nothings which are called several motions are gods to infinite matter and our stronger nothing which is every stronger motion is god to every weaker nothing which is every weaker motion for if motion depend upon nothing every particular motion is absolute but the old opinions of atoms seems not so clear to my reason as my own and absolutly new opinions which I hear call my Philosophical opinions which opinions seem to me to be most probable and these opinions are like Chymistrie that from a grosse substance extract the substance and essence and spirits of life or knowledge which I call the innated matter THE OPINION or RELIGION OF THE OLD PHILOSOPHERS NAtural Philosophers in their opinions make three gods the causer the worker and the matter as God nature and the Chaos all three being eternal as the causer God was is and shall be the worker nature was is and shall be the matter chaos was is and shal be was ever is present and shall be eternally and whatsoever was in its self from all eternity and shall be to all eternity is a God but if they make them all but one thing then they may say there is but one God but if they make them three distinct things then they make three Gods for though they make them all one in unity yet not in property but God is like a Center from whom all infinites flow as from him and through him and to him his infinite knowledg knowes all past present and what is to come and is a fixt instant THE TEXT TO MY Natural Sermon I As the preacher of nature do take my text out of natural observance and contemplation I begin from the first chapter which is the onely and infinite matter and conclude in the last which is eternity But I desire my noble Readers to hear me with so much patience or be so just to me as to observe that though my text is common for who hath not heard of the first matter and my application old for what is older then eternity Yet that my arguments and proofs are new for what ancient Philosophers have preached after my way wherefore most industrious and ingenious students cast me not out of your Schools nor condemn my opinions out of a dispisement of my sex for though nature hath made the active strength of the effeminat sex weaker then the masculine yet perchance she may elevate some fancies and create some opinions as sublime and probable in effeminate brains as in masculine Wherefore it were unjust to condemn the probable particulars for the errours of the generality and if you speak or think me too vainglorious in pleading in my own cause it may be thought you are irregular and if I should not plead for my self in a just cause it may be thought I were not a right begotten daughter of nature but a monster produced by her escapes or defects for every true childe of nature will require its just inheritance The first cause is matter The second is Motion The third is figure which produceth all natural effects Nature is matter form and motion all these being as it were but one thing matter is the body of nature form is the shape of nature and motion The spirits of nature which is the life of nature and the several motions are the several actions of nature The several figures are the several postures of nature and the several parts the several members of nature OF MATTER AND MOTION CHAP. I. THERE is no first matter nor first Motion for matter and motion are infinite and being infinite must consequently be Eternal and though but one matter yet there is no such thing as the whole matter that is as one should say All. And though there is but one kinde of matter yet there are infinite degrees of matter as thinner and thicker softer and harder weightier and lighter and as there is but one matter so there is but one motion yet there are infinite degrees of motion as swifter and slower and infinite changes of motion And although there is but one matter yet there are infinite of parts in that matter and so infinits of Figures if infinite figures infinite sizes if infinite sizes infinite degrees of bignesse and infinite degrees of smalnesse infinite thicknesse infinite thinnesle infinite lightnesse infinite weightinesse if infinite degrees of motion infinite degrees of strengths if infinite degrees of strengths infinite degrees of power and infinite degrees of knowledge and infinite degrees of sense Chap. 2. Of the Form and the Minde AS I said there is but one Matter thinner and thicker which is the Form and the Minde that is Matter moving or Matter moved likewise there is but one motion though flower or swifter moving several wayes but the slower or weaker motions are no lesse motion then the stronger or swifter So Matter that is is thinnest or thickest softest or hardest yet is but one matter for if it were divided by digrees untill it came to an Atome that Atome would still be the same matter as well as the greatest bulk But we cannot say smallest or biggest thinnest softest or hardest it Infinite Chap. 3. Eternal matter THat matter which was solid and weighty from all Eternity may be so eternally and what was spungie and light from all Eternity may be so eternally and what had innate motion from Eternity may be so eternally and what was dull without innate motion from Eternity may be so eternally for if the degrees could change then there might be all thin and no thick or all thick and no 〈◊〉 all hard no soft and fluid or all fluid and no solidity For 〈◊〉 contracting and dilating may bring and joyn parts together or separate parts asunder yet those parts shall not be any other wayes then by Nature they were Chap. 4. Of Infinite matter INfinite matter cannot have exact Form or Figure because it hath no Limits but being divided by motion into several parts those Parts may have perfect Figures so long as those Figures last yet these parts cannot be taken from the Infinite Body And though parts may be divided in the Body Infinite and joyned several wayes yet Infinite can neither be added nor diminished yet division is as infinite as the matter divided Chap. 5. No proportion in Nature IN Nature there is no such thing as Number or Quantity for Number and Quantity have onely reference to division neither is there any such thing as time in Eternity for Time hath no reference but to the Present if there be any such thing as Present Chap. 6. Of one Kinde of Matter ALthough there may be infinite degrees of matter yet the Nature and kinde of matter is finite for Infinite of severall kindes of matter would make a Confusion Chap. 7. Of Infinite knowledge THere can be no absolute Knowledge if infinite degrees of Knowledge nor no absolute power if there be infinite degrees of strength nor present if infinite degrees of motion Chap. 8. No
bought Or like to Carpets which the Persian made Or Sattin smooth which is the Florence Trade Some matter they ingrave like Ring and Seal Which is the stamp of Natures Common-weal 'T is Natures Armes where she doth print On all her Works as Coin that 's in the Mint Some several sorts they joyn together glu'd As matter solid with some that 's fluid Like to the Earthly ball where some are mixt Of several sorts although not fixt For though the Figure of the Earth may last Longer then others yet at last may waste And so the Sun and Moon and Planets all Like other Figures at the last may fall The Matter 's still the same but motion may Alter it into Figures every way Yet keep the property to make such kinde Of Figures fit which Motion out can finde Thus may the Fgures change if Motion hurls That Matter of her wayes for other Worlds Of the Minde THere is a degree of stronger Spirits then the sensitive Spirits as it were the Essence of Spirits as the Spirit of Spirits This is the Minde or Soul of Animals For as the sensitive Spirits are a weak knowledg so this is a stronger knowledge As to similize them I may say there is as much difference betwixt them as Aqua Fortis to ordinary Vitriol These Rational Spirits as I may call them work not upon dull matter as the Sensitive Spirits do but onely move in measure and number which make Figures which Figures are Thoughts as Memory Understanding Imaginations or Fancy and Remembrance and Will Thus these Spirits moving in measure casting and placing themselves into Figures make a Consort and Harmony by Numbers Where the greater Quantity or Number are together of those rational spirits the more variety of Figure is made by their several motions they dance several dances according to their Company Chap. 34. Of their several Dances or Figures WHat Object soever is presented unto them by the senses they strait dance themselves into that figure this is Memory And when they dance the same figure without the help of the outward object this is Remembrance when they dance the figures of their own invention as I may say then that is imagination or Fancie Understanding is when they dance perfectly as I may say not to misse the least part of those figures that are brought through the senses Will is to choose a dance that is to move as they please and not as they are perswaded by the sensitive spirits But when their motion and measures be not regular or their quantity or numbers sufficient to make the figures perfect then is the minde weak and infirme as I may say they dance out of time and measure But where the greatest number of these or quantity of these Essences are met and joyn'd in the most regular motion there is the clearest understanding the deepest Iudgement the perfectest knowledge the finest Fancies the more Imagination the stronger memory the obstinatest will But somtimes their motions may be regular but society is so small so as they cannot change into so many several figures then we say he hath a weak minde or a poor soul. But be their quantity or numbers few or great yet if they move confusedly and out of order we say the minde is distracted And the reason the minde or soul is improveable or decayable is that the quantity or numbers are increaseable or decreaseable and their motions regular and irregular A Feaver in the Body is the same motion among the sensitive spirits as madnesse is in the minde amongst the rational Spirits So likewise pain in the Body is like those motions that make grief in the minde So pleasure in the body is the like motions as make delight and joy in the minde all Convulsive motions in the Body are like the motions that cause Fear in the minde All Expulsive motions amongst the rational spirits are a dispersing their society As Expulsity in the Body is the dispersing of dull matter by the sensitive spirits All Drugs have an Opposite motion to the matter they work on working by an expulsive motion and if they move strongly having great quantity of spirits together in a little dull matter they do not onely cast out superfluous matter but pull down the very materials of a figure But all Cordials have a Sympathetical motion to the matter they meet giving strength by their help to those spirits they finde tired as one may say that it is to be over-power'd by opposite motions in dull Matter Chap. 35. The Sympathy and Antipathy of Spirits PLeasure and delight discontent and sorrow which is Love and hate is like light and darknesse the one is a quick equal and free motion the other is a slow irregular and obstructed motion When there is the like motion of Rational Spirits in opposite figures then there is a like understanding and disposition Just as when there is the like Motion in the sensitive spirits then there is the like constitution of body So when there is the like quantity laid in the same Symmetry then the figures agree in the same proportions and Lineaments of Figures The reason that the rational spirits in one Figure are delighted with the outward form of another Figure is that the motions of those sensitive Spirits which move in that figure agree with the motion of the rational spirits in the other This is love of beauty And when the sensitive motions alter in the figure of the body and the beauty decayes then the motion of rational spirits alter and the love of godlinesse ceases If the motion of the rational spirits are crosse to the motion of the sensitive spirits in opposite figures then it is dislike So if the motion be just crosse and contrary of the rational spirits in opposite figures it is hate but if they agree it is love But these Sympathies which are made only by a likenesse of motions without an intermixture last not long because those spirits are at a distance changing their motion without the knowledge or consent of either side But the way that the rational spirits intermix is through the Organs of the body especially the eyes and Eares which are the common doors which let the spirits out and in For the vocal and verbal motion from the mouth carry the spirits through the eares down to Heart where love and hate is lodged And the spirits from the eyes issue out in Beams and Raies as from the Sun which heat or scorch the heart which either raise a fruitful crop of love making the ground fertile or dries it so much as makes it insipid that nothing of good will grow there unlesse stinking weeds of Hate But if the ground be fertile although every Crop is not so rich as some yet it never grows barren unlesse they take out the strength with too much kindnesse As the old proverb they kill with too much kindnesse which murther is seldom committed But the rational
spirits are apt to take Surfet as well as sensitive spirits which makes love and Good-will so often to be ill rewarded neglected and disdain'd Chap. 36. The Sympathy of Sensitive and Rational spirits in one Figure THere is a strong Sympathy and agreement or Affection as I may say betwixt the rational spirits and the sensitive spirits joyned in one figure like Fellow-labourers that assist one another to help to finish their work For when they disagree as the rational spirits will move one way sometimes and the sensitive spirits another that is when reason strives to abate the appetite of the Senses yet it is by a loving direction rather to admonish them by a gentle contrary motion for them to imitate and follow in the like motions yet it is as they alwayes agree at last Like the Father and the Son For though the father rules by command and the Son obeies through obedience yet the father out of love to his son as willing to please him submits to his delight although it is against his liking So the rational spirits oftimes agree with the motions of the sensitive spirits although they would move another way Chap. 37. The Sympathy of the Rational and Sensitive Spirits to the Fgure they make and inhabit ALL the External motion in a Figure is by the sensitive spirits and all the internal by the rational spirits and and when the rational and sensitive spirits disagree in opposite figures by contrary motion they oft war upon one another which to defend the sensitive Spirits and rational spirits use all their force and power in either Figure to defend or to assault to succour or to destroy through an aversion made by contrary motions in each other Now the rational spirits do not onely choose the materials for their defence or assault but do direct the sensitive spirits in the management thereof and according to the strength of the spirits of either side the victory is gain'd or lost If the Body be weak there is like sensitive spirit if the direction be not advantagious there is lesse rational spirit But many times the Alacrity of the rational and sensitive spirits made by moving in a regular motion overcoms the greater numbers being in a disordered motion Thus what is lost by Scarcity is regain'd by Conformity and Vnity Chap. 38. Pleasure and Pain ALL Evacuations have an expulsive motion If the Expulsive motion is regular 't is Pleasure if irregular 't is pain Indeed all Irregular and crosse motion is Pain all regular motion is pleasure and delight being Harmony of Motion or a discord of Motion Chap. 39. Of the Minde IMagine the rational Essence or spirits like little spherical Bobdies of Quick-silver several ways placing themselves in several figures sometimes moving in measure and in order and sometimes out of order this Quick-silver to be the minde and their several postures made by motion the passions and affections or all that is moving in a minde to expresse those several motions is onely to be done by guesse not by knowledge as some few will I guesse at Love is when they move in equal number and even measure Hate is an opposite motion Fear is when those small bodies tumble on a heap together without order Anger is when they move without measure and in no uniform Figure Inconstancy is when they move swiftly several wayes Constancy is a circular motion doubt and suspicion and jealousie are when those small bodies move with the odd numbers Hope is when those small bodies move like wilde-Geese one after another Admiration is when those Spherical bodies gather close together knitting so as to make such a circular figure and one is to stand for a Center or point in the midst Humility is a creeping motion Joy is a hopping skipping motion Ambition is a lofty motion as to move upwards or higher then other motions Coveting or Ambition is like a flying motion moving in several Figures like that which they covet for if they covet for Fame they put themselves into such Figures as Letters do that expresse words which words are such praises as they would have or such Figure as they would have Statues cut or Pictures drawn But all their motion which they make is according to those Figures with which they sympathize and agree besides their motion and figures are like the sound of Musick though the notes differ the cords agree to make a harmony so several Symmetries make a perfect Figure several figures make a just number and several quantities or proportions make a just weight and several Lines make an even measure thus equal may be made out of Divisions eternally and infinitely And because the figures and motions of the infinite Spirits which they move and make are infinite I cannot give a final description besides their motion is so subtle curious and intricate as they are past finding out Some Natural motions worke so curious fine None can perceive unlesse an Eie divine Chap. 40. Of Thinking or the Minde and Thoughts ONE may think and yet not of any particular thing that is one may have sense and not thoughts For thoughts are when the minde takes a particular notice of some outward Object or inward Idea But Thinking is onely a sense without any particular notice As for example Those that are in a great fear and are amazed the minde is in confus'd sense without any particular thoughts but when the minde is out of that amaze it fixes it self on Particulars and then have thoughts of past danger but the minde can have no particular thought of the Amaze for the minde cannot call to minde that which was not Likewise when we are asleep the Minde is not out of the Body nor the motion that makes the sense of the minde ceast which is Thinking but the motion that makes the thoughts therein work upon particulars Thus the minde may be without thoughts but thoughts cannot be without the minde yet thoughts go out of the minde very oft that is such a motion to such a thing is ceast and when that motion is made again it returns Thus thinking is the minde and thoughts the effect thereof Thinking is an equal motion without a figure or as when we feel Heat and see no fire Chap. 41. Of the Motions of the Spirits IF it be as probably it is that all sensitive spirits live in dul matter so rational spirits live in sensitive spirits according to the shape of those Figures that the sencitive spirits form them The rational spirits by moving several ways may make several kindes of knowledge and according to the motions of the sensitive spirits in their several figures they make though the spirits may be the same yet their several motions may be unknown to each other Like as a point that writes upon a Table-book which when the Letter that was 〈◊〉 thereon is rub'd out the Table is as plain as if there were never any letter thereon but though
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-Self-motion but not self-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
knowledge because not the same motion that made that knowledge As for example how many several Touches belong to the body for every part of the body hath a several touch which is a several knowledge belonging to every several part for every several part doth not know and feel every several touch For when the head akes the heel feels it not but onely the Rational spirits which are free from the incumbrance of dull matter they are agile and quick to take notice of every particular touch in or on every part of the figure The like motions of a pain in the Body The like motions of the Rational spirits we call grief in the minde and to prove it is the like motion of the Rational Spirits to the sensitive which makes the knowledge of it is when the rational Spirits are busily moved with some Fantasmes if any thing touches the body it is not known to the rational spirits because the rational spirits move not in such motion as to make a thought in the head of the touch in the heel which makes the thoughts to be as senselesse of that touch as any other part of the body that hath not such paines made by such motions And shall we say there is no sense in the heel because no knowledge of it in the head we may as well say that when an Object stands just before an eye that is blinde either by a contrary motion of the thoughts inward by some deep Contemplation or otherwise we may as well say there is no outward object because the rational spirits take no notice of that Object t is not that the stronger motion stops the lesse or the swifter the slower for then the motions of the Planets wold stop one anothers course Some will say what sense hath man or any other Animal when they are dead it may be answered that the Fignre which is a body may have sense but not the Animal for that we call Animal is such a temper'd matter joyn'd in such a figure moving with such kinde of motions but when those motions do generally alter that are proper to an Animal although the matter and Figure remain yet it is no longer an Animal because those motions that help it to make an Animal are ceas'd So as the Animal can have no more knowledge of what kind of sense the Figure hath because it is no more an Animal then an Animal what sense dust hath And that there is the reason that when any part is dead in an Animal if that those motions that belonged to the Animal are ceas'd in that part which alter it from being a part of the Animal and knowes no more what sense it hath then if a living man should carry a dead man upon his shoulders what sense the dead man feels whether any or no. Chap. 45. Of Matter Motion and Knowledge or Understanding VVHatsoever hath an innate motion hath knowledge and what matter soever hath this innate motion is knowing but according to the several motions are several knowledges made for knowledge lives in motion as motion lives in matter for though the kind of matter never alters yet the manner of motions alters in that matter and as motions alter so knowledge differs which makes the several motions in several figures to give several knowledge And where there is a likenesse of motion there is a likenesse of knowledge As the Appetite of Sensitive spirits and the desire of rational spirits are alike motions in several degrees of matter And the touch in the heel or any part of the body else is the like motion as the thought thereof in the head the one is the motion of the sensitive spirits the other in the rational spirits as touch from the sensitive spirits for thought is onely a strong touch and touch a weak thought So sense is a weak knowledge and knowledge a strong sense made by the degrees of the spirits for Animal spirits are stronger as I said before being of an higher extract as I may say in the Chymistry of Nature which makes the different degrees in knowledge by the difference in strengths and finenesse or subtlety of matter Chap. 46. Of the Animal Figure WHatsoever hath motion hath sensitive spirits and what is there on earth that is not wrought or made into figures and then undone again by these spirits so that all matter is moving or moved by the movers if so all things have sense because all things have of these spirits in them and if Sensitive spirits why not rational spirits For there is as much infinite of every several degree of matter as if there were but one matter for there is no quantity in infinite for infinite is a continued thing If so who knows but Vegetables and Minerals may have some of those rational spirits which is a minde or soul in in them as well as man Onely they want that Figure with such kinde of motion proper thereunto to expresse knowledge that way For had Vegetables and Minerals the same shape made by such motions as the sensitive spirits create then there might be wooden men and iron beasts for though marks do not come in the same way yet the same marks may come in and be made by the same motion for the spirits are so subtle as they can pass and repass through the solidest matter Thus there may be as many several and various motions in Vegetables and Minerals as in Animals and as many internal figures made by the rational spirits onely they want the Animal to expresse it the Animal way And if their knowledge be not the same knowledge but different from the knowledge of Animals by reason of their different figures made by other kinde of motion on other tempered matter yet it is knowledge For shall we say A man doth not know because he doth not know what another man knows or some higher power Chap. 47. What an Animal is AN Animal is that which we call sensitive spirit that is a figure that hath local motion that is such a kinde of figure with such kinde of motions proper thereunto But when there is a general alteration of those motions in it then it is no more that we call Animal because the local motion is altered yet we cannot knowingly say it is not a sensitive Creature so long as the figure lasts besides when the figure is dissolved yet every scattered part may have sense as long as any kinde of motion is in it and whatsoever hath an innate motion hath sense either increasing or decreasing motion but the sense is as different as the motions therein because those properties belonging to such a figure are altered by other motions Chap. 48. Of the dispersing of the Rational Spirits SOme think that the Rational spirits flye out of Animals or that Animal we call Man like a swarm of Bees when they like not their hives finding some inconvenience seek about for another habitation or leave the body like Rats
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
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
sexes faces countenance dispositions and qualities of men Besides who knowes but that the very thoughts of men may be known by the temper of their body for could men come but to learn the several motions of the body which ingenious observations may come to do they may easily come to learn the motions of the minde and so come to know the thoughts which thoughts are the several figures therein which figures most commonly move sympathetically with the motions of the body Chap. 209. To my just Readers I Desire all those that are friends to my book if not to my book for justice sake that whatsoever is new is my own which I hope all is for I had never any guide to direct me nor intelligence from any Authors to advertise me but write according to my own natural cogitations where if any do write after the same manner in what language soever that they will remember my work is the original of their discourse but they that steal out my opinions or compare them to old opinions that are nothing alike as if one should liken to men that had neither semblance in features countenance proportion nor complexion because they are two men as being of madkinde surely they might be judged to be fools but may all such be condemned as false malicious ridiculous or mad But to such noble dispositions as will give right and speak truth may they never receive injury may honour crown them fame applaud them and time reward them with antiquity This Chapter although it belongs to another book yet I thought it fit to joyn it to this discourse Chap. 210. The diatical Centers ALthough infinite matter and motion was from all eternity yet that infinite moving matter is disposed by an in finite Deity which hath power to order that moving matter as that Deity pleaseth by reason there is nothing greater then it self therefore there is nothing that can oppose its will Likewise this Deity is as the center of infinite moving matter for though there can be no center in infinites by reason there is no circumference yet in respect the matter is infinite every way from and to this Deity we may say the Deity is the center of infinite matter and by reason the infinite moving matter flowes as much to this diatical center as from it it doth as it were present it self or rather is forced to be ordered by its infinite wisdom which otherwise it would run into an infinite confusion with which there would be an infinite horrid and eternal war in nature and though this Deity is as the center to infinite matter yet this Deity in it self is as infinite matter for its wisdom is as infinite as matter and its knowledge as infinite as its wisdom and its power as infinite as both and the effects of these attributes run with infinite matter like infinite paralel lines even and straight not crossing nor obstructing nor can they circumference or circle in each other the matter and the Deity being both infinite neither is the matter or Deity finite to or in themselves for infinite matter hath no end or period neither can the infinite Deity comprehend it self so as it is a god to it self as well or as much as to matter for this Deity is no wayes finite neither to its self nor matter its knowledge being as infinite as its power and its wisdom as infinite its knowledge and its power as infinit as both and being infinit its wisdom cannot be above its power nor its power beyond its wisdom neither can its knowledge comprehend its power or the wayes of its wisdom being all infinite and eternal And though nature is infinit matter motion and figure creating all things out of its self for of matter they are made and by motion they are formed into several and particular figures yet this Deity orders and disposes of all natures works GReat God from thee all infinites do flow And by thy power from thence effects do grow Thou orderest all degrees of matter just As t' is thy will and pleasure move it must And by thy knowledge orderd'st all the best For in thy knowledge doth thy wisdom rest And wisdom cannot order things amiss For where disorder is no wisdom is Besides great God thy will is just for why Thy will still on thy wisdom doth rely O pardon Lord for what I now hear speak Upon a guesse my knowledge is but weak But thou hast made such creatures as mankinde And gav'st them somthing which we cal a mind Alwayes in motion never quiet lies Untill the figure of his body dies His several thoughts which several motions are Do raise up love hope joyes doubts and feare As love doth raise up hope so fear doth doubt which makes him seek to find the great God out Self love doth make him seek to finde if he Came from or shall last to eternity But motion being slow makes knowledge weak And then his thoughts 'gainst ignorance doth beat As fluid waters 'gainst hard rocks do flow Break their soft streams so they backward go Just so do thoughts then they backward slide Unto the place where first they did abide And there in gentle murmurs do complain That all their care and labour is in vain But since none knows the great Creator must Man seek no more but in his greatness trust FINIS I Finde since I have read my book over I could have enlarged that part of my book that treats of diseases much to the advantage but I must intreat my noble Readers to remember there are natural humors and metamorphosed humors which are wrought by several motions as those of Elements Also that there are natural contractions attractions retentions digestions delations expulsions Likewise that there are unnatural of all these motions that is such as are proper or improper to the the natural health or consistence of the several parts and the generality of the whole figure Also that the motions that make the humor and the motions that move the humor may be quite different and some parts of a humor may be made by some sorts of motions and some by other sorts of motions where my discourse of the motions which makes the Elements will enlighten the Readers ERRATA IN my Epistle to my Honourable Readers for pair read poiz In a Condemning Treatise of Atoms for figures read febures p. 10. l. 28. r. dissolution p. 12. l. 30. r. other p. 22. l. 35. r. dissolution p. 23. l. 15. r. finite p. 24. l. 21. r. brain p. 30. l. 2. r. individable p. 34. l. 21. r. spread p. 35. l. 22. r. digging p. 38. l. 21. r. prints p. 43. l. 16. r. cold p. 58. l. 47. r. extenuated p. 60. l. 15. r. crinkling and l. 36. r. triangulars p. 62. l. 4. r. from water and l. 17. r. as p. 62. l. 32. r. manner p. 65. l. 14. r. piercing p. 104. l. 5. r. heptick fevors and l. 12. add my p. 116.
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
have most or least though lesse or more for there is no such thing as most or least in nature For as I said before there is onely different knowledge belonging to every kinde as to Animal kinde Vegetable kinde Mineral kinde and infinite more which we are not capable to know but two particular sorts in every kinde as for example Man may have a different knowledge from beasts birds fish worms and the like and yet be no wiser or knowing then they For different wayes in knowledge makes not knowledge more or lesse no more then different paths inlarge one compasse of ground nor no more then several words for one and the same thing for the thing is the same onely the words differ so if a man hath different knowledge from a fish yet the fish may be as knowing as man but man hath not a fishes knowledge nor a fish a mans knowledge Likewise some creatures may have more and some lesse knowledge then others yet none can be said to have most or least for there is no such thing as most or least in nature nor doth the weaknesse or imperfection in particular creatures impaire the knowledge of the kinde or impair the knowledge as I may say belonging to any particular sort nor can any one have such a supremacy of knowledge as to add to the knowledge of the kinde or sort of kinde as to have such a knowledge as is above the capacity of that kinde or sort to understand As for example a man to know more then the nature of man is to know for what knowledge man hath had or can have is in the capacity of the kinde though not to every particular man for though nature may work within her self yet she cannot work beyond her self and if there be mixe sorts of creatures as partly man and partly beast partly man and partly fish or partly beast and partly fish and partly fish and partly foul yet although they are mixt creatures and may have mixt knowledges yet they are particular sorts and different knowledges belonging to those sorts and though different sorts have different knowledges yet the kinde may be of one and the same degree that is every several sort of creatures in one and the same kinde is as knowing and as wise as another and that which makes some creatures seem lesse perfect then others or more knowing then others is the advantage or disadvantage of their 〈◊〉 which gives one creature power over another but different Knowledg in different creatures takes advantages by turns according as it turns to it And as there is different Knowledge and different Kinds and several sorts so there is different Knowledge in different senses in one and the same creature for what man hath seen the interior biting motion of Gold and burning motions of heat yet feels them we may imagine by the touch the interior nature of fire to be composed of sharp points yet our sight hath no Knowledge thereof so our sight hath the Knowledge of light but the rest of our senses are utterly ignorant thereof our ears have the Knowledge of sound but our eyes are ignorant of the Knowledge thereof thus though our ears may be as Knowing as our eyes and our eyes as Knowing as our ears yet they may be ignorant of each other I say Knowledge for sense is Knowledg as well as reason onely reason is a degree above sense or sense a degree beneath reason Chap. 78. The advantages of some figures some degrees of matter and motions over others IF we do but stricktly prie into the works of nature we shall observe that all internal motions are much after the manner of external motions I mean those motions that we can perceive by those effects as are subject to our senses and although for the most part the strongest motions govern the weakest yet it is not alwayes found that they conquer the weaker for there are infinite slights or infinite advantages to be taken or mist in infinite nature some by the 〈◊〉 of their figures and some in the degrees of matter and some in the manner of moving for slights are just like the actions of Juglers Vauters or Tumblers Wrastlers or the like for shapes I will give one or two for example as a little Mouse which is but a weak creature in comparison to an Elephant yet the small Mouse shall overcome an Elephant by running up through the snout and so get into the head and so gnaw on his brain And a Worm is a weak creature in comparison of a man yet if he get into the guts it will gnaw out his bowels and destroy that figure So for degrees of matter what advantage hath the innated matter or the dull part of matter and for motions most often the nimbler and agile motions get an advantage on the stronger if more slower and oftener by the manner of motions for many times a diving motion will have the better of a swimming motion a jumping motion of a running motion a creeping or crawling motion of either a darting motion of a flying motion a crosse motion of a straight motion a turning motion of a lifting motion so an Attractive motion of an expulsive motion and infinite the like and every motion may have their advantages by turns and then the advantages of place and of times as I may call it for distinction sake some Creatures will suppresse other creatures in the night when the suppressers dare not appear to the supprssed in the light a great Army shall be destroyed by a little Army by standing in a lower patch of ground oft by fighting at such a time of the day when the sun shines on their faces but it would be too long for Methusalems life to set down examples being infinite but this shall serve to expresse my opinions Chap. 79. Of the figurative figures MOst figures are lined and enterlined as I may say for expression sake some figures are like a set or nest of boxes as for example half a dozen boxes one within another so every of those figures hath the same figure within one another the outermost figure being the largest the inmost figure the least as for example a man builds a house first he builds the figure of that house with wood as beams and rafters and lathes next he laies morter then is the figure of that house in morter then he laies bricks or stones then there is the figure of the house in stone and brick then it is plaistered within the inside then there is the figure of the house in plaister if it be painted then there is figure of the house in painting so likewise an Animal as a man first there is the figure of a man in bones as we may see in a Anatomie then there is the figure of a man in flesh thirdly there is the figure of a man in the skin then there are many different figures belonging to one and the same figure as every several
should be hurt or lamed by some unhappy accident but if there be any other faults of indiscretions in it I the Author am to be pardoned by reason somwhat of it was writ in the dawning of my knowledge and experience and not having a clear light I might chance to stamble in dark ignorance on molehills of errors not that I accuse my book of faults but arm my self with truth against crabbed censurers Likewise I do not lay all the faults in my book to the Printers or Correctors charge for that would be so great an injustce as I could never forgive my self for the crime for the Chapters that are misplaced are through my fault by reason I sent some part of it after the book was in the presse and it seems that the Printer or corrector not understanding where to place them put them in a wrong place But the literate faults I lay to their charge whereof I cannot choose but complain for in some places it is so falsly printed as one word alters the sense of many lines whereby my book is much prejudiced and not onely by putting in false words as a costements for accoutraments ungrateful for ungraceful muster for mufler and the like but the significancy of words to expresse a singular for a plural yet I must confesse that this book is much truer Printed then my book of Poems for where this book hath one fault that hath ten for which I can forgive the Printer and Corrector ten times easier then I did for the other but setting aside the faults of my book and complaining thereof I must take the liberty in my own behalf to complain of this ill natured and unbeleeving age in not allowing me to be the right Authour thereof and though it were an endlesse work to answer every idle and impertinent question or malicious objection for I am assured that rational wise learned and just persons will never make a doubt knowing that nature hath power to temper a brain as she pleaseth both to receive retain discuss and create yet for truths sake I am willing to satisfie my worthy readers if I can although I had thought I had answerd it in my former writings But to answer those objections that are made against me as first how should I come by so much experience as I have expressed in my several books to have I answer I have had by relation the long and much experience of my Lord who hath lived to see and be in many changes of fortunes and to converse with many men of sundry nations ages qualities tempers capacities abilities wits humors fashions and customes And as many others especially wives go from church to church from ball to ball from collation to collation gossiping from house to house so when my Lord admits me to his company I listen with attention to his edifying discourse and I govern my self by his Doctrine I dance a measure with the muses feast with the Sciences or sit and discourse with the arts The second is that since I am no Scholer I cannot know the names and terms of art and the divers and several opinions of several Authors I answer that I must have been a natural fool if I had not known and learnt them for they are customarily taught all children from their nurses brest being ordinarily discoursed of in every family that is of quality and the family from whence I sprung are neither natural idiots nor ignorant fools but the contrary for they were rational learned understanding and wittie And when I said I never converst an hour with professed Philosophers for indeed in this age I have not heard of many which do professe it or an intimate acquaintance or familiar conversation with profest scholers nor so much discourse as to learn from them for three or four visits do not make an intimacy nor familiarity nor can much be learnd therefrom for visiting and entertaining discourse for the most part are either cautionary frivolous vain idle or at least but common and ordinary matter and most commonly all visiting discourses are after one and the same manner although the company be several but I did not think my readers would have been so rigid as to think I excluded my husband brothers and the rest of my family neither are they profest Philosophers nor Scholers although they are learned therein or to beleeve I was so ridiculously foolish or so foolishly vain or so basely false as that I strive to make the world to beleeve I had all my experience and knowledge before I was born and that my native Language came by instinct and that I was never taught my A B C or the marks and names of several things but I hope my book hath more spiteful enemies then faults for I have said in an Epistle before the second part of my Olio that if I had never seen nor heard so much as I have done should never have been able to have writ a book Thirdly that I had taken feathers out of the Universities to enlarge the wings of my fancy I answer no more then David took the wooll from his sheeps backs to cloath his Poetical Phancies of devotion or as I may say his devout Poetry which is drest with simulising But it hath been known in several ages that even poor Peasents that hear nothing but the blating of sheep the lowing of herds the crowing of cocks and the like and their ordinary discourses of nothing but of their market or the like have been high flying Poets politick states men wise Governours prudent Souldiers subtle Philosophers excellent Physitians and what not even to be eloquent Orators and Divine preachers as the holy writ will make manifest to us and I beleeve many more are mentioned in other Histories of lesse authority thus we may observe that nature is Prevalent in all qualities and conditions And since nature is so generous to distribute to those that fortune hath cast out and education hath neglected why should my readers mistrust nature should be sparing to me who have been honourably born carefully bred and nobly married to a wise man from whom as I have said in some of my Epistles in my book called the Worlds Olio and do here say again and again if it will satisfie the Readers that I am my Lords Scholer and as I have learnt so I do daily learn knowledge and understanding wit and the purity of my language and let me intre at my Readers to be so just to me as not to condemn me for an ideot by their objections and doubts as not beleeving I am capable of learning but let me tell my Readers that what I have learned since I was married it is from my Lord and what I had learned before it was from wy own familie as from my own brothers for my father died when I was young and not from strangers for though I have seen much company yet I have converst with few and I take conversation
no otherw aies then if I should see a man but neither know his estate quality capacity or natural disposition thus upon my conscience is a truth not onely in these two Philosophers but all Philosophers and not onely Philosophers but all their learned men so that I am no otherwayes learned in writers works or other opinions then those that onely learned the tearms of arts and sciences but know no more The like they may say of Physitians as of Philosophers when they read my opinions of diseases it is true I have converst with Physitians more then any other learned profession yet not so much as to increase my understanding although more then was advantagious for my health indeed I have been the worst Physitian to my self besides wise learned men think it a discredit to discourse learnedly to ignorant women and many learned men speak most commonly to women as women do to children nonsense as thinking they understand not any thing or else like those that are of another Language speak such gibbrish to those they would have understood that they understand not themselves yet think those they speak to do conceive them as if ignorance was bound to understand nonsense that is not to be understood but I desire my Readers or censurers for some will censure that have not read or at least not understood me that I did never take nor steal any opinion or argument from any other as my own nor never will and if I hit or light upon the same it is meer chance T is true I have mentioned many opinions but not as my own opinions or arguments but rather 〈◊〉 civilly I have been opposite to those opinions I have heard of and I make no question but if my Readers will take the paines to compare my writings to others and throughly examine them they will I make no question finde great difference for though other Philosophy have treated of matter form and motion being the fundamental ground of all all natural Philosophical discourse yet I believe not my way nor I never read any book of diseases or medicines but Gerrards Herball which no question is a very rare book and cetainly discribes the tempers of herbs fruits and drugs very learnedly but I do verily 〈◊〉 the learning lies more in the tempers then in the applications for I beleeve where one is rightly applied forty are falsly applied and how shall it be otherwaies unlesse he had studied the motions and tempers of diseases for one and the same diseases may be of several tempers and motions wherefore one and the same simple will not cure one and the same kinde or rather sort of disease Wherefore I beseech my readers to be so charitable and just as not to bury my works in the monuments of other writers but if they will bury them let it be in their own dust or oblivion for I had rather be forgotten then scrape acquaintance or insinuate my self into others company or brag of received favours or take undeserved gifts or belie noble Benefactors or to steal although I were sure the theft would never be discovered and would make me live eternally But I have no acquaintance with old Authors nor no familiarity with the moderns I have received no instructions by learning and I never owned that which was not justly my own nor never stole that which was justly anothers neither have I retained but plain truth to defend and conscience towitnesse for me Besides I have heard that learning spoiles the natural wit and the fancies of others drive the fancies out of our own braines as enemies to the nature or at least troublesome guests that fill up all the rooms of the house This opinion or rather a known truth was a sufficient cause for me neither to read many Books or hear arguments or to dispute opinions had I ever been edicted to one or accustomed to the other by reason I found a naturall inclination or motion in my own brain to fancies and truly I am as all the world is partial although perchance or at least I hope not so much as many are yet enough to desire that my own fancies and opinions might live in the world rather then the fancies and opinions of other mens in my brain AN EPISTLE TO MY HONOURABLE READERS MOst Noble Reader let not partialitie or obstinacie weigh judgments scales but truth wherefore if you weigh my Philosophical and Physical opinions with the ancient Philosophers lay by the weaknesse and incapacity of our sex my unexperienced age my unpractised time my ignorant studies my faint knowledge and dim understanding to help to pair my discourse with theirs in which scale there are learned studies long experience practised time high arguments and School-disputations Besides they draw and make the large river of their discourse from many several springs mine onely flows in little Rivolets from the natural spring in my own brain AN EPISTLE TO THE Reader for my Book of Philosophy PErchance many that read this book will hardly understand it not but it may be as rational and as probable as any that have writ before but unlesse they be contemplary persons which are not many in our nation especially in the Protestant opinion which live not Monastical lives are not so curious nor so inquisitive after nature as to study that Science Besides they think it unprofitable bringing no advantage but they are much mistaken for that it is a great insight to the knowledge of all Vegetables Minerals and Animals their constitutions their sympathies and antipathies their extractions and applications which they apply for health and prolonging of life Besides the study in this Science brings them acquainted with the course of the stars and planets and the several tempers of the Climats and the nature of the several Soyls which is profitable in husbandry then it is advantagious for the art of Navigation and Plantations and many other things but above all this study is a great delight and pleases the curiosity of mens minds it carries their thoughts above vulgar and common Objects it elevates their spirits to an aspiring pitch It gives room for the untired appetites of man to walk or run in for so spatious it is that it is beyond the compasse of time besides it gives pleasure in varieties for infinite wayes are sirawed with infinite varieties neither doth it binde up man to those strickt rules as other Sciances do it gives them an honest liberty and proves temperance is the greatest pleasure in nature T is true moral Philosophy is an excellent study but the doctrine is too strict for the practise for it teaches more then can be followed and Theologie is a glorious study but the way is difficult and dangerous for though there are many pathes yet there is but one that leads to heaven and those that step awrie fall into the Gulph of damnation and the deep study in this many times blindes the eyes both of faith and reason and
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
matter infinite it is the spirits or essence of nature Chap. 82. An answer to an old question what becomes of the shape or figure or outward forms of the old figure when the nature takes a new form ALL Created or not created or created and dissolved again figures or forms lie in onely matter either in by parts or in the whole for the materials of every figure is but of one matter and the lump of all figures is the figure of eternal matter for the infinite particular of figures is the infinite form shape or figure of infinite and eternal matter and the creation disposals and dissolvings of figures are the several actions of that onely matter for infinite motions are the infinite life of the infinite and eternal life which life is as eternal matter being part of the matter it self and the manner of moving is but the several actions of life for it is not an absence of life when the figure dissolves but an alteration of life that is the matter ceaseth not from moving for every part hath life in it be the parts never so small or disperst amongst other parts and if life there must be consequently sense if sense knowledge then there can be no death if every part hath life in it so that which we call death is onely an alteration of such motions in such a figure in onely matter Chap. 83. Of Transmigrations TRansmigrations are not metamorphosed for to metamorphose is to change the shape and interior form but not the intellect which cannot be without a new creation nor then but so as partly the intellect changes with the shape and interior form but all bodies are in the way of transmigrations perpetually As for example the nourishing food that is received into the stomack transmigrated into Chylus Chylus into blood blood into flesh flesh into fat and some of the chylus migrated into humors as Choler Flegme and melancholy some into excrement which transmigrats through the body into dung dung into earth earth into Vegetables Vegetables into Animals again by the way of food and likewise Animals into Animals and Vegetables into Vegetables and so likewise the elements But indeed all creatures are created by the way of transmigration As for example hens or other fouls lay eggs and then sit on them from whence a nourishing heat is transmigrated from the hen into the eggs which transmigrates into a kinde of a Chylus then into blood blood into flesh flesh into sinews sinews into bones and some into veines arteries brains and the like For transmigration is onely the mixing sifting searching tempering faculty of innated matter which is self-motion and motion is the onely transmigrater otherwise infinite matter would lie idle eternally though I cannot well conceive how infinite can be without motion but howsoever we perceive so much as there are proper motions and mixtures of matter belonging to every particular figure and though figures doth produce figures yet figures do not order the creation for it is not the figures that create but creation that produceth by figures which creation is motion which motion is innated matter which matter creates and dissolves by the way of transmigrations all figures dissolving to create and creates to dissolve but dissolving and creation which is that we call life and death hath onely a reference to the figures but not of the nature of the matter Chap. 84. Of metamorphosing of Animals and Vegetables IT is impossible for Animals and vegetables to be metamorphosed without a creation as to transform a man into a tree or a tree into a man nor a man into the form of a beast as to turn mans-flesh into horse-flesh or horse-flesh into mans-flesh or one mans-flesh to turn into another mans-flesh or an Oak into a Cypres or a Cypres into an Oak and so the like in all Vegetables and Animals thus Transforming the interior forms or rather changing the interior form like garments putting one and another interior form upon one and the same intellect nature which is impossible by reason the interior forms and intellect natures are inseparable so that destroying the one destroyes the other and a change cannot be made of either without the dissolution of the whole no more then a man can change the whole building without pulling down the house for though they may make some alterations in the outward shape as to add something more or take away and make all lesse or thicker or thinner or higher or lower but cannot alter the interior form which is the foundations but if they pull it down the same materials may be put into another form or into the same form it was at first but it must first be new built again before it can have those forms and they must stay the time of building so for every Vegetable creature and Animal creature they cannot be metamorphosed by the reason metamorphosing is to change their forms without a new creation and they cannot change their forms without a dissolution and then created anew by reason the intellect and the interior form is as one body and not to be separated for the interior forms of these creatures and the intellects depend upon one another and without one the another cannot be The intellect and the interior form may be divided together into parts but not separated apart though the several sorts of one and the same kinde as Animal kinde may be mixed in their creations as to be some part a beast some part a dog or the like and part a man and some creature partly a bird and partly a beast or partly a beast and partly a fish yet the intellect is mixt with the interior form and the exterior shape with the interior form The like in vegetables and if the interior forms and intellects of each sort nay of each creature cannot be changed much lesse of each kinde thus the intellect natures and interior forms of it can never be without a new creation and as for the exterior shapes of Animals may be altered but not changed for Animals of all other creatures have their shapes most unite to the interior form and 〈◊〉 intellect nature of any other creature in nature But I desire my readers not to mistake me for want of terms and words of Art For the interior or intellect nature I mean is such properties disposition constitution Capacity and the like that makes it such a creature The interior form is such a substance and such a sort as flesh or fish or wood or metal and not onely so but such a sort of flesh as mans-flesh horse-flesh dogs-flesh and the like So the wood of oak the wood of maple the wood of ash And the like so the gold metal the iron metal and the like For horse-flesh is not mans-flesh nor the wood of oak the wood of ash nor the metal of gold the metal of iron And as for the exterior form I mean the outward shape Chap. 85.
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
and edged having a cutting and a subdividing nature and by reason the exteriour nature is of a circle figure it is apt to be fluid and to flow as water doth when the exterior is melted by forcible motions then it is one as that of fire which draws out the contracted circles of metals causing it to be fluid by extention yet the extention is not natural as it is in water but forced by an over-powerful motion for the nature of metal is not to be fluid which is the reason that assoon as it can get libertie that is when the moer strong motions let go their hold it contracts into a firm and hard body again it breaks not the interior circle for then the nature alters for as much as metals loseth in the weight so much is changed of that quantity from the natural quality and though some metals do not wast in quantity which is to change in quality so soon as others yet they are all dissolvable although some say gold is not dissolvable but sure that opinion proceeds from impatience in man-kinde not to stay the time or rather for want of longer time of life having not so lasting a life as to observe the alteration as the dissolution of gold or perhaps they have not the right wayes to dissolve it for certainly it is as all other figures are dissolvable and not fixt everlastingly in one body Chymists make gold as a god unalterable Chap. 96. Of the Load-stone ME thinks 't is strange that men should wonder more at the nature of the Load-stone in attracting iron and in the norths attracting o f the needle touched with the Loadstone then at the suns attracting of vapor But some will say that it is the nature of fluiditie of which nature vapor is one to move with facility and not the nature of solidity of which nature iron is one which is heavy and slow but I say if the attracting motion in one body be stronger then the contracting and retentive motions in the other body and those figures motions work with be advantagious I see no reason but a fluid body may attract a solid body For it is not the substance of the body that works or produceth effects but the agility subtility or strength of motion and advantage of the shape so that the working power is more in motion and figure then meerly the matter as for example doth not experience prove that fluid vitral will work through solid metal the reason is because the expulsive motions in the vitral and sharp points are stronger then the contracting motions in the metal and blunt edges but some will ask me why the Load-stone attracts onely iron such a question I ask why beauty should forcibly attract the eye they will answer by sympathy and I have heard that it was the opinion of learned men that sympathy had the same effect betwixt the Load-stone and iron but I think it not so much in sympathy as supremacy Besides it is the nature of contracting motions of which the Load-stone is strongly inhabited withal to work on that which is without it as from it not within it or as it were upon it which no other visible kinde of motion doth And certainly the Load-stone is composed of sharp figures yet not of such sorts as heats or burns and those figures do issue out as beams do from the sun and as they draw the iron they back return and as the bright beams issue from the sun do neither weaken nor lessen it so the visible beams that issue out of the Load-stone neither make it lesser or weaker yet the beams of the Load-stone do as the sun beams the farther they spread out the lesse strength they have to draw Besides if other motions which oppose and are stronger then the natural motions may weaken the strength as accidental maladies mayweaken Animals or shrewd and froward weather vegetables or the natural consisting motions proper to that figure may turn to expulsive motions and over-power the natural attracting motions that issued there-from But as I have said it seems the attractive power of the Loadstone is stronger then the irons retentive power and sharp figures that issue there-from are more advantagious then the blunt edges in the iron and as the sharp figures in fire unknit and loosen the contractive body of metals making them fluid so the sharp points that issue in lines from the Load-stone fasten to iron drawing it to it and as fire works upon several bodies after a different manner of way according to the nature of the body it works on producing divers effects so for all I can perceive may the Load-stone for certainly we do not know nor never can come to that knowledge as to perceive the several effects that are produced from the least or as we account the most inconsiderable creature made in nature so that the Load-stone may work as variously upon several bodies as fire and produce as various effects although nor to our sense nor after the same manner of wayes that fire doth and as fire works variously upon various bodies so there are fires as several sorts and those several ral sorts have several effects yet one and the same kinde but as the causes in nature are hid from us so are most of the effects but to conclude my discourse we have onely found that effect of the Load-stone as to draw iron to it but the attracting motion is in obscurity being invisible to the sense of man so that his reason can onely discourse bring probabilities to strengthen his arguments having no perfect knowledge in that nor in any thing else besides that knowledge we have of several things comes as it were by chance or by experience for certainly all the reason man hath would never have found out that one effect of the Load-stone as to draw iron had not experience or chance presented it to us nor the effect of the needle and all the ages before I mean those we have Records of were ignorant of that one effect and perchance other ages may finde out some other effects produced therefrom which these ages are ignorant of And as our knowledge comes slow and in parts and pieces so we know but parts and pieces of every particular thing neither is the generality of our senses capable of one and the same knowledge for what one sense knowes another sense is ignorant of and questionlesse there are some things in nature that it is impossible for our senses to be made acquainted therewith as being too curious for our senses but not to some other senses for 〈◊〉 nature hath as many different senses as other works indeed all things are wrought by sensitive motions which 〈◊〉 needs create a sensitive knowledge in every thing and where knowledge is reason is for knowledge is reason and sense is knowledge but sense and reason work in several figures different wayes and not onely in different figures but in one and
and according as the quantity of the rational matter is there is the more knowledge and clearer understanding the quicker wit and the livelier memory the fresher remembrance and the more multiplicity of thoughts for it is not onely the largeness and extent of the place wherein the rational matter moves in that makes the more knowledg and understanding and the like but the quantity of the rational matter for a great head may have but a little wit or dim understanding and a little head a quick wit and clear understanding if the little head be full of this rational innate matter and the great head be empty thereof but if the room or place be large and filled with this sort of innate matter according to the bigness that creature will be very knowing understanding and ingenious for imagin that all the heads of mankinde were put into the compass of one head and a sufficient quantity of that rational matter therein that creature whatsoever it were would have not onely the knowledg of every particular brain joyned together but that knowledg and understanding would increase as use-money for that bulk or bank would multiply being put together Chap. 151. Of thoughts MAny wonder what Thoughts are and how such millions can be within so little a compasse as the brain I answer that a little quantity of the rational innate matter may make millions of figures which figures are thoughts As for example from eight notes milions of tunes are made and from twenty four letters millions of several Languages may be made Likewise one lump of clay may be molded and formed into millions of several figures and like Pictures many figures may be drawn in one piece and every figure in a several posture Likewise a little picture will represent so great an Army as would take up many acres of land were it in a pitched field Again a Globe no bigger then a Head will present the whole world Again say some how is it possible there should be so many several thoughts in the head at one time and how from one thought should there arise so many of a sudden and at some times so extravagant as to have no coherence therein at other times very methodicall and sympathetical To the first I answer how many several postures may a man put his body into at one time nay I may say one part of the body for how many several postures may the face draw it self into at one time Secondly I answer that many several wheels will move with one motion nay with one kinde of motion several wayes and many wheels with several motions several wayes and all within one and the same compasse and from one prime spring Again some may wonder how it is possible figurative thoughts can inlarge and contract the demension and extension I answer how is it with Prospective glasses convex and concave glasses likewise a screen or a fan or the like which can fold in many folds into one fold then can draw them out into a plain straight piece again and so shut up into a fold or open in a plain piece as often and as quick as a thought and millions of the like examples may be given but these are enough for this time on this subject Chap. 152. Of thinking or thoughts THoughts are more pleasant to the minde then the appetite to the senses and the minde feeds as greatly on thoughts as a hungry stomacke doth upon meat and as some meat breeds good nourishment and some bad nourishment causing either health and strength or diseases and pain so doth thoughts for displeasing thoughts of grief and all sad remembrances cause the minde to be dull and melancholly or froward and discontented and pleasing thoughts cause the minde to be chearful pleasant and delightful Besides the minde is like chewing of the cud for what the senses bring in and are fed with outward objects those swallowed objects the thoughts of the minde chews over again thus the minde is alwayes feeding besides the senses have no longer pleasure or pain then the objects remain but the minde is as much grieved or delighted when the object is removed as when they are present As for example a man is as much grieved when he hears his friend is dead or kill'd as if he saw him die or slaine for the dead fried lives in the minde not the minde in the dead friend and if a man have a fine house or great riches or an excellent rare race of horses or the like whereupon the minde takes as great delight in thinking of his fine house as if it dwelt in the house and as great delight in thinking of his riches or what he could do with the use of his riches for the minde doth not so much dwell in the house as the house in the minde nor the minde doth not take so much delight in the use of the riches as the use to be in the minde and the remembrance of the curious horses is as much in the minde as when those horses were in the eye for when the sense is filled the minde can but think and the minde may as well think when the objects are gone as when they are present and the minde may take as much delight in thinking what the senses have enjoyed as what they are to injoy or desire to enjoy for thoughts are the fruition of the minde as objects the fruition of the senses for the minde takes as much delight if not more in thinking of an absolute power as when the commands of an absolute power is obeyed for obedience dwells no more in the minde when it is acted then it did before it was acted or by the imagination that it is acted thus the minde receives no more by action then it doth by contemplation onely when the pleasure of the senses are joyned with delightful thoughts may be said to be more happy though I beleeve the pleasure of senses draws the delight from the thoughts for the more at rest the body is the more busie the minde is imployed and as torments of the minde are beyond the torments of the body or at least the displeasure of the senses so the delight of the minde is beyond the ease or rest of the body or the pleasure of the senses Chap. 153. Of sleep and dreams SLeep is caused by a tirednesse of the spirits for when the sensitive motions are tired with the working on the dull parts of matter which tirednesse is slacking the motions or changing their motions as when they work lasily then the figure grows drousy and the senses dull being weary of pencelling copying out objects upon the optick nerve Likewise with printing letters and setting notes on the drum of the 〈◊〉 or in drawing 〈◊〉 of several tasts touches and sents on the tongue and pores of the flesh or striking or playing on the nerves and on the dia mater and pia mater of the brain but many times the figure grows
drowsie and the senses dull when the sensitive motions are idle for want of work that is having no variety of objects presented to them that is of such kinde of works for the innate matter never ceaseth to move although the motions are not alwayes agil and quick nor after one and the same manner but when they alter the motions as I may say more proper then to slacken them they do as it were cast anchor pulling down their sail going as it were under hatches and the figure that is like a ship where the motions of the breath are like waves of water that heave it up and then sink down but saile not nor steer not to any Coast and the sensitive innate matter which is in this action like Mariners when they work under the hatches drawing and winding up the slimy humours in the body like ropes by attractive motions staying and setling the loose parts by retentive motions placing and putting disordered parts into their proper places by disgestive motions and all the motions busiely imployed some mending the figure stopping the leaks dearning and sewing together the torne sailes oyling and greasing the keel pitching and tarring the cresses tying and twisting the roaps drawing the superfluous moisture to the gutter ready to be pumpt out sweeping all the rubbish and dirt on a heap ready to be flung out some running up and returning from the deck which are the pores of the skin but the rational innate matter is the master of the Animal ship and the sensitive innate matter as the Saylors those works on the dull part of matter the other directs when occasion serves that is when the body is in action for though the rational innate matter never labours on the dull part of matter yet they counsel and direct the animal ship when it is built and set afloat that is when the body is come to the full growth and orders it in blustrous storms and great dangers but these the rational innated matter when this animal ship is cast to anchor which is to sleep moves onely in a rocking or rowling motion as it were from side to side of the cabbin which is the brain making no perfect figure nor gives direction this is sleeping without dreaming but dreaming is when they move in figures making such figures as these objects which have presented to them by the sensitive motions which are onely pictures or copies of the Original objects which we call remembrance for remembrance is nothing but a waking dream and a dream is nothing but a sleeping remembrance but if the sensitive innated matter moves in the same manner on the same place as printing and drawiug such figures or objects in the optick nerve or setting such notes or letters on the drum of the ear or drawing such platforms on the dura mater or pia mater of their brain or the tongue flesh or skin of their own accord without the presence of the outward objects then we see here taste smell touch as strong as if we were awake if their motions be as strong and industrious but many times we have in sleep those objects but in part and not in whole the reason is that either the sensitive innated matter is slow or else they are not so perfect Artists to work without a sampler working by misplacing and mistaking or else works by halves according to their skil or as appetite moves them make a hogpog or gallimophry of many several pieces or draughts into one figure or picture which make extravagant dreams by reason they work not in a methodical manner and the rational innated matter moving in the same manner makes a mixt resemblance but the sensitive innate having not the outward objects in sleep to work by seldom works perfect or plain and working imperfectly they move disorderly and for the most part that which makes us so often perturbed in our sleeps is by moving crosse and irregular which crosse Irregularity insnarles several motions so as there is no distinction which is the reason that our dreams are so often obscure and dark as we can make nothing of them and when the rational innate matter moves crosse and tumultuously our dreams are most commonly fearful and when the sensitive innated matter works so disorderly our dreams are painfull and when the sensitive innated matter works perfectly and the rational innate matter moves justly we have as much knowledge and understanding of what we dream of and as much satisfaction from our senses as if we were awake and the real abjects presented to us Chap. 154. Dreamings of living and dead figures THose friends in acquaintance that that have been dead a long time and appear in our sleep we never question the truth of their life though we may question them how they lived again the reason is that these figures are as perfect and lively to our present senses in our sleep as when we are awake for oftimes the sleeping motion prints figures on the inside of the optick nerve as on the inside of the pia mater as the waking motion doth on the outside and when we hear them as it were discourse words right on the inside of the drum of the ear or pia mater by the sensitive motion as on the outside when we are awake for all the sensitive works inwards asleep as outward awake for if we smell sents pleasing or displeasing the sensitive spirits draw lines and set notes on the inside of the dura mater and pia mater of the brain and so for taste and touch they draw plateforms in the inside of the skin either of the skin of the tongue or any other outward parts of the body as they do on the outside of the skin awake Thus the senses present as perfect prints to the rational oft times in sleep as awake onely they print on the inside a sleep and on the outside awake and what rational creature would not beleeve their senses for should a man see another man die and see him buried and afterwards should see that man alive again and hear him speak and touch him shall feel the substance of flesh would not he think he lived Thomas the Apostle questions the relations of our Saviours resurrection from the grave but never questioned his senses when he saw and touched him so in our dreames when the sensitive innate matter prints such figures on the optick nerve as of such a person which is dead the rational matter straight paterns out the sensitive print and when the sensitive print and the rational figure is just alike the other motion of the rational matter cannot question the truth of that figure or figures being there though they may question how they come alive again treating with it as if awake the same is if the sensitive innated prints any thing as dead which is living and the rational pattern it the rest of the rational motions make no question of the
truth of those sleeping motions untill waking motions otherwayes inform them for rational motion in every particular figure knows little of the sensitive but what the senses shews them in the several motions yet the rational generally knows what they present unto them which every particular sense doth not each motion is unknown and are strangers to each other in one and the same figure for the ear knows not what the eye seeth nor the eyes know not what the nose smelleth nor the nose knows not what the tongue tasts nor the tongue knows not what the body feels but the rational innat matter in a figure knows all the sensitive motions in the same figure as long as the figure is perfect and moves in an Animal way and that the rational motion moves regular for when the motions are irregular they can take no perfect copies nor notice how the sensitive move that is the reason that in perturbed passions which are onely irregular motions the senses become as it were uselesse to them but most commonly the disorder of one brings the disorder of the other I will not say at all times and so when the sensitive spirits are regular the rational is regular but not at all times for some times the one is regular the other is not but the rational which takes copies of the sensitives is oftener disordered by the sensitives then the sensitives by the rational for when there is grief in the minde many times the body is in good health but it is seldom known when the body is sick but the minde is troubled Chap. 155. Of Local Dreames THe reason that many times we dream of walking woods or houses and the like is through this following reason The rational innate matter as I often said before turns most commonly into such figures as the sensitive innate matter prints or hath printed upon the senses now if a tree or house or the like be printed on the inside of the pia mater or the like sensitive part when we are asleep the rational innate matter straight figures them these figures move after a local manner although they have not an animal or local shape the reason is that the rational innated matter being purer in it self without the mixture of dull matter moves onely in their own matter and the figure moves in the matter whereas the sensitive innated matter working upon the dull part of matter moves in that dull matter and not the dull matter in the sensitive innated matter that is the sensitive innate matter moves in the dull part of matter and the dull part of matter is moved by the sensitive innate matter thus the sensitive figure is moved but not moving but the rational innated matters figures give their own motions likewise if we have seen a battle or heard of a battle and afterwards we dream of the same or of the like battle then the rational innated matter puts its self into animal figures and moves after a local manner each figure placing it self after that manner or way as was related or printed by the senses or after away of its own invention and when the figures encounter each other as they must do to fight a battle in the brain and then some seeme to be falling and others dead and some mangled those figures are as falling and broken and cease to move after the local manner and when one party seems to move as in a confusion then the motions are irregular and just as the senses present so doth the rational innated matter act in the brain when we sleep and sometimes when we are awake as in imagination Chap. 156. Of the senses and the objects that pass through the senses THat innate matter which I call the sensitive spirits makes holes which holes serve as doors in animal figures to receive outward objects as the holes that are made in the eyes ears nostrils mouth and the pores of the skin wherein the animal receives light sound scent tast and touch the senses are brought and presented by the sensitive innated matter to the rational innated matter who takes knowledg thereof as for example there is a hous or a tree or any the like gross material figure these being placed beforethe passage of the eyes those sensitive spirits in the eye taking notice thereof with the help of that brings the objects therein strait prints or paints those objects upon the optick nerve or upon the outside of the brain as the dia mater or pia mater upon which the rational spirits view as on pictures then copie them out not by working on the dull part of matter as the sensitives innated matter doth but turn themselves by number and measure into figures like those printed or painted figures the difference is that the rational matter is like sculptures the others as pictures upon flats these rational figures we call knowledg or understanding and as long as these rational figures last though the object is absent and the prints rub out by other objects or by distance of place or the like we call memory but when those rational figures are dissolved and afterwards repeated be wrought without a presentment of the senses we call it remembrance and the reason the memory is not so strong as the present sense nor the remembrance so perfect as the memory is that with the present object there are two figures as the rational sculpture and the sensitive point when the memory is but one as the sculpture which remains as with the rational but the sensitive print is rubbed or worn out and the reason why remembrance is not so perfect as the memory is because remembrance is but a copy of a copy from the original print for remembrance is but a pattern taken from the Memory and the memory 〈◊〉 a pattern taken from the objects Chap. 157. Of figure presented to the senses and figures together THe reason why figurative senses are quicker then the figurative growth is It is less labour in printing on the dull part of matter then in cutting out sculpt figures not for the strength of actions as for the several laborious actions therein fetching their material a far way and for many several places which requires time and place when printing is but a press laid upon a flat Chap. 158. Of objects and the senses something differing from the other Chapter THat innate matter which I call the sensitive spirits for distinction sake makes holes or doors in animal figures to receive outward objects as the ears eyes nostrils mouth pores of the skin and the like and these outward objects are presented to that part of innate matter which I call rational spirits but that part of innate matter I call sensitive spirits as for example thus there is a house or a tree or any the like gross material figure which is subject to the sense of animal figures these standing at the doors of the eyes which as soon as the sensitive spirits
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
of the eye dazles the sight and clips and cuts the exterior objects into so many parts as no one part can be perfectly known or seen and too slow motion blunts the sight like a sharp point that is struck upon a stone or the like besides when it is fixt too long upon one object other objects passe by before it removes or wearies it so much as one cannot take notice of it But when the eyes are too quick it is by reason the nerve strings that tie and fasten the ball of the eye to the head are too slack which makes the eye ball so loose as the least motion moves it or else these nervous strings are too small which makes them so weak as every little motion moves so as they are alwayes in motion as it were for if the nerves and sinew-strings be too small for the weight of the eye ball it may alwayes have a trembling motion like a sthe aspen or like weights that cannot poise steddy as long as there is a disproportion and when the eyes are too slow the reason is when the sinews or nerve-strings are so short tied or shrunk up so that it holds the eye ball too hard or too straight giving it not liberty to stir and turn from side to side or to role about A seventh defect may be when the eyes look asquint as it may do two several wayes the one is when the ball of the eye is tied too short by the nervous string towards the nose by which the balls of either eye are drawn so much inward to each other as to look at each other but that they are some wayes hindered by the nose this makes the lines or points that shoot from either eye to meet acrosse which makes all exterior objects to look double but if the eye string ties the balls of the eyes too short towards the temples it draws the points from the center and the eyes out of the natural bias which causeth a side look as seeing two several wayes at once but neither way perfectly by reason that the lines that issue from the eyes lie not level neither can those lines meet upon an object in a triangular which joyns 〈◊〉 sight of each eye into a point which makes sight so much the stronger Thus if the strings be too loose or too hard or too small or that the optick is shrunk up or the eye-lid-hole covered with some scale or filme or the eye-lid-hole too little or too big or the christalline full or the brain full or too many vapours continually ascending from the bowels or stomach or if the eye be too quick or too slow it is a great defect in sight But if the passage be quite stopped up of the strings or christalline part be broke those are irrecoverably blinde Chap. 163. Of Hearing AFter the same manner is the sense received at the ear onely the difference is that instead of drawing printing the outward objects received through the eye printed on the optick nerve so the sensitive innated matter sets or pricks down notes and draws lines on the drum of the ear as musicians do upon paper or the like and the sensitive innated matter in making them run and make stops according as the vocal sound is set and it is louder or lower according as they work weaker or stronger but for the verbal it is writ 〈◊〉 printed on the drum of the ear in letters for words and the knowledge the animal figure takes is when the rational innated matter moves according to those letters or notes or wayes of division but in a confused sound there is no order time nor stop kept nor no perfect note nor letter nor line prick'd or printed or drawn but as we vulgarly say it is all scrible-scrable or else ciphers set for notes and like as it is to the opticks so it is to the ear for the notes and letters as the pictures which fade for as the outward motions slacken so the vocal and verbal sound dissolves and the memory and remembrance of sounds vocal and verbal is as the sense of the objects on the opticks Chap. 164. Of Articular sounds or sounds without distinction IT is strange if we consider that one word should strike so many several ears and so to be heard perfectly by every particular ear but surely to my reason one word or note cannot fill so many ears as can stand to hear it again it is strange that a word should directly hit into every ear that stands to hear it I will not say alwayes for sometimes a word is spoke two or three times over although the ear be clear before it can hit the entrance but that is but seldome but in my opinion it is not a single word that runs about from ear to ear for then all would not hear at once for if there were a multitude the last ear might not hear a week after or at least a day after it had been spoken Wherefore in my opinion it must be after this manner the mouth tongue and breath formes not onely a single word but millions in one lump with the same labour of pains as for one word as for example take a sheet of paper or the like and fold it into many folds in a small compass and stamp a print thereon and every fold shall have the like print with one stamp and until they are parted they stick so close as if they were but one printed body when every fold is divided by the stamp with the print thereon so likewise the mouth folds up thin air and the tongue gives the printed stamp which being cast forth like a ball of wilde-fire disperseth in a crack or sound and then suddenly spreads about in several streams thus millions of words run about in lines of air passing in all pores and hollow bodies as the ear or the like concaves as hollow wood and vaults where finding resistance rebounds back in repetitions and according to their strength or the strength of their bearing motions they pierce farther and fall shorter and according to the freeness of the passage they sound louder clearer lower or duller and according to their stamp they are perfect or imperfect After the same manner is all distinct sounds notes being printed as words but sounds without distinction are like stamps without prints that is plain pieces of air but if the ear be stopped the sound is lost to the brain I will not say to natural sense for surely the brain is not the whole ingrosser of that and the like sensitive knowledg neither will say the animal head ingrosses all that sort of tempered matter or that no passage can conveigh a sound but the animal ear But most probably all sounds spread as lights as for example a small candle will enlighten a large compass by reason rayes of light streame equally from the center candle to the circumference so is sound for when a pistol or any the like shots of a
a glibby and moist body rather then a soaking wet body but when this watry extenuation extenuates beyond the degree of water they turn to vapour which causeth the diseased to be puft or blown like a bladder rather then swell'd out as we shall perceive that a little time before the patients fall into a consumption they will be so puft out as their flesh wil be like a fire-bal the next degree they fall into a fiery extenuation For when the humour extenuates beyond vapor which is a kinde of an aire then it becomes hot like fire which is a hective fevour and when the humour hath extenuated to the farthest degree it expulses and so pulls down and throws out the life of the diseased but in the hidropical diseases there must first be applied attractive medicines to draw out the watry overflows by issues cupping-glasses or the like then there must be applyed expulsive medicines as purgings and bleeding and sweatings yet they must be gently applyed for fear of weakning the body by drawing out the humour too suddenly then there must be applied contracting medicines to draw into an united substance as to gather or draw up those parts that have been made loose porous and spungie with the disease then there must be applied retentive medicines to confirm and settle them after their natural manner or form then last there must be applied disgestive medicines to restore what is wasted but if any of the principal parts be impaired wasted or expulsed they neither can be restored nor mended but by a new creation which uncreating braines perhaps conceive not but I must intreat my readers to observe that some sorts of motions begin a disease that is they lay the foundations thereof and other sorts of motions work upon those foundations Chap. 193. Of apoplexies SOme sorts of apoplexies are caused by an inbred superfluous water in the brain which being congealed by a cold contraction falling to the knitting part of the head which is the hinder part it stupifies the senses stopping the natural motions as a flowing river that is turned into ice but those sorts of apoplexies are curable if assistance be taken in time which is by hot dilating medicines not onely to stretch out the icy contraction but to expell that cold watry humour by a rarification but if the apoplexie be caused by an inbred slime as flegme which is of a thicker nature then water and is become crusted or peterated by hot contractions it is seldom or never cured no more then brick which is once baked by the sun or in a fire can be made to such clay as it was before it was burnt But mistake me not for I do not mean the humour is as hard as stone or brick in the head but so hard as to the nature of the brain that is the flegme is grown so dry and tough as not to be dissolved so soon as the nature of the brain requires it for though flegme will be contracted into stone as in the bladder and kidnies yet not in the brain by reason the nature of the brain is so tender and so sensible as it cannot indure so solid a substance therein nor suffer so long a time as the humour will be penetrating to stop the passages to the brain not but those kinde of motions that produce stone may be so strong and so swift as to turn matter into stone immediately but I do beleeve not in the animal bodies for they are too weak figures for so strong motions to work in but as I said these hot or cold contractions for both sorts of contractions produce stone so both sorts of contractions make tough clammy crusted hard flegme which is some degree towards stone flegme if it stop the passages to the brain it causeth an apoplexie but the 〈◊〉 why the watry contractions are more apt for cure is because the nature of water is fluid and is easily dissolved by dilations having interior nature to extenuations but slime and flegme are more solid and so not so flexible to be wrought upon as suddenly to change shape or nature in being dissolved or transformed The third cause is a fulnesse of blood or a thicknesse of blood for when the veins are too full there is not vacuity enough for the blood to run so stops the motion thereof or if the blood is too thick or clammy it becoms lesse fluid and the more solid it is the slower the motion is and though the blood may have too quick a motion by reason of heat so it may have too slow a motion by reason of thicknesse and if the veines are filled too full of hot blood wherein are many spirits it endangers the breaking some of the veines like as when strong liquor is put into a barrel if it be filled too ful the strength of the spirits striving for liberty break the barrel the like will the blood in the veins and if a vein chance to break in the head it overflows the brain and drowns the life therein The last is grosse vapor which may ascend from the bowels or stomack which causeth so great a smoak as it suffocates or choaks the brain smothering out the life of the body All apoplexies are somewhat of the nature of dead palsies Chap. 194. Of Epilepses which is called falling-sicknesse THis disease is caused by a water in the brain which water is most commonly green like sea water and hath an ebbing and flowing motion like the tides thereof and when the water is at full tide on the forepart of the head it takes the diseased after the manner of panting and short breathing beating themselves and foaming at the mouth neither can they hear see smell nor speak the reason is that the flowing motion driving the watry humour so far out as it extends the pia mater and dia mater of the brain farther then the natural extention which extention swelling out towards the outward part of the head hinders all recourse stopping those passages which should receive the objects through the exterior senses and the froth or slimy humor which is betwixt the skin where the brain lies and the skull being pressed out fals through the throat into the mouth and there works forth like yeast which is called foaming but though the motions of the head are thus altered for a time so as there is neither sense nor rational knowledg yet the body may be after the natural course and not any wayes altered but the body feeling life opprest in the head the several parts or members in the body strive and struggle with what power and strength they have to release it Like as a loyal people that would defend or release their natural and true born King from being prisoner to a foraign enemy but when this water flows to the hinder part of the head the pia mater and dia mater extending out that way stops all the nerves in the nodel of the head by which
made in the heart and not in the head is that when the brain is distempered and mad as we say yet the passions may be free and regular and Love and Hate which are the two chief passions may be constant to the objects they were placed on thus the minde or soul which is the rational innate matter lies as much in the heart as the head Chap. 147. Of different passions in one and the same part AS for passion we shall love and hate at one and the same time but not one and the same thing at one and 〈◊〉 same time for that is impossible But different passions are made according to the subjects or objects they move by or to yet the rational innated matter which creates passions may move partly sympathetically and partly antipathetically at one and the same time As for example a man may be in love with a woman for her beauty or wit or behaviour and yet have an aversion to her bad qualities but a man cannot love the person of a woman and hate it at one and the same time but to the creating of those passions that sympathies as love and hope and joy and the like The rational innate matter doth as it were spread and delate its self but for those passions that antipathies it contracts it self more together as in hate fears jealousies doubts envy spight and the like and when two or three passions arise at one time as a passion of grief for my friend that is killed and a passionate hate to his murtherer or the like then the rational innated matter divides its self partly moving after one manner and partly moving after a quite contrary manner and so may divide into as many parts and after as many several manners as their place or quantity will give way to but when we love what was hated or hate what was loved then the innate matter changes their motions towards such a subject or object without a division but when they move disorderly the passions are like a tempest at Sea passions beat against passions in a confused manner distempering the whole body causing the senses to mistake with the violence thereof likewise in the brain there may be opposite motions amongst one and the same degree of innated matter either rational or sensitive either by an alteration of motion in one and the same part of matter or by divisions moving in parts but when the rationall innate matter moves in a regular division and the measures of time and the notes of motions skilfully set and rightly kept that is curiously or neatly and carefully ordered then there is a harmony which harmony is a quiet minde gentle imaginations a clear understanding a solid judgment elevated fancies and ready memory but when this rational innated matter moves disorderly there arises extravagant fancies false reasons misunderstandings and the like Chap. 148. The affinity betwixt imaginations and passions IT is the rational innate matter that makes passions and not the sensitive innated matter for the senses onely present the 〈◊〉 the rational the passions which shews the rational innated 〈◊〉 is as much in the heart as in the head and may be of the same degree of strength although they work different wayes as being different figures yet there is such sympathie with each other whether by recourse or otherwise as passions will raise imaginations corrupt judgment disorder reason and blindfold understanding And imaginations will raise passions as fear love hate doubts hopes and the like which shews that the rational innate matter in the head and heart hath such affinity as the sensitive innated matter hath in the stomach and head as the pain in the head will make the stomach sick and a sickness in the stomach will make the head-ache I will not say at all times but most commonly neither will imaginations at all times raise a passion nor a passion an imagination but very often Chap. 149. Of the Brain THe brain is not the cause of knowledg and understanding for a bird that hath but a little brain seems as understanding if not more then a great beast as an ox or the like which hath far greater quantity of brain but perchance the bird hath more of the rational innated matter in his little brain then the beast that hath more braine for the rational innated matter moves in the brain not on the brain for that is wrought and moved by the sensitive innate matter being made of the dull part of matter for when the brain is defective it is caused by the sensitive innated matter not the rational innated matter yet oft times the sensitive innate matter disorders the motions of the rational innated matter as we shall see in distempered and sick bodies like-wise the disordred motions in the rational innate matter will disorder the sensitive motions as we shall see by troubled mindes Chap. 150. Of the multitude of figures amongst the rational matter in the brain and heart THe reason why we may have millions of several figures in our memory at one time so likewise raised up to our remembrance when we can receive but one perfect figure through our senses at one time is that the passages for outward objects to enter is so straight in all animal figures as that but one object can take place therein I mean as being perfectly distinct for the passages being straight many objects entring at once make a confusion at least a disorder for if more then one object be presented at one time to any particular sense they are received but by piece-meals as in the small parts and many times the divided parts are so mixt together as no piece is perfectly seen or heard or smelt or tasted or touched besides the passages being straight the sensitive innate matter cannot work so regular having not liberty for it is not with the sensitive innate matter as with the rational innate matter by reason the sensitive innate matter works upon gross materials as upon the dull part of matter which makes that it cannot move so nimbly nor divide into parts so suddenly especially in a straight passage as the rational innate matter can which moves onely in number and measure without any dull mixture for the rational innate matter can figure out the whole world and millions of several figures therein sooner and swifter then the sensitive innate matter can print one figure upon any of the senses and not onely those figures that the sensitive innate matter presents or hath presented but makes those figures that were never presented as those we call phantasms and as I said the rational innate matter hath more room to move in as in the head and heart then the sensitive innate matter hath in the ear eye nostrils mouth or pores of the flesh so there may be a greater quantity or proportion of that rational moving matter together in a body or bulk as I may say then of the sensitive innate matter in the foresaid passages