VI. Of Dividing and Vniting of Parts THough every Self-moving Part or Corporeal Motion have free-will to move after what manner they please yet by reason there can be no Single Parts several Parts unite in one Action and so there must be united Actions for though every particular Part may divide from particular Parts yet those that divide from some are necessitated to join with other Parts at the same point of time of division and at that very same time is their uniting or joining so that Division and Composition or Joining is as one and the same act Also every altered Action is an altered figurative Place by reason Matter Figure Motion and Place is but one thing and by reason Nature is a perpetual motion she must of necessity cause infinite Varieties CHAP. VII Of Life and Knowledg ALL the Parts of Nature have Life and Knowledg but all the Parts have not Active Life and a perceptive Knowledg but onely the Rational and Sensitive And this is to be noted That the variousness or variety of Actions causes varieties of Lives and Knowledges For as the Self-moving parts alter or vary their Actions so they alter and vary their Lives and Knowledges but there cannot be an Infinite particular Knowledg nor an Infinite particular Life because Matter is divisible and compoundable CHAP. VIII Of Nature's Knowledg and Perception IF Nature were not Self-knowing Self-living and also Perceptive she would run into Confusion for there could be neither Order nor Method in Ignorant motion neither would there be distinct kinds or sorts of Creatures nor such exact and methodical Varieties as there are for it is impossible to make orderly and methodical Distinctions or distinct Orders by Chances Wherefore Nature being so exact as she is must needs be Self-knowing and Perceptive And though all her Parts even the Inanimate Parts are Self-knowing and Self-living yet onely her Self-moving Parts have an active Life and a perceptive Knowledg CHAP. IX Of PERCEPTION in general PErception is a sort of Knowledg that hath reference to Objects that is Some Parts to know other Parts But yet Objects are not the cause of Perception for the cause of Perception is Self-motion But some would say If there were no Object there could be no Perception I answer It is true for that cannot be perceived that is not but yet corporeal motions cannot be without Parts and so not without Perception But put an impossible case as That there could be a single Corporeal Motion and no more in Nature that Corporeal Motion may make several Changes somewhat like Conceptions although not Perceptions but Nature being Corporeal is composed of Parts and therefore there cannot be a want of Objects But there are Infinite several manners and ways of Perception which proves That the Objects are not the Cause for every several kind and sort of Creatures have several kinds and sorts of Perception according to the nature and property of such a kind or sort of Composition as makes such a kind or sort of Creature as I shall treat of more fully in the following Parts of this Book CHAP. X. Of Double PERCEPTION THere is a Double Perception in Nature the Rational Perception and the Sensitive The Rational Perception is more subtil and penetrating than the Sensitive also it is more generally perceptive than the Sensitive also it is a more agil Perception than the Sensitive All which is occasioned not onely through the purity of the Rational parts but through the liberty of the Rational parts whereas the Sensitive being incumbred with the Inanimate parts is obstructed and retarded Yet all Perceptions both Sensitive and Rational are in parts but by reason the Rational is freer being not a painful Labourer can more easily make an united Perception than the Sensitive which is the reason the Rational parts can make a Whole Perception of a Whole Object Whereas the Sensitive makes but Perceptions in part of one and the same Object CHAP. XI Whether the Triumphant Parts can be perceived distinctly from each other SOme may make this Question Whether the Three sorts of Parts the Rational Sensitive and Inanimate may be singly perceived I answer Not unless there were single Parts in Nature but though they cannot be singly perceived yet they singly perceive because every Part hath its own motion and so it s own perception And though those Parts that have not self-motion have not perception yet being joined as one Body to the Sensitive they may by the Sensitive Motion have some different sorts of Self-knowledg caused by the different actions of the Sensitive parts but that is not Perception But as I said the Triumphant Parts cannot be perceived distinctly asunder though their Actions may be different for the joining or intermixing of Parts hinders not the several Actions as for example A Man is composed of several Parts or as the Learned term them Corporeal Motions yet not any of those different Parts or Corporeal Motions are a hindrance to each other The same between the Sensitive and Rational Parts CHAP. XII Whether Nature can know her self or have an Absolute Power of her self or have an exact Figure I Was of an opinion That Nature because Infinite could not know her Self because Infinite hath no limit Also That Nature could not have an Absolute Power over her own Parts because she had Infinite Parts and that the Infiniteness did hinder the Absoluteness But since I have consider'd That the Infinite Parts must of necessity be Self-knowing and that those Infinite Self-knowing Parts are united in one Infinite Body by which Nature must have both an United Knowledg and an United Power Also I questioned Whether Nature could have an Exact Figure but mistake me not for I do not mean the Figure of Matter but a composed Figure of Parts because Nature was composed of Infinite Variety of Figurative Parts But considering that those Infinite Varieties of Infinite Figurative Parts were united into one Body I did conclude That she must needs have an Exact Figure though she be Infinite As for example This World is composed of numerous and several Figurative parts and yet the World hath an exact Form and Frame the same which it would have if it were Infinite But as for Self-knowledg and Power certainly God hath given them to Nature though her Power be limited for she cannot move beyond her Nature nor hath she power to make her self any otherwise than what she is since she cannot create or annihilate any part or particle nor can she make any of her Parts Immaterial or any Immaterial Corporeal Nor can she give to one part the Nature viz. the Knowledg Life Motion or Perception of another part which is the reason one Creature cannot have the properties or faculties of another they may have the like but not the same CHAP. XIII Nature cannot judg her self ALthough Nature knows her self and hath a free power of her self I mean a natural Knowledg and Power yet Nature cannot
be an upright and just Judg of her self and so not of any of her Parts because every particular part is a part of her self Besides as she is Self-moving she is Self-changeing and so she is alterable Wherefore nothing can be a perfect and a just Judg but something that is Individable and Unalterable which is the Infinite GOD who is Unmoving Immutable and so Unalterable who is the Judg of the Infinite Corporeal Actions of his Servant Nature And this is the reason that all Nature's Parts appeal to God as being the only Judg. CHAP. XIV Nature Poyses or Balances her Actions ALthough Nature be Infinite yet all her Actions seem to be poysed or balanced by Opposition as for example As Nature hath dividing so composing actions Also as Nature hath regular so irregular actions as Nature hath dilating so contracting actions In short we may perceive amongst the Creatures or Parts of this World slow swift thick thin heavy leight rare dense little big low high broad narrow light dark hot cold productions dissolutions peace warr mirth sadness and that we name Life and Death and infinite the like as also infinite varieties in every several kind and sort of actions but the infinite varieties are made by the Self-moving parts of Nature which are the Corporeal Figurative Motions of Nature CHAP. XV. Whether there be Degrees of Corporeal Strength AS I have declared there are in my Opinion Two sorts of Self-moving Parts the one Sensitive the other Rational The Rational parts of my Mind moving in the manner of Conception or Inspection did occasion some Disputes or Arguments amongst those parts of my Mind The Arguments were these Whether there were degrees of Strength as there was of Purity between their own sort as the Rational and the Sensitive The Major part of the Argument was That Self-motion could be but Self-motion for not any part of Nature could move beyond its power of Self-motion But the Minor part argued That the Self-motion of the Rational might be stronger than the Self-motion of the Sensitive But the Major part was of the opinion That there could be no degrees of the Power of Nature or the Nature of Nature for Matter which was Nature could be but Self-moving or not Self-moving or partly Self-moving or not Self-moving But the Minor argued That it was not against the nature of Matter to have degrees of Corporeal Strength as well as degrees of Purity for though there could not be degrees of Purity amongst the Parts of the same sort as amongst the Parts of the Rational or amongst the Parts of the Sensitive yet if there were degrees of the Rational and Sensitive Parts there might be degrees of Strength The Major part said That if there were degrees of Strength it would make a Confusion by reason there would be no Agreement for the Strongest would be Tyrants to the Weakest in so much as they would never suffer those Parts to act methodically or regularly But the Minor part said that they had observed That there was degrees of Strength amongst the Sensitive Parts The Major part argued That they had not degrees of Strength by Nature but that the greater Number of Parts were stronger than a less Number of Parts Also there were some sorts of Actions that had advantage of other sorts Also some sorts of Compositions are stronger than other not through the degrees of innate Strength nor through the number of Parts but through the manner and form of their Compositions or Productions Thus my Thoughts argued but after many Debates and Disputes at last my Rational Parts agreed That If there were degrees of Strength it could not be between the Parts of the same degree or sort but between the Rational and Sensitive and if so the Sensitive was Stronger being less pure and the Rational was more Agil being more pure CHAP. XVI Of Effects and Cause TO treat of Infinite Effects produced from an an Infinite Cause is an endless Work and impossible to be performed or effected only this may be said That the Effects though Infinite are so united to the material Cause as that not any single effect can be nor no Effect can be annihilated by reason all Effects are in the power of the Cause But this is to be noted That some Effects producing other Effects are in some sort or manner a Cause CHAP. XVII Of INFLVENCE AN Influence is this When as the Corporeal Figurative Motions in different kinds and sorts of Creatures or in one and the same sorts or kinds move sympathetically And though there be antipathetical Motions as well as sympathetical yet all the Infinite parts of Matter are agreeable in their nature as being all Material and Self-moving and by reason there is no Vacuum there must of necessity be an Influence amongst all the Parts of Nature CHAP. XVIII Of FORTVNE and CHANCE FOrtune is only various Corporeal Motions of several Creatures design'd to one Creature or more Creatures either to that Creature or those Creatures Advantage or Disadvantage If Advantage Man names it Good Fortune if Disadvantage Man names it Ill Fortune As for Chance it is the visible Effects of some hidden Cause and Fortune a sufficient Cause to produce such Effects for the conjunction of sufficient Causes doth produce such or such Effects which Effects could not be produced if any of those Causes were wanting So that Chances are but the Effects of Fortune CHAP. XIX Of TIME and ETERNITY TIME is not a Thing by it self nor is Time Immaterial for Time is only the variations of Corporeal Motions but Eternity depends not on Motion but of a Being without Beginning or Ending The Second Part. CHAP. I. Of CREATVRES ALL Creatures are Composed-Figures by the consent of Associating Parts by which Association they joyn into such or such a figured Creature And though every Corporeal Motion or Self-moving Part hath its own motion yet by their Association they all agree in proper actions as actions proper to their Compositions and if every particular Part hath not a perception of all the Parts of their Association yet every Part knows its own Work CHAP. II. Of Knowledg and Perception of different kinds and sorts of Creatures THere is not any Creature in Nature that is not composed of Self-moving Parts viz. both of Rational and Sensitive as also of the Inanimate Parts which are Self-knowing so that all Creatures being composed of these sorts of Parts must have a Sensitive and Rational Knowledg and Perception as Animals Vegetables Minerals Elements or what else there is in Nature But several kinds and several sorts in these kinds of Creatures being composed after different manners and ways must needs have different Lives Knowledges and Perceptions and not only every several kind and sort have such differences but every particular Creature through the variations of their Self-moving Parts have varieties of Lives Knowledges Perceptions Conceptions and the like and not only so but every particular part of one and the same Creature have varieties of Knowledges and Perceptions because
they have varieties of Actions But as I have declared there is not any different kind of Creature that can have the like Life Knowledg and Perception not only because they have different Productions and different Forms but different Natures as being of different kinds CHAP. III. Of Perception of Parts and Vnited Perception ALL the Self-moving Parts are perceptive and all Perception is in Parts and is dividable and compoundable as being Material also Alterable as being Self-moving Wherefore no Creature that is composed or consists of many several sorts of Corporeal Figurative Motions but must have many sorts of Perception which is the reason that one Creature as Man cannot perceive another Man any otherwise but in Parts for the Rational and Sensitive nay all the Parts of one and the same Creature perceive their Adjoining Parts as they perceive Foreign Parts only by their close conjunction and near relation they unite in one and the same actions I do not say they always agree for when they move irregularly they disagree And some of those United Parts will move after one manner and some after another but when they move regularly then they move to one and the same Design or one and the same United Action So although a Creature is composed of several sorts of Corporeal Motions yet these several sorts being properly united in one Creature move all agreeably to the Property and Nature of the whole Creature that is the particular Parts move according to the property of the whole Creature because the particular Parts by conjunction make the Whole So that the several Parts make one Whole by which a Whole Creature hath both a general Knowledg and a Knowledg of Parts whereas the Perceptions of Foreign Objects are but in the Parts and this is the reason why one Creature perceives not the Whole of another Creature but only some Parts Yet this is to be noted That not any Part hath another Part 's Nature or Motion nor therefore their Knowledg or Perception but by agreement and unity of Parts there is composed Perceptions CHAP. IV. Whether the Rational and Sensitive Parts have a Perception of each other SOme may ask the Question Whether the Rational and Sensitive have Perception of each other I answer In my Opinion they have For though the Rational and Sensitive Parts be of two sorts yet both sorts have Self-motion so that they are but as one as that they are both Corporeal Motions and had not the Sensitive Parts incumbrances they would be in a degree as agil and as free as the Rational But though each sort hath perception of each other and some may have the like yet they have not the same for not any Part can have another's Perception or Knowledg but by reason the Rational and Sensitive are both Corporeal Motions there is a strong sympathy between those sorts in one Conjunction or Creature Indeed the Rational Parts are the Designing Parts and the Sensitive the Labouring Parts and the Inanimate are as the Material Parts not but all the three sorts are Material Parts but the Inanimate being not Self-moving are the Burdensome Parts CHAP. V. Of Thoughts and the whole Mind of a Creature AS for Thoughts though they are several Corporeal Motions or Self-moving Parts yet being united by Conjunction in one Creature into one whole Mind cannot be perceived by some Parts of another Creature nor by the same sort of Creature as by another Man But some may ask Whether the whole Mind of one Creature as the whole Mind of one Man may not perceive the whole Mind of another Man I answer That if the Mind was not joyn'd and mix'd with the Sensitive and Inanimate Parts and had not interior as well as exterior Parts the whole Mind of one Man might perceive the whole Mind of another Man but that being not possible one whole Mind cannot perceive another whole Mind By which Observation we may perceive there are no Platonick Lovers in Nature But some may ask Whether the Sensitive Parts can perceive the Rational in one and the same Creature I answer They do for if they did not it were impossible for the Sensitive Parts to execute the Rational Designs so that what the Mind designs the Sensitive Body doth put in execution as far as they have Power But if through Irregularities the Body be sick and weak or hath some Infirmities they cannot execute the Designs of the Mind CHAP. VI. Whether the Mind of one Creature can perceive the Mind of another Creature SOme may ask the reason Why one Creature as Man cannot perceive the Thoughts of another Man as well as he perceives his exterior Sensitive Parts I answer That the Rational Parts of one Man perceive as much of the Rational Parts of another Man as the Sensitive Parts of that Man doth of the Sensitive Parts of the other Man that is as much as is presented to his Perception for all Creatures and every part and particle have those three sorts of Matter and therefore every part of a Creature is perceiving and perceived But by reason all Creatures are composed of Parts viz. both of the Rational and Sensitive all Perceptions are in parts as well the Rational as the Sensitive Perception yet neither the Rational nor the Sensitive can perceive all the Interior Parts or Corporeal Motions unless they were presented to their perception Neither can one Part know the Knowledg and Perception of another Part but what Parts of one Creature are subject to the perception of another Creature those are perceived CHAP. VII Of Perception and Conception ALthough the Exterior Parts of one Creature can but perceive the Exterior Parts of another Creature yet the Rational can make Conceptions of the Interior Parts but not Perception for neither the Sense nor Reason can perceive what is not present but by rote as after the manner of Conceptions or Remembrances as I shall in my following Chapters declare So that the Exterior Rational Parts that are with the Exterior Sensitive Parts of an Object are as much perceived the one as the other but those Exterior Parts of an Object not moving in particular Parties as in the whole Creature is the cause that some Parts of one Creature cannot perceive the whole Composition or Frame of another Creature that is some of the Rational Parts of one Creature cannot perceive the whole Mind of another Creature The like of the Sensitive Parts CHAP. VIII Of Human Suppositions ALthough Nature hath an Infinite Knowledg and Perception yet being a Body and therefore divisible and compoundable and having also Self-motion to divide and compound her Infinite Parts after infinite several manners is the reason that her finite Parts or particular Creatures cannot have a geral or infinite Knowledg being limited by being finite to finite Perceptions or perceptive Knowledg which is the cause of Suppositions or Imaginations concerning Forrein Objects As for example
every particular Part of a Man is not generally perceived for the Interior Parts do not generally perceive the Exterior nor the Exterior generally or perfectly the Interior and yet both Interior and Exterior Corporeal Motions agree as one Society for every Part or Corporeal Motion knows its own Office like as Officers in a Common-wealth although they may not be acquainted with each other yet they know their Employments So every particular Man in a Common-wealth knows his own Employment although he knows not every Man in the Common-wealth The same do the Parts of a Man's Body and Mind But if there be any Irregularity or Disorder in a Common-wealth every Particular is disturbed perceiving a Disorder in the Common-wealth The same amongst the Parts of a Man's Body and yet many of those Parts do not know the particular Cause of that general Disturbance As for the Disorders they may proceed from some Irregularities but for Peace there must be a general Agreement that is every Part must be Regular CHAP. VI. Of Divided and Composed Perceptions AS I have formerly said There is in Nature both Divided and Composed Perceptions and for proof I will mention Man's Exterior Perceptions As for example Man hath a Composed Perception of Seeing Hearing Smelling Tasting and Touching whereof every several sort is composed though after different manners or ways and yet are divided being several sorts of Perceptions and not all one Perception Yet again they are all Composed being united as proper Perceptions of one Man and not only so but united to perceive the different Parts of one Object for as Perceptions are composed of Parts so are Objects and as there are different Objects so there are different Perceptions but it is not possible for a Man to know all the several sorts of Perceptions proper to every Composed Part of his Body or Mind much less of others CHAP. VII Of the Ignorances of the several Perceptive Organs AS I said That every several composed Perception was united to the proper use of their whole Society as one Man yet every several Perceptive Organ of Man is ignorant of each other as the Perception of Sight is ignorant of that of Hearing the Perception of Hearing is ignorant of the Perception of Seeing and the Perception of Smelling is ignorant of the Perceptions of the other two and those of Scent and the same of Tasting and Touching Also every Perception of every particular Organ is different but some sorts of Human Perceptions require some distance between them and the Object As for example The Perception of Sight requires certain Distances as also Magnitudes whereas the Perception of Touch requires a Joyning-Object or Part. But this is to be noted That although these several Organs are not perfectly or throughly acquianted yet in the Perception of the several parts of one Object they do all agree to make their several Perceptions as it were by one Act at one point of time CHAP. VIII Of the particular and general Perceptions of the Exterior Parts of Human Creatures THere is amongst the Exterior Perceptions of Human Creatures both particular sorts of Perceptions and general Perceptions For though none of the Exterior Parts or Organs have the sense of Seeing but the Eyes of Hearing but the Ears of Smelling but the Nose of Tasting but the Mouth yet all the Exterior Parts have the Perception of Touching and the reason is That all the Exterior Parts are full of pores or at least of such composed Parts that are the sensible Organs of Touching yet those several Parts have several Touches not only because they have several Parts but because those Organs of Touching are differently composed But this is to be noted That every several part hath perception of the other parts of their Society as they have of Foreign parts and as the Sensitive so the Rational parts have such particular and general perceptions But it is to be noted That the Rational parts are parts of the same Organs CHAP. IX Of the Exterior Sensitive Organs of Human Creatures AS for the manner or ways of all the several sorts and particular perceptions made by the different composed parts of Human Creatures it is impossible for a Human Creature to know any otherwise but in part for being composed of parts into Parties he can have but a parted knowledg and a parted perception of himself for every different composed part of his Body have different sorts of Self-knowledg as also different sorts of Perceptions but yet the manner and way of some Human Perceptions may probably be imagined especially those of the exterior parts Man names the Sensitive Organs which Parts in my opinion have their perceptive actions after the manner of patterning or picturing the exterior Form or Frame of Foreign Objects As for example The present Object is a Candle the Human Organ of Sight pictures the Flame Light Week or Snuff the Tallow the Colour and the dimension of the Candle the Ear patterns out the sparkling noise the Nose patterns out the scent of the Candle and the Tongue may pattern out the tast of the Candle but so soon as the Object is removed the figure of the Candle is altered into the present Object or as much of one present Object as is subject to Human Perception Thus the several parts or properties may be patterned out by the several Organs Also every altered action of one and the same Organ are altered Perceptions so as there may be numbers of several pictures or Patterns made by the Sensitive Actions of one Organ I will not say by one act yet there may be much variety in one action But this is to be noted That the Object is not the cause of Perception but is only the occasion for the Sensitive Organs can make such like figurative actions were there no Object present which proves that the Object is not the Cause of the Perception Also when as the Sensitive parts of the Sensitive Organs are Irregular they will make false perceptions of present Objects wherefore the Object is not the Cause But one thing I desire not to be mistaken in for I do not say that all the parts belonging to any of the particular Organs move only in one sort or kind of perception but I say Some of the parts of the Organ move to such or such perception for all the actions of the Ears are not only hearing and all the actions of the Eye seeing and all the actions of the Nose smelling and all the actions of the Mouth tasting but they have other sorts of actions yet all the sorts of every Organ are according to the property of their figurative Composition CHAP. X. Of the Rational Parts of the Human Organs AS for the Rational parts of the Human Organs they move according to the Sensitive parts which is to move according to the Figures of Foreign Objects and their actions are if Regular at the same point of time with the Sensitive but though their
the Sensitive is rather an Agreement than a Constraint for in many cases the Sensitive will not agree and so not obey also in many cases the Rational submits to the Sensitive also the Rational sometimes will be irregular and on the other side sometimes the Sensitive will be irregular and the Rational regular and sometimes both irregular CHAP. XVII Of Human Appetites and Passions THE Sensitive Appetites and the Rational Passions do so resemble each other as they would puzzle the most wise Philosopher to distinguish them and there is not only a Resemblance but for the most part a sympathetical Agreement between the Appetites and the Passions which strong conjunction doth often occasion disturbances to the whole life of Man with endless Desires unsatiable Appetites violent Passions unquiet Humors Grief Pain Sadness Sickness and the like through which Man seems to be more restless than any other Creature but whether the cause be in the Manner or Form of Man's Composition or occasioned by some Irregularities I will leave to those who are wiser than I to judg But this is to be noted That the more Changes and Alterations the Rational and Sensitive Motions make the more variety of Passions and Appetites the Man hath also the quicker the Motions are the sharper Appetite and the quicker Wit Man hath But as all the Human Senses are not bound to one Organ so all Knowledges are not bound to one Sense no more than all the Parts of Matter to the composition of one particular Creature but by some of the Rational and Sensitive actions we may perceive the difference of some of the Sensitive and Rational actions as Sensitive Pain Rational Grief Sensitive Pleasure Rational delight Sensitive Appetite Rational Desire which are sympathetical actions of the Rational and Sensitive Parts Also through sympathy Rational Passions will occasion Sensitive Appetites and Appetites the like Passions CHAP. XVIII Of the Rational Actions of the Head and Heart of Human Creatures AS I formerly said In every Figurative Part of a Human Creature the Actions are different according to the Property of their different Composers so that the Motions of the Heart are different to the Motions of the Head and of the other several Parts but as for the Motions of the Head they are in my Opinion more after the manner of Emboss'd Figures and those of the Heart more after the manner of Flat Figures like Painting Printing Engraving c. For if we observe the Thoughts in our Heads are different from the Thoughts in our Hearts I only name these two Parts by reason they seem to sympathize or to agree more particularly to each other's actions than some of the other Parts of Human Creatures CHAP. XIX Of Passions and Imaginations SOme sorts of Passions seem to be in the Heart as Love Hate Grief Joy Fear and the like and all Imaginations Fancies Opinions Inventions c. in the Head But mistake me not I do not say that none of the other Parts of a Man have not Passions and Conceptions but I say they are not after the same manner or way as in the Heart or Head as for example Every Part of a Man's Body is sensible yet not after one and the same manner for every Part of a Man's Body hath different perceptions as I have formerly declared and yet may agree in general actions but unless the several composed Parts of a Human Creature had not several perceptive actions it were impossible to make a general perception either amongst the several Parts of their own Society or of Foreign Objects But it is impossible for me to describe the different manners and ways of the particular Parts or the different actions of any one Part for what Man can describe the different perceptive actions of that composed Part the Eye and so of the rest of the Parts CHAP. XX. That Associations Divisions and Alterations cause several Effects THE Rational and Sensitive Corporeal Motions are the perceptive Parts of Nature and that which causes acquaintance amongst some parts is their Uniting and Association That which loses acquaintance of other Parts is their Divisions and Alterations for as Self-compositions cause particular Knowledges or Acquaintances So Self-divisions cause particular Ignorances or Forgetfulnesses for as all kinds and sorts of Creatures are produced nourished and encreased by the Association of Parts so are all kinds and sorts of Perceptions and according as their Associations or their Compositions do last so doth their Acquaintance which is the cause that the Observations and Experiences of several and particular Creatures such as Men in several and particular Ages joyned as into one Man or Age causes strong and long-liv'd Opinions subtile and ingenious Inventions happy and profitable Advantages as also probable Conjectures and many Truths of many Causes and Effects Whereas the Divisions of particular Societies causes what we name Death Ignorance Forgetfulness Obscurity of particular Creatures and of perceptive Knowledges so that as particular perceptive Knowledges do alter and change so do particular Creatures for though the Kinds and Sorts last yet the Particulars do not CHAP. XXI Of the Differences between Self-Love and Passionate Love SElf-love is like Self-knowledg which is an innate Nature and therefore is not that Love Man names Passionate Love for Passionate Love belongs to several Parts so that the several parts of one Society as one Creature have both Passionate Love and Self-love as being sympathetically united in one Society Also not only the Parts of one and the same Society may have Passionate Love to each other but between several Societies and not only several Societies of one Sort but of different Sorts The Sixth Part. CHAP. I. Of the Motions of some parts of the Mind and of Forrein Objects NOtions Imaginations Conceptions and the like are such Actions of the Mind as concern not Forrein Objects and some Notions Imaginations or Conceptions of one man may be like to another man or many men Also the Mind of one man may move in the like Figurative Actions as the Sensitive Actions of other sorts of Creatures and that Man names Vnderstanding and if those Conceptions be afterwards produced Man names them Prudence or Fore-sight but if those Parts move in such Inventions as are capable to be put into Arts Man names that Ingenuity but if not capable to be put into the practice of Arts Man names it Sciences if those Motions be so subtile that the Sensitive cannot imitate them Man names them Fancies but when those Rational Parts move promiscuously as partly after their own inventions and partly after the manner of Forrein or outward Objects Man names them Conjectures or Probabilities and when there are very many several Figurative Rational Motions then Man says The Mind is full of Thoughts when those Rational Figurative Motions are of many and different Objects Man names them Experiences or Learning but when there are but few different sorts of such Figurative Motions Man names them Ignorances CHAP.
Parts every altered Action causing both an altered Self-knowledg and an altered Perceptive Knowledg CHAP. III. Of the Variety of Corporeal Motion of one and the same sort or kind of Motion THere is Infinite Variety of Motion of the same sorts and kinds of Motions as for example Of Dilatations or Extensions Expulsions Attractions Contractions Retentions Digestions Respirations There is also Varieties of Densities Rarities Gravities Levities Measures Sizes Agilness Slowness Strength Weakness Times Seasons Growths Decays Lives Deaths Conceptions Perceptions Passions Appetites Sympathies Antipathies and Millions the like kinds or sorts CHAP. IV. Of the Variety of particular Creatures NAture is so delighted with Variety that seldom two Creatures although of the same sort nay from the same Producers are just alike and yet Human Perception cannot perceive above four kinds of Creatures viz. Animals Vegetables Minerals and Elements but the several sorts seem to be very numerous and the Varieties of the several Particulars Infinite but Nature is necessitated to divide her Creatures into Kinds and Sorts to keep Order and Method for there may be numerous Varieties of sorts as for example Many several Worlds and infinite Varieties of Particulars in those Worlds for Worlds may differ from each other as much as several sorts of Animals Vegetables Minerals or Elements and yet be all of that sort we name Worlds but as for the Infinite Varieties of Nature we may say That every Part of Nature is Infinite in some sort because every Part of Nature is a perpetual Motion and makes Infinite Varieties by change or alteration of Action but there is so much Variety of the several Shapes Figures Forms and Sizes as Bigger and Less as also several sorts of Heats Colds Droughts Moistures Fires Airs Waters Earths Animals Vegetables and Minerals as are not to be expressed CHAP. V. Of Dividing and Rejoyning or Altering Exterior Figurative Motions THE Interior and Exterior Figurative Motions of some sorts of Creatures are so united by their Sympathetical Actions as they cannot be separated without a Total Dissolution and some cannot be altered without a Dissolution and other Figurative Motions may separate and unite again and others if separate cannot unite again as they were before As for example The Exterior Parts of a Human Creature if once divided cannot be rejoyned when as some sorts of Worms may be divided and if those divided Parts meet can rejoyn as before Also some Figurative Motions of different sorts and so different that they are opposite may unite in agreement in one Composition or Creature yet when the very same sorts of Figurative Motions are not so united they are as it were deadly Enemies CHAP. VI. Of Different Figurative Motions in particular Creatures THere are many Creatures that are composed of very opposite Figurative Motions as for example Some Parts of Fire and Water also all Cordials Vitriols and the like Waters also Iron and Stone and Infinite the like But that which is composed of the most different Figurative Motions is Quick-silver which is exteriorly Cold Soft Fluid Agil and Heavy also Divisible and Rejoynable and yet so Retentive of its Innate Nature that although it can be rarified yet not easily dissolved at least not that Human Creatures can perceive for it hath puzled the best Chymists CHAP. VII Of the Alterations of Exterior and Innate Figurative Motions of several sorts of Creatures THE Form of several Creatures is after several manners and ways which causes several Natures or Properties As for example The Exterior and Innate Corporeal Motions of some Creatures depend so much on each other That the least Alteration of the one causes a Dissolution of the whole Creature whereas the Exterior Corporeal Motions of other sorts of Creatures can change and rechange their actions without the least disturbance to the Innate Figurative Motions In other sorts the Innate Motions shall be quite altered but their Exterior Motions be in some manner consistent As for proof Fire is of that Nature that both the Exterior and Innate Motions are of one and the same sort so that the Alteration of the one causeth a Dissolution of the other that is Fire loses the Property of Fire and is altered from being Fire On the other side the Exterior Figurative Motions of Water can change and rechange without any disturbance to the Innate Nature but though the Alteration of the Innate Figurative Motions of all Creatures must of necessity alter the Life and Knowledg of that Creature yet there may be such consistent Motions amongst the Exterior Parts of some sorts of Creatures that they will keep their Exterior Form As for example A Tree that is cut down or into pieces when those pieces are withered and as we say dead yet they remain of the Figure of Wood. Also a dead Beast doth not alter the Figure of Flesh or Bones presently Also a dead Man doth not presently dissolve from the Figure of Man and some by the Art of embalming will occasion the remaining Figurative Motions of the dead Man to continue so that those sorts of Motions that are the Frame and Form are not quite altered but yet those Exterior Forms are so altered that they are not such as those by which we name a Living Man The same of Flyes or the like intomb'd in Amber but by this we may perceive That the Innate Figurative Motions may be quite altered and yet the Exterior Figurative consistent Motions do in some manner keep in the Figure Form or Frame of their Society The truth is in my opinion That all the Parts that remain undissolved have quite altered their Animal actions but only the Consistent actions of the Form of their Society remains so as to have a resemblance of their Frame or Form CHAP. VIII Of LOCAL MOTION ALL Corporeal Motion is Local but only they are different Local Motions and some sorts or kinds have advantage of others and some have power over others as in a manner to inforce them to alter their Figurative motions as for example When one Creature doth destroy another those that are the Destroyers occasion those that we name the Destroyed to dissolve their Unity and to alter their actions for they cannot annihilate their actions nor can they give or take away the Power of Self-motions but as I said some Corporeal motions can occasion other Corporeal motions to move so or so But this is to be noted That several sorts of Creatures have a mixture of several sorts of Figurative motions as for example There are Flying Fish and Swimming Beasts also there are some Creatures that are partly Beasts and partly Fish as Otters and many others also a Mule is partly a Horse and an Ass a Batt is partly a Mouse and a Bird an Owle is partly a Cat and a Bird and numerous other Creatures there are that are partly of one sort and partly of another CHAP. IX Of several manners or ways of Advantages or Disadvantages NOT only the Manner Form Frame
subject to our Perception which proves That Light may be without Heat But whether the Light of the Sun which we name Natural Light is naturally hot may be a dispute for many times the Night is hotter than the Day CHAP. XXVIII Of DARKNESS THE Figurative Motions of Light and Darkness are quite opposite and the Figurative Motions of Colours are as a Mean between both being partly of the Nature of both but as the Figurative Motions of Light in my opinion are rare straight equal even smooth Figurative Motions those of Darkness are uneven ruff or rugged and more dense Indeed there is as much difference between Light and Darkness as between Earth and Water or rather between Water and Fire because each is an Enemy to other and being opposite they endeavour to out-power each other But this is to be noted That Darkness is as visible to Human Perception as Light although the Nature of Darkness is To obscure all other Objects besides it self but if Darkness could not be perceived the Optick Perception could not know when it is dark nay particular dark Figurative Motions are as visible in a general Light as any other Object which could not be if Darkness was only a privation of Light as the Opinions of many Learned Men are but as I said before Darkness is of a quite different Figurative Motion from Light so different that it is just opposite for as the property of Light is to divulge Objects so the property of Darkness is to obscure them but mistake me not I mean that Light and Darkness have such properties to our Perception but whether it is so to all Perceptions is more than I know or is as I believe known to any other Human Creature CHAP. XXIX Of COLOVRS AS for Colour it is the same with Body for surely there is no such thing in Nature as a Colourless Body were it as small as an Atom nor no such thing as a Figureless Body or such a thing as a Placeless Body so that Matter Colour Figure and Place is but one thing as one and the same Body but Matter being self-moving causes varieties of Figurative Actions by various changes As for Colours they are only several Corporeal Figurative Motions and as there are several sorts of Creatures so there are several sorts of Colours but as there are those Man names Artificial Creatures so there are Artificial Colours But though to describe the several Species of all the several sorts of Colours be impossible yet we may observe that there is more variety of Colours amongst Vegetables and Animals than amongst Minerals and Elements for though the Rain-bow is of many fine Colours yet the Rain-bow hath not so much Variety as many particular Vegetables or Animals have but every several Colour is a several Figurative Motion and the Brighter the Colours are the Smoother and Evener are the Figurative Motions And as for Shadows of Colours they are caused when one sort of Figurative Motions is as the Foundation for example If the Fundamental Figurative Motion be a deep Blew or Red or the like then all the variations of other Colours have a tincture But in short all Shadows have a ground of some sort of dark Figurative Motions But the Opinions of many Learned Men are That all Colours are made by the several Positions of Light and are not inherent in any Creature of which Opinion I am not For if that were so every Creature would be of many several Colours neither would any Creature produce after their own Species for a Parrot would not produce so fine a Bird as her self neither would any Creature appear of one and the same Colour but their Colour would change according to the Positions of Light and in a dark day in my opinion all fine coloured Birds would appear like Crows and fine coloured Flowers appear like the Herb named Night-shade which is not so I do not say That several Positions of Light may not cause Colours but I say The Position of Light is not the Maker of all Colours for Dyers cannot cause several Colours by the Positions of Light CHAP. XXX Of the Exterior Motions of the Planets BY the Exterior Motions of the Planets we may believe their Exterior Shape is Spherical for it is to be observed That all Exterior Actions are according to their Exterior Shape but by reason Vegetables and Minerals have not such sorts of Exterior Motions or Actions as Animals some Men are of opinion they have not Sensitive Life which opinion proceeds from a shallow consideration neither do they believe the Elements are sensible although they visibly perceive their Progressive Motions and yet believe all sorts of Animals to have sense only because they have Progressive Motions CHAP. XXXI Of the Sun and Planets and Seasons THE Sun Moon Planets and all those glittering Starrs we see are several sorts of that Man names Elemental Creatures but Man having not an infinite Perception cannot have an infinite perceptive knowledg for though the Rational Perception is more subtil than the Sensitive yet the particular Parts cannot perceive much further than the Exterior Parts of Objects but Human Sense and Reason cannot perceive what the Sun Moon and Starrs are as whether solid or rare or whether the Sun be a Body of Fire or the Moon a Body of Water or Earth or whether the Fixed Starrs be all several Suns or whether they be other kinds or sorts of Worlds But certainly all Creatures do subsist by each other because Nature seems to be an Infinite united Body without Vacuum As for the several Seasons of the Year they are divided into Four Parts but the several Changes and Tempers of the Four Seasons are so various altering every moment as it would be an endless work nay impossible for one Creature to perform for though the Almanack-makers pretend to fore-know all the variations of the Elements yet they can tell no more than just what is the constant and set-motions but not the variations of every Hour or Minute neither can they tell any thing more than their Exterior Motions CHAP. XXXII Of Air corrupting Dead Bodies SOME are of opinion That Air is a Corrupter and so a Dissolver of all dead Creatures and yet is the Preserver of all living Creatures If so Air hath an Infinite Power but all the reason I can perceive for this Opinion is That Man perceives that when any Raw or that we name Dead Flesh is kept from the air it will not stink or corrupt so soon as when it is in the air but yet it is well known that extream cold air will keep Flesh from corrupting Another Reason is That a Flye entomb'd in Amber being kept from air the Flye remains in her Exterior Shape as perfectly as if she were alive I answer The cause of that may be that the Figurative Motions of Amber may sympathize with the Exterior consistent Motions of the Fly which may cause the Exterior Shape of the Flye to
To all the UNIVERSITIES IN EUROPE Most Learned Societies ALL Books without exception being undoubtedly under your Iurisdiction it is very strange that some Authors of good note are not asham'd to repine at it and the more forward they are in judging others the less liberty they will allow to be judg'd themselves But if there was not a necessity yet I would make it my choice To submit willingly to your Censures these Grounds of Natural Philosophy in hopes that you will not condemn them because they want Art if they be found fraught with Sense and Reason You are the Starrs of the First Magnitude whose Influence governs the World of Learning and it is my confidence That you will be propitious to the Birth of this beloved Child of my Brain whom I take the boldness to recommend to your Patronage and as if you vouchsafe to look on it favourably I shall be extreamly obliged to your Goodness for its everlasting Life So if you resolve to Frown upon it I beg the favour That it be not buried in the hard and Rocky Grave of your Displeasure but be suffer'd by your gentle silence to lye still in the soft and easie Bed of Oblivion which is incomparably the less Punishment of the Two It is so commonly the error of indulgent Parents to spoil their Children out of Fondness that I may be forgiven for spoiling This in never putting it to suck at the Breast of some Learned Nurse whom I might have got from among your Students to have assisted me but would obstinately suckle it my self and bring it up alone without the help of any Scholar Which having caused in the First Edition which was published under the name of Philosophical and Physical Opinions many Imperfections I have endeavoured in this Second by many Alterations and Additions which have forc'd me to give it another Name to correct them whereby I fear my Faults are rather changed and encreased than amended If you expect fair Proportions in the Parts and a Beautiful Symmetry in the Whole having never been taught at all and having read but little I acknowledg my self too illiterate to afford it and too impatient to labour much for Method But if you will be contented with pure Wit and the Effects of meer Contemplation I hope that somewhat of that kind may be found in this Book and in my other Philosophical Poetical and Oratorical Works All which I leave and this especially to your kind Protection and am Your most humble Servant and Admirer MARGARET NEWCASTLE A TABLE of the CONTENTS The First Part. Chap. Pag. I. OF Matter 1 II. Of Motion 2 III. Of the Degrees of Matter 3 IV. Of Vacuum 4 V. The difference of the two Self-moving Parts of Matter 4 VI. Of dividing and uniting of Parts 6 VII Of Life and Knowledg 6 VIII Of Nature's Knowledg and Perception 7 IX Of Perception in general 8 X. Of double Perception 9 XI Whether the Triumphant Parts can be perceived distinctly from each other 9 XII Whether Nature can know her self or have an absolute Power of her self or have an exact Figure 10 XIII Nature cannot judg herself 12 XIV Nature poyses or balances her Actions 12 XV. Whether there be degrees of Corporal Strength 13 XVI Of Effects and Cause 15 XVII Of Influence 15 XVIII Of Fortune and Chance 16 XIX Of Time and Eternity 16 The Second Part. I. Of Creatures 17 II. Of Knowledg and Perception of different kinds and sorts of Creatures 18 III. Of Perception of Parts and united Perception 19 IV. Whether the Rational and Sensitive Parts have a Perception of each other 20 V. Of Thoughts and the whole Mind of a Creature 21 VI. Whether the Mind of one Creature can perceive the Mind of another Creature 22 VII Of Perception and Conception 23 VIII Of Human Supposition 24 IX Of Information between several Creatures 24 X. The reason of several kinds and sorts of Creatures 25 XI Of the several Properties of several kinds and sorts of Creatures 26 The Third Part. Chap. 1. to 7. Of Productions in general pag. 27 to 35 VIII Productions must partake of some parts of their Producers 36 IX Of Resemblances of several Off-springs or Producers 37 X. Of the several appearances of the Exterior parts of one Creature 38 The Fourth Part. I. Of Animal Productions and of the difference between Productions and Transformations 39 II. Of different Figurative Motions in Man's production 40 III. Of the Quickning of a Child or any other sort of Animal Creatures 41 IV. Of the Birth of a Child 41 V. Of Mischances or Miscarriages of Breeding-Creatures 42 VI. Of the encrease of Growth and Strength of Mankind or such like Creatures 43 VII Of the several properties of the several exterior shapes of several sorts of Animals 44 VIII Of the Dividing and Uniting parts of a particular Creature 44 The Fifth Part. I. Of Man 47 II. Of the variety of Man's Natural Motions 48 III. Of Man's Shape and Speech 49 IV. Of the several Figurative Parts of human Creatures 50 V. Of the several perceptions a-amongst the several parts of Man 51 VI. Of divided and composed Perceptions 52 VII Of the ignorances of the several perceptive Organs 53 VIII Of the particular and general perceptions of the exterior parts of human Creatures 54 IX Of the exterior Sensitive Organs of human Creatures 55 X. Of the Rational parts of the human Organs 57 XI Of the difference between the human Conception and Perception 57 XII Of the several varieties of Actions of human Creatures 58 XIII Of the manner of information between the Rational and Sensitive parts 59 XIV Of irregularities and regularities of the Restoring-parts of human Creatures 60 XV. Of the agreeing and disagreeing of the Sensitive and Rational parts of human Creatures 61 XVI Of the power of the Rational or rather of the indulgency of the Sensitive 62 XVII Of human Appetites and Passions 63 XVIII Of the Rational actions of the Head and Heart of human Creatures 65 XIX Of Passions and Imaginations 65 XX. That Associations Divisions and Alterations cause several Effects 66 XXI Of the differences between Self-love and Passionate love 68 The Sixth Part. I. Of the Motions of some parts of the Mind and of Forrein Objects 69 II. Of the Motions of some parts of the Mind 70 III. Of the Motions of human Passions and Appetites as also of the Motions of the Rational and Sensitive parts towards Forrein Objects 71 IV. Of the Repetitions of the Sensitive and Rational actions 73 V. Of the passionate Love and sympathetical Endeavours amongst the Associate parts of a human Creature 75 VI. Of Acquaintance 77 VII Of the Effects of Forrein Objects of the Sensitive Body and of the Rational Mind of a human Creature 78 VIII Of the advantage and disadvantage of the Encounters of several Creatures 80 IX That all human Creatures have the like kind and sorts of properties 81 X. Of the singularity of the Sensitive and of
Hopping Leaping Climbing Galloping Trotting Ambling Turning Winding and Rowling also Creeping Crawling Flying Soaring or Towring Swimming Diving Digging Stinging or Piercing Pressing Spinning Weaving Twisting Printing Carving Breaking Drawing Driving Bearing Carrying Holding Griping or Grasping Infolding and Millions of the like Also the Exterior Shapes cause Defences as Horns Claws Teeth Bills Talons Finns c. Likewise the Exterior Shapes cause Offences and give Offences As also the different sorts of Exterior Shapes cause different Exterior Perceptions CHAP. VIII Of the Dividing and Vniting Parts of a particular Creature THose Parts as I have said that were the First Founders of an Animal or other sort of Creature may not be constant Inhabitants for though the Society may remain the particular Parts may remove Also all particular Societies of one kind or sort may not continue the like time but some may dissolve sooner than others Also some alter by degrees others of a sudden but of those Societies that continue the particular Parts remove and other particular Parts unite so as some Parts were of the Society so some other Parts are of the Society and will be of the Society But when the Form Frame and Order of the Society begins to alter then that particular Creature begins to decay But this is to be noted That those particular Creatures that dye in their Childhood or Youth were never a full and regular Society and the dissolving of a Society whether it be a Full or but a Forming Society Man names DEATH Also this is to be noted That the Nourishing Motion of Food is the Uniting Motion and the Cleansing or Evacuating Motions are the Dividing Corporeal Motions Likewise it is to be noted That a Society requires a longer time of uniting than of dividing by reason uniting requires assistance of Foreign Parts whereas dividings are only a dividing of home-Parts Also a particular Creature or Society is longer in dividing its Parts than in altering its Actions because a Dispersing Action is required in Division but not in Alteration of Actions The Fifth Part. CHAP. I. Of MAN NOW I have discoursed in the former Parts after a general manner of Animals I will in the following Chapters speak more particularly of that sort we name Mankind who believe being ignorant of the Nature of other Creatures that they are the most knowing of all Creatures and yet a whole Man as I may say for expression-sake doth not know all the Figurative Motions belonging either to his Mind or Body for he doth not generally know every particular Action of his Corporeal Motions as How he was framed or formed or perfected Nor doth he know every particular Motion that occasions his present Consistence or Being Nor every particular Digestive or Nourishing Motion Nor when he is sick the particular Irregular Motion that causes his Sickness Nor do the Rational Motions in the Head know always the Figurative Actions of those of the Heel In short as I said Man doth not generally know every particular Part or Corporeal Motion either of Mind or Body Which proves Man's Natural Soul is not inalterable or individable and uncompoundable CHAP. II. Of the variety of Man's Natural Motions THere is abundance of varieties of Figurative Motions in Man As first There are several Figurative Motions of the Form and Frame of Man as of his Innate Interior and Exterior Figurative Parts Also there are several Figures of his several Perceptions Conceptions Appetite Digestions Reparations and the like There are also several Figures of several Postures of his several Parts and a difference of his Figurative Motions or Parts from other Creatures all which are Numberless And yet all these different Actions are proper to the Nature of MAN CHAP. III. Of Man's Shape and Speech THE Shape of Man's Sensitive Body is in some manner of a mixt Form but he is singular in this That he is of an upright and straight Shape of which no other Animal but Man is which Shape makes him not only fit proper easie and free for all exterior actions but also for Speech for being streight as in a straight and direct Line from the Head to the Feet so as his Nose Mouth Throat Neck Chest Stomack Belly Thighs and Leggs are from a straight Line also his Organ-Pipes Nerves Sinews and Joynts are in a straight and equal posture to each other which is the cause Man's Tongue and Organs are more apt for Speech than those of any other Creature which makes him more apt to imitate any other Creature 's Voyces or Sounds Whereas other Animal Creatures by reason of their bending Shapes and crooked Organs are not apt for Speech neither in my Opinion have other Animals so melodious a Sound or Voice as Man for though some sorts of Birds Voices are sweet yet they are weak and faint and Beasts Voices are harsh and rude but of all other Animals besides Man Birds are the most apt for Speech by reason they are more of an upright shape than Beasts or any other sorts of Animal Creatures as Fish and the like for Birds are of a straight and upright shape as from their Breasts to their Heads but being not so straight as Man causes Birds to speak uneasily and constrainedly Man's shape is so ingeniously contrived that he is fit and proper for more several sorts of exterior actions than any other Animal Creature which is the cause he seems as Lord and Sovereign of other Animal Creatures CHAP. IV. Of the several Figurative Parts of Human Creatures THE manner of Man's Composition or Form is of different Figurative Parts whereof some of those Parts seem the Supreme or as I may say Fundamental Parts as the Head Chest Lungs Stomack Heart Liver Spleen Bowels Reins Kidnies Gaul and many more also those Parts have other Figurative Parts belonging or adjoining to them as the Head Scull Brains Pia-mater Dura-mater Forehead Nose Eyes Cheeks Ears Mouth Tongue and several Figurative Parts belonging to those so of the rest of the Parts as the Arms Hands Fingers Leggs Feet Toes and the like all which different Parts have different sorts of Perceptions and yet as I formerly said their Perceptions are united for though all the Parts of the Human Body have different Perceptions yet those different perceptions unite in a general Perception both for the Subsistence Consistence and use of the Whole Man but concerning Particulars not only the several composed Figurative Parts have several sorts of Perceptions but every Part hath variety of Perceptions occasioned by variety of Objects CHAP. V. Of the several Perceptions amongst the several Parts of MAN THere being infinite several Corporeal Figurative Motions or Actions of Nature there must of necessity be infinite several self-Self-knowledges and Perceptions but I shall only in this Part of my Book treat of the Perception proper to Mankind And first of the several and different Perceptions proper for the several and different Parts for though every Part and Particle of a Man's Body is perceptive yet
Man knows what another Man perceives but by guess or information of the Party but as I said if they have have no Imperfections all Human Creatures have like Properties Faculties and Perceptions As for example All Human Eyes may see one and the same Object alike or hear the same Tune or Sound and so of the rest of the Senses They have also the like Respirations Digestions Appetites and the like may be said of all the Properties belonging to a Human Creature But as one Human Creature doth not know what another Human Creature knows but by Confederacy so no Part of the Body or Mind of a Man knows each Part 's perceptive knowledg but by Confederacy so that there is as much Ignorance amongst the Parts of Nature as Knowledg But this is to be noted That there are several manners and ways of Intelligences not only between several sorts of Creatures or amongst particulars of one sort of Creatures but amongst the several Parts of one and the same Creature CHAP. X. Of the Irregularity of the Sensitive and of the Rational Corporeal Motions AS I have often mentioned and do here again repeat That the Rational and Sensitive Parts of one Society or Creature do understand as perceiving each other's Self-moving Parts and the proof is That sometimes the Human Sense is regular and the Human Reason irregular and sometimes the Reason regular and the Sense irregular but in these differences the Regular Parts endeavour to reform the Irregular which causes many times repetitions of one and the same Actions and Examinations as sometimes the Reason examines the Sense and sometimes the Sense the Reason and sometimes the Sense and Reason do examine the Object for sometimes an Object will delude both the Sense and Reason and sometimes the Sense and Reason are but partly mistaken As for example A fired end of a Stick by a swift exterior Circular Motion appears a Circle of fire in which they are not deceived for by the Exterior Motion the fired end is a Circle but they are mistaken to conceive the Exterior Figurative Action to be the proper natural Figure but when one man mistakes another that is some small Error both of the Sense and Reason Also when one man cannot readily remember another man with whom he had formerly been acquainted it is an Error and such small Errors the Sense and Reason do soon rectifie but in causes of high Irregularities as in Madness Sickness and the like there is a great Bustle amongst the Parts of a Human Creature so as those Disturbances cause unnecessary Fears Grief Anger and strange Imaginations CHAP. XI Of the Knowledg between the Sensitive Organs of a Human Creature THE Sensitive Organs are only ignorant of each other as they are of Forrein Objects for as all the Parts of Forrein Objects are not subject to one Sensitive Organ so all the Sensitive Organs are not subject to each Sensitive Organ of a Human Creature yet in the perceptive Actions of Forrein Objects they do so agree that they make an united Knowledg Thus we may be particularly ignorant one way and yet have a general Knowledg another way CHAP. XII Of Human Perception or Defects of a Human Creature IT is not the great quantity of Brain that makes a Man wise nor a little quantity that makes a Man foolish but the irregular or regular Rational Corporeal Motions of the Head Heart and the rest of the Parts that causes dull Understandings short Memories weak Judgments violent Passions extravagant Imaginations wild Fancies and the like The same must be said of the Sensitive Irregular Corporeal Motions which make Weakness Pain Sickness disordered Appetites and perturbed Perceptions and the like for Nature poysing her Actions by Opposites there must needs be Irregularities as well as Regularities which is the cause that seldom any Creature is so exact but there is some Exception But when the Sensitive and Rational Corporeal Motions are regular and move sympathetically then the Body is healthful and strong the Mind in peace and quiet understands well and is judicious and in short there are perfect Perceptions proper Digestions easie Respirations regular Passions temperate Appetites But when the Rational Corporeal Motions are curious in their change of Actions there are subtile Conceptions and elevated Fancies and when the Sensitive Corporeal Motions move with curiosity as I may say then there are perfect Senses exact Proportions equal Temperaments and that Man calls Beauty CHAP. XIII Of Natural FOOLS THere is great difference between a Natural Fool and a Mad Man for Madness is a Disease but a Natural Fool is a Defect which Defect was some Error in his Production that is in the form and frame either of the Mind or Sense or both for the Sense may be a Natural Fool as well as the Reason as we may observe in those sorts of Fools whom we name Changelings whose Body is not only deformed but all the Postures of the Body are defective and appear as so many fools but sometimes only some Parts are fools as for example If a Man be born Blind then only his Eyes are Fools if Deaf then only his Ears are Fools which occasions his dumbness Ears being the informing Parts to speak and wanting those informations he cannot speak a Language Also if a Man is born lame his Leggs are Fools that is those Parts have no knowledg of such Properties that belong to such Parts but the Sensitive Parts may be wise as being knowing and the Rational Parts may be defective which Defects Man names Irrational But this is to be noted That there may be Natural and Accidental Fools by some extraordinary Frights or by extraordinary Sickness or through the defects of Old Age. As for the Errors of Production they are incurable as also those of Old Age the First being an Error in the very Foundation and the other a Decay of the whole Frame of the Building for after a Human Creature is brought to that perfection as to be as we may say at full growth and strength at the prime of his age the Human Motions and the very Nature of Man after that time begins to decay for then the Human Motions begin to move rather to the dissolution than to the continuance although some Men last to very old Age by reason the unity of their Society is regular and orderly and moves so Sympathetically as to commit few or no Disorders or Irregularities and such old Men are for the most part Healthful and very wise through long Experience and their Society having got a habit of Regularity is not apt to be disturbed by Forrein Parts But this is to be noted That sometimes the Sensitive Body decays before the Rational Mind and sometimes the Rational Mind before the Sensitive Body Also this is to be noted That when the Body is defective but not the Mind then the Mind is very industrious to find out Inventions of Art to help the Defects that are natural But pray
actions of rote and not such altering actions as digesting actions and nourishing actions which are uniting actions Besides that the reason why the Interior actions are not sleeping actions was That when the Exterior Parts move in the actions of Sleep the Interior Parts move when the Exterior are awake as may be observed by the Human Pulse and Human Respiration and by many other Observations which may be brought CHAP. VI. Whether all the Creatures in Nature have Sleeping and Waking Actions SOme may ask this Question Whether all Creatures have sleeping Actions I answer That though sleeping actions are proper to Human Creatures as also to most Animal Creatures yet such actions may not any ways be proper to other kinds and sorts of Creatures and if as in all probability it is that the Exterior Parts of a Human Creature have no such sleeping actions it is probable that other kinds and sorts of Creatures move not at any time in such sorts of actions But some may say That if Nature is poysed all Creatures must have sleeping actions as well as waking actions I answer That though Nature's actions are poysed yet that doth not hinder the variety of Nature's actions so as to tye Nature to particular actions As for example The Exterior Parts of Animals have both sleeping and waking actions yet that doth not prove that therefore all the Parts or Creatures in Nature must have sleeping and waking actions The same may be said of all the actions of an Animal Creature or of a Human Creature nay of all the Creatures of the World for several kinds and sorts of Creatures have several kinds and sorts of Properties Wherefore if there be other kinds and sorts of Worlds besides this 't is probable that those Worlds and all the Parts or several kinds and sorts of Creatures there have different properties and actions from those of this World so that though Nature's actions are poysed and balanced yet they are poysed and balanced after different manners and ways CHAP. VII Of Human Death DEATH is not only a general Alteration of the Sensitive and Rational Motions but a general Dissolution of their Society And as there are degrees of Time in Productions so in Dissolutions And as there are degrees to Perfection as from Infancy to Manhood so there are degrees from Manhood to Old Age. But as I said Death is a general Dissolution which makes a Human Creature to be no more yet some Parts do not dissolve so soon as others as for example Human Bones but though the Form or Frame of Bones is not dissolved yet the Properties of those Bones are altered The same when a Human Creature is kept by Art from dissolving so as the Form or Frame or Shape may continue but all the Properties are quite altered though the Exterior Shape of such Bodies doth appear somewhat like a Man yet that Shape is not a Man CHAP. VIII Of the Heat of Human Life and the Cold of Human Death THere are not only several sorts of Properties belonging to several sorts of Creatures but several sorts of Properties belonging to one and the same sort of Creature and amongst the several sorts of Human Properties Human Heat is one which Man names Natural Heat but when there is a general alteration of the Human Properties there is that alteration of the Property as well of his Natural as Human Heat but Natural Heat is not the cause of Human Life though Human Life is the cause of that Natural Heat so that when Human Life is altered or dissolved Human Heat is altered or dissolved And as Death is opposite Actions to that Man names Life so Cold is opposite Actions to that Man names Heat CHAP. IX Of the Last Act of Human Life THE reason some Human Creatures dye in more pain than others is That the Motions of some Human Creatures are in strife because some would continue their accustomed Actions others would alter their accustomed Actions which Strife causes Irregularities and those Irregularities cause Differences or Difficulties which causes Pain but certainly the last Act of Human Life is easie not only that the Expulsive Actions of Human Respirations are more easie than the Attracting Actions but that in the last act of Human Life all the Motions do generally agree in one Action CHAP. X. Whether a Human Creature hath Knowledg in Death or not SOme may ask the Question Whether a dead Man hath any Knowledg or Perception I answer That a dead Man hath not a Human Knowledg or Perception yet all and every Part hath Knowledg and Perception But by reason there is a general alteration of the actions of the Parts of a Human Creature there cannot possibly be a Human Knowledg or Perception But some may say That a Man in a Swound hath a general alteration of Human actions and yet those Parts of a Human Creature do often repeat those former actions and then a Man is as he was before he was in that Swound I answer That the reason why a Man in a Swound hath not the same Knowledg as when he is not in a Swound is That the Human Motions are not generally altered but only are generally irregular which makes such a disturbance that no Part can move so regularly as to make proper Perceptions as in some sorts of Distempers a Man may be like a Natural Fool in others he may be Mad and is subject to many several Distempers which cause several Effects but a Human Swound is somewhat like Sleeping without Dreaming that is the Exterior Senses do not move to Human Exterior Perception CHAP. XI Whether a Creature may be new Formed after a general Dissolution SOme may ask the Question Whether a Human Creature or any other Creature after their Natural Properties are quite altered can be repeated and rechanged to those Properties that formerly were I answer Yes in case none of the Fundamental Figurative Parts be dissolved But some may ask That if those dissolved Parts were so inclosed in other Bodies that none of them could easily disperse or wander whether they might not joyn into the same Form and Figure again and have the same Properties I answer I cannot tell well how to judg but I am of the opinion they cannot for it is the property of all such Productions to be performed by degrees and that there should be a dividing and uniting of Parts as an intercourse of Home and Forrein Parts and so there is requir'd all the same Parts and every Part of the same Society or that had any adjoining actions with that particular Creature as all those Parts or Corporeal Motions that had been from the first time of Production to the last of the Dissolving and that could not be done without a Confusion in Nature But some may say That although the same Creature could not be produced after the same manner nor return to the degree of his Infancy and pass the degrees from his Infancy to some degree of Age yet
fancy Worlds which are composed in Human Minds without the assistance of the Sensitive The Major Part agreed That the Rational Corporeal Actions were free and all their Architectors were of their own Degree but yet they were so joyned in every Part and Particle to the Sensitive and Inanimate as they could not separate from these two Degrees for though they could divide and unite from and to Particulars as either of their own Degrees or the other Degrees yet the Three Degrees being but as one united Body they could not so divide as not to be joyned to the other Degrees for it was impossible for a Body to divide it self from it self After this Argument there followed another That if it were possible there could be a World composed only of the Rational Parts without the other two Degrees Whether that World would be a Happy World The Major Part 's Opinion was That were it possible there could be such unnatural Divisions those divide Parts would be very unhappy for the Rational Parts would be much unsatisfied without the Sensitive and the Sensitive very dull without the Rational also the Sensitive Architectors would be very Irregular wanting their Designing Parts which are the Rational Parts Upon which Argument all the Parts of my Mind agreed in this Opinion That the Sensitive was so Sociable to the Rational and the Rational so Assisting to the Sensitive and the Inanimate Parts so necessary to the Sensitive Architectors that they would not divide from each other if they could CHAP. II. Of Irregular and Regular Worlds SOME Parts of my Mind were of opinion That there might be a World composed only of Irregularities and another only of Regularities and some that were partly composed of the one and the other The Minor Part 's Opinion was That all Worlds were composed partly of the one and partly of the other because all Nature's Actions were poysed with Opposites or Contraries wherefore there could not be a World only of Irregularities and another of Regularities The Major Part 's Opinion was That Nature's Actions were as much poysed by the contrary Actions of Two Worlds as by the contrary Actions of the Parts of One World or one Creature As for example The Peace and Trouble Health and Sickness Pain and Ease and the like of one Human Creature and so of the contrary Natures of several kinds and sorts of Creatures of one and the same World After which Discourse they generally agreed There might be Regular and Irregular Worlds the one sort to be such happy Worlds as that they might be named Blessed Worlds the other so miserable Worlds as might be named Cursed Worlds CHAP. III. Whether there be Egress and Regress between the Parts of several Worlds THere arose a Third Argument viz. Whether it was possible for some of the Creatures of several Worlds to remove so as to remove out of one World into another The Major Part 's Opinion was That it was possible for some Creatures for if some particular Creatures could move all over the World of which they were a part they might divide from the Parts of the World they were of and joyn with the Parts of another World The Minor Part 's Opinion was That they might travel all over the World they were part of but not to joyn with the Parts of another World to which they belong not The Major's Opinion was That every Part and Particle belonged to the Infinite Body of Nature and therefore not any Part could account it self not of the Infinite Body and being so then every Part of Nature may joyn and divide from and to particular Parts as they please if there were not Obstructions and Hindrances and some Parts did not obstruct other Parts Wherefore if there were not Obstructions there might be Egress and Regress amongst the particular Parts of several Worlds The Minor's Opinion was That if it could be according to the Major's Opinion it would cause an Infinite Confusion in Infinite Nature for every Creature of every World was composed according to the Nature and Compositions of the World they were of wherefore the Products of one kind or sort of Worlds would not be sutable agreeable and Regular to the productions of another kind The Major Part 's Opinion was That it was impossible since Nature is one united Body without Vacuum but that the Parts of all Worlds must have Egress and Regress CHAP. IV. Whether the Parts of one and the same Society could after their Dissolution meet and unite THE Fifth Argument was partly of the same Subject viz. Whether the particular Parts of a Creature such as a Human Creature is could travel out of one World into another after the dissolution of his Human Life The Major Part 's Opinion was That they could The Minor's Opinion was They could not because the particular Parts so divided and joyned to and from other particular Parts and Societies as it was impossible if they would so to agree as to divide from those Parts and Societies they are joyned to and from those they must joyn with to meet in another World and joyn as they would in the same Society they were of when the whole Society is dissolved Neither can Parts divide and joyn as they would for though Self-moving Parts have a Free-will to move yet being subject to Obstructions they must move as they can for no particular Part hath an absolute Power Wherefore the Dispersed Parts of a Dissolved Society cannot meet and joyn as they would Besides every Part is as much affected to one Sort Kind or Particular they are Parts of as to another Besides the Knowledg of every Part alters according as their Actions alter so that the Parts of one and the same Society after division have no more knowledg of that Society CHAP. V. Whether if a Creature being Dissolved and could Vnite again would be the same THE Sixth Argument was That put the case it were possible all the several Parts belonging to one and the same Society as for example To one Human Creature after his Human Life was dissolved and his Parts dispersed and afterwards all those Parts meeting and uniting Whether that Human Creature would be the same The Minor Part 's Opinion was That it could not be the same Society for every Creature was according to the nature of their Kind or Sort and so according to the Form and Magnitude of one of their Kind or Sort. The Major Part 's Opinion was That though the Nature of every particular Creature had such Forms Shapes and Properties as was natural to that sort of Creatures they were of yet the Magnitude of particular Creatures of one and the same sort might be very different The Minor Part 's Opinion was That if all the Parts of one Society as for example a Man from the first time of his Production to the time of his Dissolution should after division come to meet and unite that Man or any other Creature would be a
the Rational Corporeal Motions 82 XI Of the Knowledg between the Sensitive Organs of a human Creature 83 XII Of human perception or defects of a human Creature 84 XIII Of Natural Fools 85 The Seventh Part. I. Of the Sensitive actions of Sleeping and Waking 89 II. Of Sleeping 91 III. Of human Dreams 92 IV. Of the actions of Dreams 93 V. Whether the interior parts of a human Creature do sleep 94 VI. Whether all the Creatures in Nature have sleeping and waking-actions 95 VII Of human Death 97 VIII Of the Heat of human Life and the Cold of human Death 98 IX Of the last act of human Life ibid. X. Whether a human Creature hath knowledg in death or not 99 XI Whether a Creature may be new formed after a general dissolution 100 XII Of Foreknowledg 102 The Eighth Part. I. Of the irregularity of Nature's parts 105 II. Of the human parts of a human Creature 106 III. Of human Humors 107 IV. Of Blood ibid. V. Of the Radical humors or parts 109 VI. Of expelling malignant disorders in a human Creature 110 VII Of human Digestions and Evacuations 111 VIII Of Diseases in general 112 IX Of the Fundamental Diseases 113 The Ninth Part. I. Of Sickness 115 II. Of Pain 117 III. Of Dizziness 118 IV. Of the Brain seeming to turn round in the head 119 V. Of Weakness 120 VI. Of Swooning ibid. VII Of Numb and Dead Palsies or Gangren's 122 VIII Of Madness 124 IX The Sensitive and Rational parts may be distinctly mad 125 X. The parts of the head are not only subject to madness but also the other parts of the body 126 XI The Rational and Sensitive parts of a human Creature are apt to disturb each other 127 XII Of Diseases produced by conceit 130 The Tenth Part. I. Of Fevers 131 II. Of the Plague 132 III. Of the Small-Pox and Measles 134 IV. Of the intermission of Fevers or Agues 143 V. Of Consumptions 137 VI. of Dropsies ibid. VII Of Sweating 138 VIII Of Coughs 139 IX Of Gangren's 143 X. Of Cancers and Fistula's 144 XI Of the Gout ib. XII Of the Stone 145 XII Of Apoplexies and Lethargies 146 XIII Of Epilepsies 147 XIV Of Convulsions and Cramps 148 XV. Of Cholicks ibid. XVI Of Shaking-Palsies 150 XVII Of the Muther Spleen and Scurvy 151 XVIII Of Food or Digestions ibid. XIX Of Surfeits 153 XX. Of natural Evacuations and Purgings 154 XXI Of Purging-Drugs 155 XXII Of the various humors of Drugs 156 XXIII Of Cordials 157 XXIV Of the different actions of the several Sensitive Parts of a human Creature 158 XXV Of the Antipathy of some human Creatures to some Forrein Objects 159 XXVI Of the Effects of Forrein Objects on the human Mind ib. XXVII Of Contemplation 160 XXVIII Of injecting the Blood of one Animal into the Veins of ather Animal 161 The Eleventh Part. I. Of the different Knowledges in different kinds and sorts of Creatures 163 II. Of the variety of self-actions in particular Creatures 165 III. Of the variety of Corporeal Motions of one and the same sort and kind of Motion 166 IV. Of the variety of particular Creatures ibid. V. Of dividing and rejoyning or altering exterior figurative Motions 167 VI. Of different figurative Motions in particular Creatures 168 VII Of the alterations of exterior and innate figurative Motions of several sorts of Creatures 169 VIII Of Local Motion 171 IX Of several manners or ways of Advantages or Disadvantages 172 X. Of the actions of some sorts of Creatures over others 173 XI Of Glassie-Bodies 174 XII Of Metamorphoses or Transformations of Animals and Vegetables 175 XIII Of the Life and Death of several Creatures 176 XIV Of Circles 178 XV. Human Creatures cannot so probably treat of other sorts of Creatures as of their own 179 The Twelfth Part. I. Of the equality of Elements 181 II. Of several Tempers 182 III. Of the change and rechange and of dividing of the parts of the Elements 185 IV. Of the innate figurative Motions of Earth 186 V. Of the figurative Motions of Air ibid. VI. Of the innate figurative Motions of Fire 188 VII Of the productions of Elemental Fire 189 VIII Of Flame 190 IX Of the two sorts of Fire most different ibid. X. Of Dead or Dull Fires 191 XI Of the occasional Actions of Fire 192 XII Fire hath not the property to change and rechange 193 XIII Of the innate figurative Motions of Water 194 XIV The nature or property of Water 195 XV. Of the alteration of the exterior figurative motion of Water 197 XVI Of Oyl of Vitriol ibid. XVII Of Mineral and Sulphurous Waters 198 XVIII The cause of the Ebbing and Flowing of the Sea 199 XIX Of Overflows 201 XX. Of the Figure of Ice and Snow 203 XXI Of the change and rechange of Water 205 XXII Of Water quenching Fire and Fire evaporating Water 206 XXIII Of inflamable Liquors 207 XXIV Of Thunder 208 XXV Of Vapour Smoak Wind and Clouds 209 XXVI Of Wind 211 XXVII Of Light 212 XXVIII Of Darkness 213 XXIX Of Colours 214 XXX Of the Exterior Motions of the Planets 216 XXXI Of the Sun and Planets and Seasons 217 XXXII Of Air corrupting dead Bodies 218 The Thirteenth Part. I. Of the innate figurative Motions of Metal 221 II. Of the melting of Metals 222 III. Of Burning Melting Boyling and Evaporating 223 IV. Of Stone 224 V. Of the Loadstone 225 VI. Of Bodies apt to ascend or descend 226 VII Why heavy Bodies descend more forcibly than leight Bodies ascend 227 VIII Of several sorts of Densities and Rarities Gravities and Levities 228 IX Of Vegetables 229 X. Of the production of Vegetables 230 XI Of replanting Vegetables 232 APPENDIX The First Part. I. Whether there can be a Substance that is not a Body 237 II. Of an Immaterial 239 III. Whether an Immaterial be perceivable 240 IV. Of the Difference between GOD and Nature 241 V. All the Parts of Nature worship GOD ibid. VI. Whether GOD's Decrees are limited 242 VII Of GOD's Decrees concerning the particular Parts of Nature 243 VIII Of the Ten Commandments 244 IX Of several Religions 245 X. Of Rules and Prescriptions 246 XI Sins and Punishments are material 247 XII Of human Conscience 248 The Second Part. I. Whether it is possible there could be Worlds consisting only of the Rational parts and others only of the Sensitive parts 251 II. Of Irregular and Regular Worlds 254 III. Whether there be Egress and Regress between the Parts of several Worlds 255 IV. Whether the Parts of one and the same Society could after their dissolution meet and unite 256 V. Whether if a Creature being dissolved if it could unite again would be the same 257 VI. Of the Resurrection of Human-kind 259 VII Of the dissolution of a World 260 VIII Of a new Heaven and a new Earth 261 IX Whether there shall be a Material Heaven and Hell ibid. X. Concerning the Joys or Torments of the Blessed and Cursed after they are in Heaven or Hell 263
the Body and to perswade the Irregular Parts As for Poysons they are like Forrein Warr that endeavours to destroy a Peaceable Government CHAP. XXIV Of the different Actions of the several Sensitive Parts of a Human Creature SOme Parts of a Human Creature will be Regular and some Irregular as some of the Sensitive Parts will be Regular and some Irregular that is some Parts will be Painful or Sick others well some Parts will make false Perceptions others true Perceptions some Parts be Temperate others Intemperate some Parts be Madd other Parts Sober some Parts be Wise others Foolish and the same is to be said of the Rational Motions But in a Regular Society every Part and Particle of the Body is Regularly agreeable and Sympathetical CHAP. XXV Of the Antipathy of some Human Creatures to some Forrein Objects AS I have often said There is often both Sympathy and Antipathy between the Parts of some particular Human and Forrein Objects in so much that some will occasion such a general Disturbance as will cause a general Alteration viz. cause a Man to swound or at least to be very faint or sick as for example Some will Swound at some sorts of Sounds some sorts of Scents some sorts of Tast some sorts of Touches and some sorts of Sights Again on the other side some Human Creatures will so sympathize with some sorts of Forrein Objects as some will Long for that another will Swound to have CHAP. XXVI Of the Effects of Forrein Objects on the Human Mind AS there is often Antipathy of the Parts of a Human Creature to Forrein Objects so there are often Sympathetical Effects produced from Forrein Objects with the Parts of a Human Creature As for example A timely kind and discreet Discourse from a Friend will compose or quiet his troubled Mind Likewise an untimely unkind hasty malicious false or sudden Discourse will often disorder a well-temper'd or Regular Mind the Mind imitating the smooth or harsh strains of the Object and the same Effects hath Musick on the Minds of many Human Creatures CHAP. XXVII Of CONTEMPLATION HUman Contemplation is a Conversation amongst some of the Rational Parts of the Human Mind which Parts not regarding present Objects move either in devout Notions or vain Fancies Remembrances Inventions Contrivancies Designs or the like But the question is Whether the Sensitive Parts of a Human Society do at any time Contemplate I answer That some of the Sensitive Parts are so sociable that they are for the most part agreeable to the Rational for in deep Contemplations some of the Sensitive Parts do not take notice of Forrein Objects but of the Rational Actions Also if the Contemplations be in devout Notions the Sensitive Parts express Devotion by their Actions as I have formerly mentioned Also when the Rational Parts move in Actions of Desire straight the Sensitive move in Sympathetical Appetites Wherefore if the Society be Regular the Sensitive and Rational Parts are agreeable and sociable CHAP. XXVIII Of Injecting of the Blood of one Animal into the Veins of another Animal TO put Blood of one Animal into another Animal as for example Some Ounces of Blood taken by some Art out of a Dogg's Veins and by some Art put into a Man's Veins may very easily be done by Injection and certainly may as readily convert it self to the Nature of Human Blood as Roots Herbs Fruit and the like Food and probably will more aptly be transformed into Human Flesh than Hogg's Blood mixt with many Ingredients and then put into Gutts and boyled an ordinary Food amongst Country People but Blood being a loose Humourish Part may encrease or diminish as the other Humors viz. Flegm Choler and Melancholy are apt to do But this is to be observed That by reason Blood is the most flowing Humor and of much more or greater quantity than all the rest of the Humours it is apt if Regular to cause not only more frequent but a more general Disturbance The Eleventh Part. CHAP. I. Of the different Knowledges in different Kinds and Sorts of Creatures IF there be not Infinite Kinds yet it is probable there are Infinite several Sorts at least Infinite particular Creatures in every particular Kind and Sort and the Corporeal Motions moving after a different manner is the cause there are different Knowledges in different Creatures yet none can be said to be least knowing or most knowing for there is in my opinion no such thing as least and most in Nature for several kinds and sorts of Knowledges make not Knowledg to be more or less but only they are different Knowledges proper to their kind as Animal-kind Vegetable-kind Mineral-kind Elemental-kind and are also different Knowledges in several sorts As for example Man may have a different Knowledg from Beasts Birds Fish Flies Worms or the like and yet be no wiser than those sorts of Animal-kinds The same happens between the several Knowledges of Vegetables Minerals and Elements but because one Creature doth not know what another Creature knows thence arises the Opinion of Insensibility and Irrationability that some Creatures have of others But there is to be noted That Nature is so Regular or wise in her Actions that the Species and Knowledg of every particular Kind is kept in an Even or Equal Balance For example The Death or Birth of Animals doth neither add or diminish from or to the Knowledg of the Kind or rather the Sort. Also an Animal can have no Knowledg but such as is proper to the species of his Figure but if there be a Creature of a mixt Species or Figure then their Knowledg is according to their mixt Form for the Corporeal Motions of every Creature move according to the Form Frame or Species of their Society but there is not only different Knowledges in different Kinds and Sorts of Creatures but there are different Knowledges in the different Parts of one and the same as the different Senses of Seeing Hearing Smelling Tasting and Touching have not only different Knowledges in different Sensitive Organs but in one Sense they have several Perceptive Knowledges and though the different Sensitive Organs of a Human Creature are ignorant of each other yet each Sense is as knowing as another The same no question is amongst all the Creatures in Nature CHAP. II. Of the Variety of Self-actions in particular Creatures THere are numerous Varieties of Figurative Motions in some Creatures and in others very few in comparison but the occasion of that is the manner of the Frame and Form of a Creature for some Creatures that are but small have much more variety of Figurative Motions than others that are very bigg and large Creatures so that it is not only the Quantity of Matter or Number of Parts but the several Changes of Motion by the Variety of their Active Parts that is the cause of it for Nature is not only an Infinite Body but being Self-moving causes Infinite Variety by the altered Actions of her
this is most visible amongst Human Creatures whom some sorts of Food will make weak sick faint lean pale old and withered other sorts of Food will make them strong and healthy fat fair smooth and ruddy So some sorts of Soyls will cause some Vegetables to be larger brighter smoother sweeter and of more various and glorious Colours CHAP. XII Of Artificial Things ARtificial Things are Natural Corporeal Figurative Motions for all Artificial Things are produced by several produced Creatures But the differences of those Productions we name Natural and Artificial are That the Natural are produced from the Producer's own Parts whereas the Artificial are produced by composing or joyning or mixing several Forrein Parts and not any of the particular Parts of their composed Society for Artificial things are not produced as Animals Vegetables Minerals or the like but only they are certain seral Mixtures of some of the divided or dead Parts as I may say of Minerals Vegetables Elements and the like But this is to be noted That all or at least most are but Copied and not Originals But some may ask Whether Artificial Productions have Sense Reason and Perception I answer That if all the Rational and Sensitive Parts of Nature are Perceptive and that no part is without Perception then all Artificial Productions are Perceptive CHAP. XIII Of several Kinds and Sorts of Species ACCording to my Opinion though the Species of this World and all the several Kinds and Sorts of Species in this World do always continue yet the particular Parts of one and the same Kind or sort of Species do not continue for the particular Parts are perpetually altering their Figurative Actions But by reason some Parts compose or unite as well as some Parts dissolve or disunite all kinds and sorts of Species will and must last so long as Nature lasts But mistake me not I mean such kinds and sorts of Species as we name Natural that is the Fundamental Species but not such Species as we name Artificial CHAP. XIV Of Different WORLDS T IS probable if Nature be Infinite there are several kinds and sorts of those Species Societies or Creatures we name Worlds which may be so different from the Frame Form Species and Properties of this World and the Creatures of this World as not to be any ways like this World or the Creatures in this World But mistake me not I do not mean not like this World as it is Material and Self-moving but not of the same Species or Properties as for example That they have not such kind of Creatures or their Properties as Light Darkness Heat Cold Dry Wet Soft Hard Leight Heavy and the like But some may say That is impossible for there can be no World but must be either Light or Dark Hot or Cold Dry or Wet Soft or Hard Heavy or Leight and the like I answer That though those Effects may be generally beneficial to most of the Creatures in this World yet not to all the Parts of the World as for example Though Light is beneficial to the Eyes of Animals yet to no other Part of an Animal Creature And though Darkness is obstructive to the Eyes of Animals yet to no other Parts of an Animal Creature Also Air is no proper Object for any of the Human Parts but Respiration So Cold and Heat are no proper Objects for any Part of a Human Creature but only the Pores which are the Organs of Touch. The like may be said for Hard and Soft Dry and Wet and since they are not Fundamental actions of Nature but Particular I cannot believe but that there may be such Worlds or Creatures as may have no use of Light Darkness and the like for if some Parts of this World need them not nor are any ways beneficial to them as I formerly proved surely a whole World may be and subsist without them for these Properties though they may be proper for the Form or Species of this World yet they may be no ways proper for the Species of another kind or sort of World as for example The Properties of a Human Creature are quite different from other kinds of Creatures the like may be of different Worlds but in all Material Worlds there are Self-moving Parts which is the cause there is self-joyning uniting and composing self dividing or dissolving self-regularities and self-irregularities also there is Perception amongst the Parts or Creaturs of Nature and what Worlds or Creatures soever are in Nature they have Sense and Reason Life and Knowledg but for Light and Darkness Hot and Cold Soft and Hard Leight and Heavy Dry and Wet and the like they are all but particular actions of particular Corporeal Species or Creatures which are finite and not infinite and certainly there may be in Nature other Worlds as full of varieties and as glorious and beautiful as this World and are and may be more glorious or beautiful as also more full of variety than this World and yet be quite different in all kinds and sorts from this World for this is to be noted That the different kinds and sorts of Species or Creatures do not make Particulars more or less perfect but according to their kind And one thing I desire That my Readers would not mistake my meaning when I say The Parts dissolve for I do not mean that Matter dissolves but that their particular Societies dissolve APPENDIX TO THE GROUNDS OF Natural Philosophy The FIRST PART CHAP. I. Whether there can be a Substance that is not a Body WHAT a Substance that is not Body can be as I writ in the First Chapter of this Book I cannot imagine nor that there is any thing between Something and Nothing But some may say That Spiritual Substances are so I answer That Spirits must be either Material or Immaterial for it is impossible for a thing to be between Body and no Body Others may say There may be a Substance that is not a Natural Substance but some sort of Substance that is far more pure than the purest Natural Substance I answer Were it never so pure it would be in the List or Circle of Body and certainly the purest Substance must have the Properties of Body as to be divisible and capable to be united and compounded and being divisible and compoundable it would have the same Properties that grosser Parts have but if there be any difference certainly the purest Substance would be more apt to divide and unite or compound than the grosser sort But as to those sorts of Substance which some Learned Men have imagined in my opinion they are but the same sort of Substance that the Vulgar call Thoughts and I name the Rational Parts which questionless are as truly Body as the grossest Parts in Nature but most Human Creatures are so troubled with the Thoughts of Dissolving and Dis-uniting that they turn Fancies and Imaginations into Spirits or Spiritual Substances as if all the other Parts of their Bodies
should become Rational Parts that is that all their Parts should turn into such Parts as Thoughts which I name the Rational Parts But that Opinion is impossible for Nature cannot alter the nature of any Part nor can any Part alter its own Nature neither can the Rational Parts be divided from the Sensitive and Inanimate Parts by reason those Three sorts constitute but one Body as being Parts of one Body But put the case that the Rational Parts might divide and subsist without the Sensitive and Inanimate Parts yet as I said they must of necessity have the Properties and Nature of a Body which is to be divisible and capable to be united and so to be Parts for it is impossible for a Body were it the most pure to be indivisible CHAP. II. Of an IMMATERIAL I Cannot conceive how an Immaterial can be in Nature for first An Immaterial cannot in my opinion be naturally created nor can I conceive how an Immaterial can produce particular Immaterial Souls Spirits or the like Wherefore an Immaterial in my opinion must be some uncreated Being which can be no other than GOD alone Wherefore Created Spirits and Spiritual Souls are some other thing than an Immaterial for surely if there were any other Immaterial Beings besides the Omnipotent God those would be so near the Divine Essence of God as to be petty gods and numerous petty gods would almost make the Power of an Infinite God But God is Omnipotent and only God CHAP. III. Whether an Immaterial be Perceivable WHatsoever is Corporeal is Perceivable that is may be perceived in some manner or other by reason it hath a Corporeal Being but what Being an Immaterial hath no Corporeal can perceive Wherefore no Part in Nature can perceive an Immaterial because it is impossible to have a perception of that which is not to be perceived as not being an Object fit and proper for Corporeal Perception In truth an Immaterial is no Object because no Body But some may say that A Corporeal may have a Conception although not a Perception of an Immaterial I answer That surely there is an innate Notion of God in all the Parts of Nature but not a perfect knowledg for if there was there would not be so many several Opinions and Religions amongst one Kind or rather sort of Creatures as Mankind as there are insomuch that there are but few of one and the same Opinion or Religion but yet that Innate Notion of God being in all the Parts of Nature God is infinitely and eternally worshipped and adored although after several manners and ways yet all manners and ways are joyned in one VVorship because the Parts of Nature are joyned into one Body CHAP. IV. Of the Differences between God and Nature GOD is an Eternal Creator Nature his Eternal Creature GOD an Eternal Master Nature GOD's Eternal Servant GOD is an Infinite and Eternal Immaterial Being Nature an Infinite Corporeal Being GOD is Immovable and Immutable Nature Moving and Mutable GOD is Eternal Indivisible and of an Incompoundable Being Nature Eternally Divisible and Compoundable GOD Eternally Perfect Nature Eternally Imperfect GOD Eternally Inalterable Nature Eternally Alterable GOD without Error Nature full of Irregularities GOD knows exactly or perfectly Nature Nature doth not perfectly know GOD. GOD is Infinitely and Eternally worshipped Nature is the Eternal and Infinite Worshipper CHAP. V. All the Parts of Nature worship God ALL Creatures as I have said have an Innate Notion of GOD and as they have a Notion of God so they have a Notion to worship GOD but by reason Nature is composed of Parts so is the Infinite Worship to God and as several Parts are dividing and uniting after several kinds sorts manners and ways so is their Worship to GOD but the several manners and ways of Worship make not the Worship to GOD less for certainly all Creatures Worship and Adore GOD as we may perceive by the Holy Scripture where it says Let the Heavens Earth and all that therein is praise God But 't is probable that some of the Parts being Creatures of Nature may have a fuller Notion of GOD than others which may cause some Creatures to be more Pious and Devout than others but the Irregulalarity of Nature is the cause of Sin CHAP. VI. Whether GOD's Decrees are limited IN my opinion though God is Inalterable yet no ways bounded or limited for though GOD's Decrees are fixt yet they are not bound but as GOD hath an Infinite Knowledg He hath also an Infinite Fore-knowledg and so fore-knows Nature's Actions and what He will please to decree Nature to do so that GOD knows what Nature can act and what she will act as also what He will decree and this is the cause that some of the Creature 's or Parts of Nature especially Man do believe Predestination But surely GOD hath an Omnipotent Divine Power which is no ways limited for GOD being above the nature of Nature cannot have the Actions of Nature because GOD cannot make Himself no GOD neither can He make Himself more than what he is He being the All-powerful Omnipotent Infinite and Everlasting Being CHAP. VII Of GOD's Decrees concerning the particular Parts of Nature THough Nature's Parts have Free-will of Self-motion yet they have not Free-will to oppose GOD's Decrees for if some Parts cannot oppose other Parts being over-power'd it is probable that the Parts of Nature cannot oppose the All-powerful Decrees of GOD. But if it please the All-powerful GOD to permit the Parts of Nature to act as they please according to their own natural Will and upon condition if they act so they shall have such Rewards as Nature may be capable to receive or such Punishments as Nature is capable of then the Omnipotent GOD doth not predestinate those Rewards or Punishments any otherwise than the Parts of Nature do cause by their own Actions Thus all Corporeal Actions belong to Corporeal Parts but the Rewards and Punishments to GOD alone but what those Punishments and Blessings are no particular Creature is capable to know for though a particular Creature knows there is a GOD yet not what GOD is so although particular Creatures know there are Rewards and Punishments yet not what those Rewards and Punishments are But mistake me not for I mean the general Rewards and Punishments to all Creatures but 't is probable that GOD might decree Nature and her Parts to make other sorts of Worlds besides this World of which Worlds this may be as ignorant as a particular Human Creature is of GOD. And therefore it is not probable since we cannot possibly know all the Parts of Nature of which we are parts that we should know the Decrees of GOD or the manners and ways of Worship amongst all kinds and sorts of Creatures CHAP. VIII Of the Ten Commandments IN my opinion the Notions Man hath of GOD's Commands concerning their Behaviour and Actions to Himself and their Fellow-Creatures is the very same that Moses writ and
A Man can but perceive the Exterior Parts of another Man or any other Creature that is subject to Human Perception yet his Rational Parts may suppose or presuppose what another Man thinks or what he will act and for other Creatures a Man may suppose or imagine what the innate nature of such a Vegetable or Mineral or Element is and may imagine or suppose the Moon to be another World and that all the fixed Starrs are Sunns which Suppositions Man names Conjectures CHAP. IX Of Information between several Creatures NO question but there is Information between all Creatures but several sorts of Creatures having several sorts of Informations it is impossible for any particular sort to know or have perceptions of the Infinite or Numberless Informations between the Infinite and Numberless Parts or Creatures of Nature Nay there are so many several Informations amongst one sort as of Mankind that it is impossible for one Man to perceive 〈◊〉 them all no nor can one Man generally perceive the particular Informations that are between the particular Parts of his Sensitive Body or between the particular Informations of his Rational Body or between the particular Rational and Sensitive Parts much less can Man perceive or know the several Informations of other Creatures CHAP. X. The Reason of several kinds and sorts of Creatures SOme may ask Why there are such sorts of Creatures as we perceive there are and not other sorts I answer That 't is probable we do not perceive all the several kinds and sorts of Creatures in Nature In truth it is impossible if Nature be Infinite for a Finite to perceive the Infinite varieties of Nature Also they may ask Why the Planets are of a Spherical Shape and Human Creatures are of an Vpright shape and Beasts of a Bending and stooping shape Also Why Birds are made to flye and not Beasts And for what Cause or Design have Animals such and such sorts of shapes and properties And Vegetables such and such sorts of shapes and properties And so of Minerals and Elements I answer That several sorts kinds and differences of Particulars causes Order by reason it causes Distinctions for if all Creatures were alike it would cause a Confusion CHAP. XI Of the several Properties of several Kinds and sorts of Creatures AS I have said There are several kinds and several sorts and several particular Creatures of several kinds and sorts whereof there are some Creatures of a mixt kind and some of a mixt sort and some of a mixture of some particulars Also there are some kind of Creatures and sorts of Creatures as also Particulars of a Dense Nature others of a Rate Nature some of a Leight Nature some of a Heavy Nature some of a Bright Nature some of a Dark Nature some of an Ascending Nature some of a Descending Nature some of a Hard Nature some of a Soft Nature some of a Loose Nature and some of a Fixt Nature some of an Agil Nature and some of a Slow Nature some of a Consistent Nature and some of a Dissolving Nature All which is according to the Frame and Form of their Society or Composition The Third Part. CHAP. I. Of Productions in general THE Self-moving Parts or Corporeal Motions are the Producers of all Composed Figures such as we name Creatures for though all Matter hath Figure by being Matter for it were non-sense to say Figureless Matter since the most pure Parts of Matter have Figure as well as the grossest the rarest as well as the densed But such Composed Figures which we name Creatures are produced by particular Associations of Self-moving Parts into particular kinds and sorts and particular Creatures in every kind or sort The particular kinds that are subject to Human Perceptions are those we name Animals Vegetables Minerals and Elements of which kinds there are numerous sorts and of every sort infinite particulars And though there be Infinite Varieties in Nature made by the Corporeal Motions or Self-moving Parts which might cause a Confusion Yet considering Nature is intire in her self as being only Material and as being but one United Body also poysing all her Actions by Opposites 't is impossible to be any ways in Extreams or to have a Confusion CHAP. II. Of Productions in general THE Sensitive Self-moving Parts or Corporeal Motions are the Labouring Parts of all Productions or Fabricks of all Creatures but yet those Corporeal Motions are parts of the Creature they produce for Production is only a Society of particular Parts that joyn into particular Figures or Creatures but as Parts produce Figures by Association so they dissolve those Figures by Division for Matter is a perpetual Motion that is always dividing and composing so that not any Creature can be eternally one and the same for if there were no Dissolvings and Alterings there would be no varieties of Particulars for though the kinds and sorts may last yet not the Particulars But mistake me not I do not say those Figures are lost or annihilated in Nature but only their Society is dissolved or divided in Nature But this is to be noted That some Creatures are sooner produced and perfected than others and again some Creatures are sooner decayed or dissolved CHAP. III. Of Productions in general THere are so many different composed Parts and so much of variety of Action in every several Part of one Creature as 't is impossible for Human Perception to perceive them nay not every Corporeal Motion of one Creature doth perceive all the varieties of the same Society and by the several actions not only of several Parts but of one and the same Parts cause such obscurity as not any Creature can tell not only how they were produced but not how they consist But by reason every Part knows his own Work there is Order and Method For example In a Human Creature those Parts that produce or nourish the Bones those of the Sinews those of the Veins those of the Flesh those of the Brains and the like know all their several Works and consider not each several composed Part but what belongs to themselves the like I believe in Vegetables Minerals or Elements But mistake me not for I do not say those Corporeal Motions in those particulars are bound to those particular Works as that they cannot change or alter their actions if they will and many times do as some Creatures dissolve before they are perfect or quite finished and some as soon as finished and some after some short time after they are finished and some continue long as we may perceive by many Creatures that dye which I name Dissolving in several Ages but untimely Dissolutions proceed rather from some particular Irregularities of some particular Parts than by a general Agreement CHAP. IV. Of Productions in general THE Reason that all Creatures are produced by the ways of Production as one Creature to be composed out of other Creatures is That Nature is but one Matter and that all her Parts