are in strife because some would continue their accustomed Actions others would alter their accustomed Actions which Strife causes Irregularities and those Irregularities cause Differences or Difficulties which causes Pain but certainly the last Act of Human Life is easie not only that the Expulsive Actions of Human Respirations are more easie than the Attracting Actions but that in the last act of Human Life all the Motions do generally agree in one Action CHAP. X. Whether a Human Creature hath Knowledg in Death or not SOme may ask the Question Whether a dead Man hath any Knowledg or Perception I answer That a dead Man hath not a Human Knowledg or Perception yet all and every Part hath Knowledg and Perception But by reason there is a general alteration of the actions of the Parts of a Human Creature there cannot possibly be a Human Knowledg or Perception But some may say That a Man in a Swound hath a general alteration of Human actions and yet those Parts of a Human Creature do often repeat those former actions and then a Man is as he was before he was in that Swound I answer That the reason why a Man in a Swound hath not the same Knowledg as when he is not in a Swound is That the Human Motions are not generally altered but only are generally irregular which makes such a disturbance that no Part can move so regularly as to make proper Perceptions as in some sorts of Distempers a Man may be like a Natural Fool in others he may be Mad and is subject to many several Distempers which cause several Effects but a Human Swound is somewhat like Sleeping without Dreaming that is the Exterior Senses do not move to Human Exterior Perception CHAP. XI Whether a Creature may be new Formed after a general Dissolution SOme may ask the Question Whether a Human Creature or any other Creature after their Natural Properties are quite altered can be repeated and rechanged to those Properties that formerly were I answer Yes in case none of the Fundamental Figurative Parts be dissolved But some may ask That if those dissolved Parts were so inclosed in other Bodies that none of them could easily disperse or wander whether they might not joyn into the same Form and Figure again and have the same Properties I answer I cannot tell well how to judg but I am of the opinion they cannot for it is the property of all such Productions to be performed by degrees and that there should be a dividing and uniting of Parts as an intercourse of Home and Forrein Parts and so there is requir'd all the same Parts and every Part of the same Society or that had any adjoining actions with that particular Creature as all those Parts or Corporeal Motions that had been from the first time of Production to the last of the Dissolving and that could not be done without a Confusion in Nature But some may say That although the same Creature could not be produced after the same manner nor return to the degree of his Infancy and pass the degrees from his Infancy to some degree of Age yet
Minerals nor Minerals like the Perceptions of Elements For though all these several kinds and sorts be perceptive yet not after one and the same way or manner of Perception but as there is infinite variety of Corporeal Motions so there are infinite varieties of Perceptions for Infinite Self-moving Matter hath infinite varieties of Actions But to return to the Discourse of the Productions and Dissolutions of Creatures The reason that some Creatures last longer than others is That some Forms or Frames of their Composition are of a more lasting Figure But this is to be observed That the Figures that are most solid are more lasting than those that are more slack and loose but mistake me not I say For the most part they are more lasting Also this is to be noted That some Compositions require more labour some more curiosity and some are more full of variety than others CHAP. XIV Of CIRCLES A Circle is a Round Figure without End which Figure can more easily and aptly alter the Exterior Form than any other Figure For example A Circular Line may be drawn many several ways into different and several sorts of Figures without breaking the Circle also it may be contracted or extended into a less or wider compass and drawn or formed into many several sorts of Figures or Works as into a Square or Triangle or Oval or Cylinder or like several sorts of Flowers and never dissolve the Circular Line But this is to be noted that there may be several sorts of Circular Lines as some Broad some Narrow some Round some Flat some Ragged or Twisted some Smooth some Pointed some Edged and numbers of the like and yet the compass be exactly round But some may say that When a Circle is drawn into several Works it is not a Circle As for example When a Circle is squared it is not a Circle but a Square I answer It is a Circle squar'd but not a Circle broken or divided for the Interior Nature is not dissolved although the Exterior Figure is altered it is a Natural Circle although it should be put into a Mathematical Square But to conclude this Chapter I say That all such sorts of Figures that are like Circular Lines of one piece may change and rechange their Exterior Figures or Shapes without any alterations of their Interior Properties CHAP. XV. Human Creatures cannot so probably treat of other sorts of Creatures as of their own TO treat of the Productions of Vegetables Minerals and Elements is not so easie a Task as to treat of Animals and amongst Animals the most easie Task is to treat of Human Productions by reason one Human Creature may more probably guess at the Nature of all Human Creatures being of the same Nature than he can of other kinds of other kinds of Creatures that are of another Nature But mistake me not I mean not of another Nature being not of the same kind of Creature but concerning Vegetables Minerals and Elements The Elements may more easily be treated of than the other Two kinds for though there be numerous sorts of them at least numerous several Particulars yet not so many several Sorts as of Vegetables and though Minerals are not as to my knowledg so numerous as Vegetables yet they are of more or at least of as many Sorts as Elements are But by reason I am unlearned I shall only give my Opinion of the Productions of some sorts in which I fear I shall rather discover my Ignorance than the Truth of their Productions But I hope my Readers will not find fault with my Endeavour though they may find fault with my little Experience and want of Learning The Twelfth Part. CHAP. I. Of the Equality of ELEMENTS AS for the Four Elements Fire Air Water and Earth they subsist as all other Creatures which subsist by each other but in my opinion there should be an Equality of the Four Elements to balance the World for if one sort should superabound it would occasion such an Irregularity that would cause a Dissolution of this World as when some particular Humour in Man's Body superabounds or there is a scarcity of some Humours it causes such Irregularities that do many times occasion his Destruction The same may be said of the Four Elements of the World as for example If there were not a sufficient quantity of Elemental Air the Elemental Fire would go out and if not a sufficient quantity of Elemental Fire the Air would corrupt also if there were not a sufficient quantity of Elemental Water the Elemental Fire would burn the Earth and if there were not a sufficient quantity of Earth there would not be a solid and firm Foundation for the Creatures of the Earth for if there were not Density as well as Rarity and Levity as well as Gravity Nature would run into Extreams CHAP. II. Of several TEMPERS HEAT doth not make Drought for there is a Temper of Hot and Moist Nor Cold doth not make Drought for there is a Temper of Cold and Moist Neither doth Heat make Moisture for there is a Temper of Hot and Dry. Nor doth Cold make Moisture for there is a Temper of Cold and Dry. But such or such sorts of Corporeal Figurative Motions make Hot Cold Moist Dry Hot and Dry Hot and Moist Cold and Dry Cold and Moist and as those Figurative Motions alter their Actions those Tempers are altered the like happens in all Creatures But this is to be observed That there is some opposite or contrary Tempers which have a likeness of Motion as for example A Moist Heat and a Moist Cold have a likeness or resemblance of Moistness and the same is in dry Heats and Cold but surely most sorts of Moistures are some sorts of dilative Motions and most Droughts are some sorts of Contractive Motions but there are several sorts of Dilatations Contractions Retentions Expulsions and the like for there are Cold Contractions Hot Contractions Cold Dilatations Hot Dilatations Hot Retentions Cold Retentions and so of Digestions Expulsions and the like But as I said Moist Heats and Moist Colds seem of a Dilative Nature as Dry of a Contractive Nature But all Cold and Heat or Dry and Moist may be made by one and the same Corporeal Motions for though the Actions may vary the Parts may be the same yea the like Actions may be in different Parts But no Part is bound to any particular Action having a free Liberty of Self-motion But concerning Hot and Cold and the like Actions I observe That Extream Heat and Extream Cold is of a like Power or Degree neither can I perceive the Hot Motions to be quicker than Cold for Water in little quantity shall as suddenly freeze as any leight Fewel or Straw burn and Animals will as soon freeze to death as be burned to death and Cold is as powerful at the Poles as Heat in the Torrid Zone And 't is to be observed That Freezing is as quick and sudden as Thawing but
Arguments of such Worlds as are for the reception of the Blessed and Cursed Humans after their Resurrections but such as these Worlds we are of only freely Regular or Irregular Also though I treat but only of one Regular World and one Irregular World yet my opinion is there may be a great many Irregular Worlds and a great many Regular Worlds of several kinds and sorts but these I shall treat of are such as are somewhat like this World we are of CHAP. I. Of the Happy and Miserable Worlds THE First Argument was Whether there might not be such Worlds in Nature as were in no kind or sort like this World we are of They all agreed That it was probable there was The Second Argument was Whether it was probable that the Happy and Miserable Worlds were in any kind like this we are of They all agreed It was probable that this World was somewhat like both one and the other and so both those were somewhat like this for as the Happy World was no ways Irregular and the Miserable World no ways Regular so this World we are of was partly Irregular and partly Regular and so it was a Purgatory World CHAP. II. Whether there be such kinds and sorts of Creatures in the Happy and Blessed World as in this World THE Third Argument was Whether it was probable the Happy and Miserable Worlds had Animal Vegetable Mineral and Elemental Kinds They agreed It was probable there were such Kinds but yet those Kinds and particular sorts of those Kinds might be different from those of this World The Fourth Argument was Whether there was Human sorts of Creatures in those Worlds They all agreed There was CHAP. III. Of the Births and Deaths of the Heavenly World THE Fifth Argument was Whether there could be Births and Deaths in the Happy World Some Parts of my Mind were of opinion That if there was so Regular a World as that there were no Irregularities in it there could not be Deaths for Death was a Dissolution and if there was no Death there could be no Birth or Production for if any particular sort of Creatures should Encrease and never dissolve they would become Infinite which every particular kind or sort of Creatures may be for time and be Eternal as also be Infinite for Number because as some dissolve others are produced And so if particular sorts or kinds of Creatures be Eternal the particular Production and Dissolution is Infinite but if any Sort or Kind should encrease without decrease not any particular World could contain them As for example If all the Human Creatures that have been produced from our Father Adam which hath not been above Six thousand years should be alive this World could not contain them much less if this World and the Human sorts of Creatures had been of a longer date And besides if there should be a greater Encrease by the Number of Human Creatures in truth the numerous Encrease would have caused Mankind in the space of Six thousand years to be almost Infinite But the Minor Parts of my Mind was of opinion That then the Happy World could not be so perfectly Regular if there was Death The Major Part 's opinion was That some sorts of Deaths were as regular as the most Regular Births for though Diseases were caused by Irregular Actions yet Death was not for as it is not Irregular to be old so it is not Irregular to dye But this Argument broke off for that time CHAP. IV. Whether those Creatures could be named Blessed that are subject to dye THE Sixth Argument was VVhether those Creatures could be called Blessed or Happy that are subject to dye The Major Parts of my Mind was of opinion That if Death was as free from Irregularities as Birth then it was as happy to Dye as to be Born The Minor Parts were of opinion That though Dissolution might be as Regular as Composition yet it was an Unhappiness for every particular Society to be dissolved The Major Part 's Opinion was That though the particular Societies were dissolved yet by reason the general Society of the Kind did continue it was not so much Unhappiness considering particular Parts or Creatures did make the General Society and not the General the Particular Societies so that the Parts of the Particulars remained in the General as in the Kind of Sort. The Minor Parts were of opinion That the Particulars of the same Kind or Sort as Mankind did contribute but little to the General for other sorts of Creatures did contribute more than they only Mankind was the Occasion or Contributor of the First Foundation but no more but the other Parts or Creatures of the World did contribute more to their Kind than the Creatures of the same Kind did and as other Kinds and Sorts did contribute to Mankind so Mankind to other Kinds or Sorts for all Kinds and Sorts did contribute to the Subsistance and Assistance of each other The Major Part 's Opinion was That if all the Parts of a World did assist each other then Death could be no Unhappiness especially in the Regular World by reason all Creatures in that World of what Kind or Sort soever was Perfect and Regular so that though the particular Human Creatures did dissolve from being Humans yet their Parts could not be Unhappy when they did unite into other Kinds and Sorts or particular Societies for those other sorts and kinds of Creatures might be as happy as Human Creatures CHAP. V. Of the Productions of the Creatures of the Regular World THE Seventh Argument was of Productions of the Creatures of the Regular World viz. Whether their Productions were frequent or not The Minor Part 's Opinion was That they were frequent The Major Part 's Opinion was That they were not frequent or numerous by reason the World was Regular and so all the Productions or Generations were Regular but could not exceed such a Number as was regularly sufficient for a World of such a Dimension as the Regular World and according to the Dimensions must the Society or Creatures be let them be large or little CHAP. VI. Whether the Creatures in the Blessed VVorld do Feed and Evacuate THE Eighth Argument was Whether the Blessed Humans in the Happy VVorld did Eat and Evacuate They agreed That if they did feed they must evacuate Then there was a Dispute VVhether those Happy Creatures did eat They all agreed That if they were Natural Human Creatures they had Natural Appetites but by reason there were no Irregularities in this World the Human Creatures had not any Irregular Appetites nor Irregular Digestions Irregular Passions or Irregular Pastimes Then there arose a Dispute VVhether those Blessed Creatures did sleep Some were of opinion They did not sleep for Sleep was occasioned through a weariness of the Sensitive Organs making perceptions of Forrein Objects and all Weariness or Tiredness was Irregular The Major part of my Mind was of a contrary Opinion because the delight
all the Parts of the Happy World being Regular they could not obstruct each other's Designs or Actions which might be a cause that both the Sensitive and Rational Parts may not only make their Societies more curious and their Perceptions more perfect but their Perceptions more subtile for all the actions of that VVorld being Regular must needs be exact and perfect in so much that every Creature is a perfect Object to each other and so every Creature must have in some sort a perfect Knowledg of each other CHAP. XI Of Human Creatures in the Regular World THE Opinion of my Mind was That the Happy World having no Irregularities all Creatures must needs be Excellent and most Perfect according to their Kind and Sort amongst which are Human Creatures whose Kinds or Sorts being of the Best must be more excellent than the rest being Exactly formed and Beautifully produced there being also no Irregularities Human Creatures cannot be subject to Pains Sickness Aversions or the like or to Trepidations or Troubles neither can their Appetites or Passions be irregular wherefore their Understanding is more clear their Judgments more poysed and by reason their Food is Pure it must be Delicious as being most tastable also it must be wholsome and nourishing which occasions the Parts of Body and Mind to be more Lively and Pleasant CHAP. XII Of the Happiness of Human Creatures in the Material World THE Happiness that Human Creatures have in the Regular World is That they are free from any kind or sort of Disturbance by reason there are no Irregular Actions and so no Pride Ambition Faction Malice Envy Suspition Jealousie Spight Anger Covetousness Hatred or the like all which are Irregular Actions among the Rational Parts which occasions Treachery Slander false Accusations Quarrels Divisions Warr and Destruction which proceeds from the Irregularities of the Sensitive Parts occasioned by the Rational by reason the Sense executes the Mind's Designs but there are no Plots or Intrigues neither in their State nor upon their Stage because though they may act the parts of Harmless Pleasures yet not of Deceitful Designs for all Human Creatures live in the Regular World so united that all the particular Human Societies which are particular Human Creatures live as if they were but one Soul and Body that is as if they were but one Part or particular Creature As for their pleasures and pleasant Pastimes in my opinion they are such as not any Creature can express unless they were of that World or Heaven for all kinds and sorts of Creatures and all their Properties or Associations in this World we are of are mixt as partly Irregular and partly Regular and so it is but a Purgatory-World But surely all Human Creatures of that World are so pleasant and delightful to each other as to cause a general Happiness The Fourth Part. CHAP. I. Of the Irregular World AFTER the Arguments and Opinions amongst the Parts of my Mind concerning a Regular World their Discourse was of an Irregular World Upon which they all agreed That if there was a World that was not in any kind or sort Irregular there must be a World that was not in any kind or sort Regular But to conceive those Irregularities that are in the Irregular World is impossible much less to express them for it is more difficult to express Irregularities than Regularities and what Human Creature of this World can express a particular Confusion much less a World of Confusions Which I will however endeavour to declare according to the Philosophical Opinions of the Parts of my Mind CHAP. II. Of the Productions and Dissolutions of the Creatures of the Irregular World ACcording to the Actions of Nature all Creatures are produced by the Associations of Parts into particular Societies which we name Particular Creatures but the Productions of the Parts of the Irregular World are so Irregular that all Creatures of that World are Monstrous neither can there be any orderly or distinct kinds and sorts by reason that Order and Distinction are Regularities Wherefore every particular Creature of that World hath a monstrous and different Form insomuch that all the several Particulars are affrighted at the Perception of each other yet being Parts of Nature they must associate but their Associations are after a confused and perturbed manner much after the manner of Whirlwinds or AEtherial Globes wherein can neither be Order nor Method and after the same manner as they are produced so are they dissolved so that their Births and Deaths are Storms and their Lives are Torments CHAP. III. Of Animals and of Humans in the Irregular World IT has been declared in the former Chapter That there was not any perfect Kind or Sort of Creatures in the Irregular World for though there be such Creatures as we name Animals and amongst Animals Humans yet they are so Monstrous that being of confused Shapes or Forms none of those Animal Creatures can be said to be of such or such a sort because they are of different disordered Forms Also they cannot be said to be of a perfect Animal-kind or any Kind by reason of the variety of their Forms for those that are of the nature of Animals especially of Humans are the most miserable and unhappy of all the Creatures of that World and the Misery is That Death doth not help them for Nature being a perpetual Motion there is no rest either alive or dead In this World it 's true some Societies viz. some Creatures may sometimes after their Dissolutions be united into more Happy Societies or Forms which in the Irregular World is impossible because all Forms Creatures or Societies are miserable so that after dissolution those dispersed Parts cannot joyn to any other Society but what is as bad as the former and so those Creatures may dissolve out of one Misery and unite into another but cannot be released from Misery CHAP. IV. Of Objects and Perceptions THE Opinions amongst the Parts of my Mind were That in the Unhappy or Miserable World all the actions of that World being irrregular it must needs be that all sorts of Perceptions of that World must also be irregular not only because the Objects are all irregular but the perceptive actions are so too in such manner that what with the irregularity of the Objects and the irregularity of the Perceptions it must of necessity cause a horrid confusion both of the Sensitive and Rational Parts of all Creatures of that World in so much that not only several Creatures may appear as several Devils to each other but one and the same Creature may appear both to the Sense and Reason like several Devils at several times CHAP. V. The Description of the Globe of the Irregular World THE Opinion of my Mind was That the Globe of the Irregular World was so irregular that it was a Horrid World for though being a World it might be somewhat like other Worlds both Globous and a Society of it self by its