nothings which are called several motions are gods to infinite matter and our stronger nothing which is every stronger motion is god to every weaker nothing which is every weaker motion for if motion depend upon nothing every particular motion is absolute but the old opinions of atoms seems not so clear to my reason as my own and absolutly new opinions which I hear call my Philosophical opinions which opinions seem to me to be most probable and these opinions are like Chymistrie that from a grosse substance extract the substance and essence and spirits of life or knowledge which I call the innated matter THE OPINION or RELIGION OF THE OLD PHILOSOPHERS NAtural Philosophers in their opinions make three gods the causer the worker and the matter as God nature and the Chaos all three being eternal as the causer God was is and shall be the worker nature was is and shall be the matter chaos was is and shal be was ever is present and shall be eternally and whatsoever was in its self from all eternity and shall be to all eternity is a God but if they make them all but one thing then they may say there is but one God but if they make them three distinct things then they make three Gods for though they make them all one in unity yet not in property but God is like a Center from whom all infinites flow as from him and through him and to him his infinite knowledg knowes all past present and what is to come and is a fixt instant THE TEXT TO MY Natural Sermon I As the preacher of nature do take my text out of natural observance and contemplation I begin from the first chapter which is the onely and infinite matter and conclude in the last which is eternity But I desire my noble Readers to hear me with so much patience or be so just to me as to observe that though my text is common for who hath not heard of the first matter and my application old for what is older then eternity Yet that my arguments and proofs are new for what ancient Philosophers have preached after my way wherefore most industrious and ingenious students cast me not out of your Schools nor condemn my opinions out of a dispisement of my sex for though nature hath made the active strength of the effeminat sex weaker then the masculine yet perchance she may elevate some fancies and create some opinions as sublime and probable in effeminate brains as in masculine Wherefore it were unjust to condemn the probable particulars for the errours of the generality and if you speak or think me too vainglorious in pleading in my own cause it may be thought you are irregular and if I should not plead for my self in a just cause it may be thought I were not a right begotten daughter of nature but a monster produced by her escapes or defects for every true childe of nature will require its just inheritance The first cause is matter The second is Motion The third is figure which produceth all natural effects Nature is matter form and motion all these being as it were but one thing matter is the body of nature form is the shape of nature and motion The spirits of nature which is the life of nature and the several motions are the several actions of nature The several figures are the several postures of nature and the several parts the several members of nature OF MATTER AND MOTION CHAP. I. THERE is no first matter nor first Motion for matter and motion are infinite and being infinite must consequently be Eternal and though but one matter yet there is no such thing as the whole matter that is as one should say All. And though there is but one kinde of matter yet there are infinite degrees of matter as thinner and thicker softer and harder weightier and lighter and as there is but one matter so there is but one motion yet there are infinite degrees of motion as swifter and slower and infinite changes of motion And although there is but one matter yet there are infinite of parts in that matter and so infinits of Figures if infinite figures infinite sizes if infinite sizes infinite degrees of bignesse and infinite degrees of smalnesse infinite thicknesse infinite thinnesle infinite lightnesse infinite weightinesse if infinite degrees of motion infinite degrees of strengths if infinite degrees of strengths infinite degrees of power and infinite degrees of knowledge and infinite degrees of sense Chap. 2. Of the Form and the Minde AS I said there is but one Matter thinner and thicker which is the Form and the Minde that is Matter moving or Matter moved likewise there is but one motion though flower or swifter moving several wayes but the slower or weaker motions are no lesse motion then the stronger or swifter So Matter that is is thinnest or thickest softest or hardest yet is but one matter for if it were divided by digrees untill it came to an Atome that Atome would still be the same matter as well as the greatest bulk But we cannot say smallest or biggest thinnest softest or hardest it Infinite Chap. 3. Eternal matter THat matter which was solid and weighty from all Eternity may be so eternally and what was spungie and light from all Eternity may be so eternally and what had innate motion from Eternity may be so eternally and what was dull without innate motion from Eternity may be so eternally for if the degrees could change then there might be all thin and no thick or all thick and no 〈◊〉 all hard no soft and fluid or all fluid and no solidity For 〈◊〉 contracting and dilating may bring and joyn parts together or separate parts asunder yet those parts shall not be any other wayes then by Nature they were Chap. 4. Of Infinite matter INfinite matter cannot have exact Form or Figure because it hath no Limits but being divided by motion into several parts those Parts may have perfect Figures so long as those Figures last yet these parts cannot be taken from the Infinite Body And though parts may be divided in the Body Infinite and joyned several wayes yet Infinite can neither be added nor diminished yet division is as infinite as the matter divided Chap. 5. No proportion in Nature IN Nature there is no such thing as Number or Quantity for Number and Quantity have onely reference to division neither is there any such thing as time in Eternity for Time hath no reference but to the Present if there be any such thing as Present Chap. 6. Of one Kinde of Matter ALthough there may be infinite degrees of matter yet the Nature and kinde of matter is finite for Infinite of severall kindes of matter would make a Confusion Chap. 7. Of Infinite knowledge THere can be no absolute Knowledge if infinite degrees of Knowledge nor no absolute power if there be infinite degrees of strength nor present if infinite degrees of motion Chap. 8. No
Judge in Nature NO Intreaty nor Petition can perswade Nature nor any Bribes can corrupt or alter the course of nature Justly there can be no complaints made against Nature nor to Nature Nature can give no redresse There are no Appeals can be made nor Causes determined because Nature is infinite and eternal for Infinite cannot be confined or prescribed setled rul'd or dispos'd because the Effects are sa infinite as the Causes and what is infinite hath no absolute power for what is absolute is finite Finite cannot tell how Infinite doth flow Nor how infinite matter moveth to and fro For infinite of Knowledge cannot guess Of infinite of matter more or lesse Nor infinite of Causes cannot finde The infinite Effects of every Kinde Chap. 9. Of Perfection IN infinite can no perfection be For why Perfection is in Unity In infinite no union can combine For that has neither Number point nor Line Though infinite can have no Figure Yet not lie all confus'd in heaps together Chap. 10. Of Inequalities IF infinites have infinite degrees And none alike to make Equalities As if a Haire be cut with curious Arts Innumerable but unequal parts And that not any part alike shall be How shall we joyn to make them well agree If every one is like it self alone Three cannot be unlesse three equal One. If one and one make two and two and two make four yet there must be two equal ones to make two and two equal two's to to make four And as two and one make three yet there must be two equal ones joyned to a single one to make three or three equal single ones to joyn in three The like is in weight and Measure Motion and Strength Chap. 11. Of Unities IN infinite if infinite degrees Then those Degrees may meet in Unities And if one man should have the 〈◊〉 of four Then four to equal him will be no more As if one Line should be in four parts cut Shall equal the same Line together put So two and one though odd is theer Yet three and three shall equal be Like those that equal spaces backwards go To those that 's forward equals them we know Like Buckets in a Well if empty be As one descends the other ascends we see So Motions though their crosse may well agree As oft in Musick make a Harmony Chap. 12. There is no Vacuity IN Nature if Degrees may equal be All may be full and no Vacuity As Boxes small and smaller may contain So bigger and bigger must there be again Infinite may run contracting and dilating Still still by degrees without a separating Chap. 13. Of Thin and Thick Matter THus may thin Matter into Solid run And by its motion make thick Matter turn In several wayes and fashions as it will Although dull Matter of it self lie still T is not that Solid Matter moves in Thin For that is dull but thin which moves therein Like Marrow in the Bones or Blood in Veins Or thinner matter which the blood contains Like Heat in Fire the effect is straight to burn So Matter thin makes solid matter run Chap. 14. Of Vacuum IF Infinite inequalitie doth run Then must there be in Infinite Vacuum For what 's unequal cannot joyned be So close but there will be Vacuity Chap. 15. The Unity of Nature NAture tends to Unity being but of a kinde of Matter but the degrees of this Matter being thinner and thicker softer and harder weightier and lighter makes it as it were of different kinde when t is but different degrees Like several extractions as it were out of one and the same thing and when it comes to such an Extract it turns to Spirits that is to have an Innate motion Chap. 16. Of Division THe several degrees of Matter cause Division by different motion making several Figures erecting and dissolving them according as their matter moves This makes motion and Figure alwayes to be in War but not the matter for it is the several effects that disagree but not the Causes for the Eternal matter is alwayes in peace as being not subject to change but motion and Figure being subject to Change strive for Superiority which can never be because subject to Change Chap. 17. The Order of Nature THe Reason that there is not a Confusion in Nature but an orderly Course therein is the Eternal matter is alwayes one and the same for though there are Infinite degrees yet the Nature of that Matter never alters But all variety is made according to the several Degrees and the several degrees do palliate and in some sense make an Equality in infinite so as it is not the several degrees of matter that strive against each other but several motions drive them against one another Chap. 18. Of War and no absolute Power THe Reason that all things make War upon one another is the several Degrees of matter the contradiction of motion and the Degrees and the advantage of the shapes of Figures alwayes striving Chap. 19. Of Power THere is no absolute Power because Power is infinite and the infinitenesse hinders the absolutenesse for if there were an absolute power there would be no dispute but because there is no absolute power there would be no dispute but because there is no absolute power therefore there be Disputes and will be eternally for the several degrees of matter motion and Figure strive for the Superiority making Faction by Sympathy and Fraction by Antipathy Chap. 20. Similizing the spirits or Innate Matter THe Spirits or Essences in Nature are like Quick-silver for say it be fluid it will part into little Sphaerical Bodies running about though it be nere so small a Quantity and though they are Sphaerical yet those Figures they make by several and subtle motion may differ variously and Infinitely This innate matter is a kinde of god or gods to the dull part of matter having power to form it as it please and why may not every degree of Innate matter be as several gods and so a strong motion be a god to the weaker and so have an infinite and Eternal Government As we will compare motions to Officers or Magistrates The Constable rules the Parish the Mayor the Constable the King the Mayor and some Higher power the King thus infinite powers rule Eternity Or again thus the Constable rules the Hundred the Major rules the City the King the kingdom and Caesar the world Thus may dull matter over others rule According as ' tis* shap'd by motions Tool So Innate matter Governs by degree According as the stronger motions be Chap. 21. Of Operation ALL things in the world have an Operative power which Operation is made by Sympathetical motions Antipathetical motions in several Figures for the assisting Operation is caused by one the destructive Operation by another like Poyson and cordials the one kills the other cures but Operations are infinite as motions Chap. 22. Natural or
Sensivtie War ALL Natural War is caused either by a Sympathetical motion or an Antepathetical motion For Natural War and Peace proceed from Self-preservation which belongs only to the Figure for nothing is annihilated in Nature but the particular prints or several shapes that motion makes of matter which motion in every Figure strives to maintain what they have created for when some Figures destroyothers it is for the maintenance or security ofthemselves and when the destruction is for Food it is Sympathetical motion which makes a particular Appetite or nourishment from some Creatures to others but an Antipathetical motion that makes the Destruction Chap. 23. Of Annihilation THere can be no Annihilation in Nature nor particular motions and Figures because the matter remains that was the Cause of those Motions and Figures As for particular figures although every part is separated that made such a figure yet it is not Annihilated because those parts remain that made it So as it is not impossible but the same particular Figures may be erected by the same motions that joyned those parts and in the matter may repeat the same motion eternally so by succession and the same matter in a figure may be erected and dispersed eternally Thus the dispersing of the matter into particular figures by an Alteration of motion we call Death and the joyning of parts to create a Figure we call life Death is a Separation life is a Contraction Chap. 24. LIFE LIfe is the Extract or spirit of common matter * this extract is Agile being alwayes in motion for the Thinnesse of this matter causes the subtilty of the Quality or property which quality or preporty is to work upon all dull Matter This Essence or life which are Spirits of sense move of themselves for the dull part of Matter moves not but as it is moved thereby Their common motions are four Atractive Retentive Digestive Expulsive Attractive is that which we call Growth or youth Retentive is that we call strength Digestive is that we call Health that is an equal distribution of parts to parts and agreeing of those spirits Expulsive is that which we call Death or decay The Attractive spirits gather and draw the materials together The Digestive spirits do cut and carve out every thing The Retentive do fit and lay them in their proper places The Expulsive do pul down and scatter them about Those spirits most commonly move according to the matter they work on For in spung and porous light matter their motion is quick in solid and weighty their motion is slower For the solid parts are not onely dull and immoveable of themselves but they hinder and obstruct those Spirits of sence and though they cut and pierce through all yet it is with more labour and slower motion for their motions change according to the quantity and quality of that matter they meet with for that which is porous and spungy the Figures that they form that matter in are sooner made and sudenlier destroyed then that which is more combustible This is the reason Minerals last longer then Vegetables and Animals because that matter is both tougher and harder to work on then Vegetables and Animals are These Sensitive spirits we may similize to several workmen being alwayes busily imployed removing lifting carrying driving drawing digging and the like And although these spirits are of substance thinner then dull matter yet they are stronger by reason of their subtility and motion which motion gives them power for they are of an acute quality being the Vitriol as it were of Nature cut and divide all that opposeth their way Now these spirts though they be infinite yet we cannot think them so grosse an infinite as combustible matter yet those thinner infinites may cut and carve the thicker infinites all into several figures like as Aqua-fortis will eat into the hardest iron and divide it into small parts As I have said before the spirits of life works according as the matter is for every thing is shap'd according to the solidity of the matter like as a man which builds a house of such wood which is tough and strong because he knows otherwise it will break by reason of the great weight they are to bear but to make laths he takes his wood and cuts it thin that the nails may the easier passe through so joyning and fitting several sorts to proper uses to build his house Or like a Cook when he 's to raise a pie must take stiff Dough for otherwise it will not onely fall before it be finished but it cannot be raised and to make the lids to cover his pye he must use a softer Paste otherwise it will not rowl thin thus a stiff paste is not fit for a lid nor a thinner paste for to raise a Pye it may make a Cake or so So the spirits of life must make figures as the matter is fit and proper therto for the figure of man or the like the spirits of life take the solid and hard matter for the Bones the Glutinous matter for the Sinews Nerves Muscles and the like and the Oyly matter for Flesh Fat Marrow So the fluid for Blood and such like matter and the spirits themselves do give this dull matter motion not onely in the building of the figure but to make the figure move when it is built Now the spirits of life or lively spirits do not onely move dull and immoving matter but makes that matter to move and work upon others for some kinde of figures shall make another to resemble it self though not just be as it self is made but as the shadow like the substance for it works as a hand that is guided by another and not of its own strength that is the reason Arts have not so much perfection as nature The Copy is not so lively as the Original for the spirits of life move and work of their own strength and the dul matter by the strength of the spirits Chap. 25. Of CHANGE THe Change of motion in several Figures makes all change and difference in the World and their several properties and effects thereto And that which we call Death or corruption is not an absence of life but an expulsive motion which doth annihilate those figures that erecting motion hath made So death is an annihilation of the Print not of the Mould of figures for the Moulds of those figures of Mankinde Beast or Plant of all kindes whatsoever shall never be annihilated so long as motion and matter last which may alwayes be for the mould of all figures is in the power of motion and the substance of matter Chap. 26. Of Youth or Growth THus Spirits of sense work according to the substance of the matter for if the matter be porous and light they form those figures quicker and dissolve them suddenly But if their matter be solid and hard they work slower which makes some figures longer ere they
come to perfection and not so easily undone And if their strength be too weak for the matter they work upon as wanting help then the figure is imperfect and mishapen as we say This is the reason Animals and Vegetables which are yong have not so great strength as when they are full grown because there are fewer spirits and the materials are loose and unsetled not knockt close But by degrees more spirits gather together which help to forward their work bring in materials by food setling them by nourishment carrying out by Evacuations that matter that is unuseful and that Rubbish and Chips as I may say which would hinder their motion If they bring in unuseful matter their figure increases not as we say thrives not And if they carry out the principal materials the figure decayes and falls down But those parts of matter which are not spirits do not carry that part of matter which is spirit but these spirits carry the dull matter Thus the spirits the innated matter move in dull matter and dull matter moveth by the spirits and if the matter be fine and not gross which they build withal and their motion be regular then the figure is beautiful and well proportioned Chap. 27. Of Increasing THe reason that the corruption of one figure is the cause of making of another of the same kinde is not onely that it is of such a tempered matter that can onely make such a kinde of figure but that the spirits make figures according to their strength So that the spirits that are in the Seed when they have undone the figure they are in by a general expulsion which we call corruption they begin to create again another figure of the same kinde if no greater power hinder it For the matter that is proper to make such like figures is fitted or temper'd to their strengths So as the Temper of the matter and the strength of the spirits are the Erectors of those figures eternally And the reason that from one Seed less or more Numbers are increased and rais'd is that though few begin the work more will come to their help and as their numbers are increased their figures are more or less weaker or stronger Chap. 28. Of Decay WHen Spirit of Life have created a Figure and brought it to perfection if they did not pull it down again they would be idle having no work to do and Idleness is against the nature of life being a perpetual motion For as soon as a figure is perfected the spirits generally move to an expulsive motion This is the reason that Age hath not that strength as full-growth But like an old house falling down by degrees shed their Haires or Leaves instead of Tiles the Windows broke down and stopped with Rubbish So Eyes in Animals grow hollow and dim And when the Foundation of a house is loose every little winde shakes it So when the Nerves being slack and the Muscles untied and the Joynts unhing'd the whole Body is weak and tottering which we call Palsies which Palsies as the winde shakes The Bloud as the Springe dries up Rhumes as Rain falls down and Vapours as Dust flie up Chap. 29. Of Dead and Death DEad is where there is a General Alteration of such Motion as is proper to such Figures But Death is an Annihilation of that Print or Figure by an Expulsive Motion And as that Figure dissolves the Spirits disperse about carrying their several burdens to the making of other Figures Like as a house that is ruin'd by Time or spoyled by accident the several Materials are imployed to other uses sometimes to the building of an house again But a house is longer a building then a pulling down by reason of the cutting carving laying carrying placing and fitting every part to make them joyn together so all the works of Nature are sooner dissolv'd then created Chap. 30. Of Local Shapes SOme Shapes have power over others but 't is not alwayes in the size or bulk of the Figure but in the manner of their Formes that give advantage or disadvantage A little Mouse will run through the Snowt of a great Elephant A little Flye will sting a great Figure to death A Worm will wind through a thick Body The Lions force lies in his Claws The Horses in his Hoof The Dogs in his Teeth The Bulls in his Horns and Man 's in his Armes and Hands Birds in their Bills and Talons And the manner of their Shapes gives them several properties or faculties As the Shape of a Bird causes them to 〈◊〉 a Worm to creep the Shape of a Beast to run the Shape of Fish to swim yet some flie swifter and higher then others as their Wings are made So some run nimbler then others according as their Limbs are made and some swim glider then others according as their Fins are made But Man surpasses the shape of all other Creatures because he hath a part as it were of every shape But the same motion and the same matter without the shape could not give such External Properties since all Internal Properties are wrought out of dull matter So as it is their shapes joyned with such motions proper thereunto that giveth strength and Agileness But the Internal Qualities may be alike in every figure because Rational Spirits work not upon dull matter but figures themselves Chap. 31. The Visible Motion in Animals Vegetables and Minerals THe external motions of Animals are running turning winding tumbling leaping jumping shoving throwing darting climbing creeping drawing heaving lifting carrying holding or staying piercing digging flying swimming diving The Internal motion is contriving directing examining comparing or judging contemplating or reasoning approving or disapproving resolving From whence arise all the Passions and several Dispositions These and the like are the visible Internal motions in Animals The Internal motions of Vegetables and Minerals are in operation As contracting dilating which is Attractive Retentive Digestive Expulsive The Vegetables External motion is increasing decreasing that is enlarging or lasting although there may be matter not moving yet there is no matter which is not moved Chap. 32. Of the Working of several Motions of Nature MOtions do work according as they finde Matter that 's fit and proper for each kinde Sensitive Spirits work not all one way But as the matter is they cut carve lay Joyning together Matter solid Light And build and form some figures streight upright Or make them bending and so jutting out And some are large and strong and big about And some are thick and hard and close unite Others are flat and low and loose and light But when they meet with matter fine and thin Then they do weave as Spiders when they spin All that is woven is soft smooth thin things As flowry Vegetables and Animal skins Observe the Grain of every thing you 'l see Like inter-woven Threads lye evenly And like to Diaper and Damask wrought In several works that for our Table 's
the letters are out yet the Table-book and in Pen remain So although this Motion is gone the spirit and matter remain But if those spirits make other kindes of motions like other kinds of Letters or Language those Motions understand not the first nor the first understands not them being as several Languages Even so it may be in a sound for that kinde of knowledge the Figure had in the sound which is an alteration of the motion of the rational spirits caus'd by an alteration of the motion of the sensitive spirits in dull matter And by these disorderly motions other motions are rub'd out of the Table-book which is the matter that was moved But if the same kinde of letters be writ in the same place again that is when the spirits move in the same motion then the same knowledg is in that figure as it was before the other kinde of knowledge which was made by other kinde of motion is rub'd out which several knowledge is no more known to each other then several Languages by unlearned men And as Language is still Language though not understood so knowledge is still knowledge although not general but if they be that we call dead then those letters that were rubbed out were never writ again which is the same knowledge never returns into the same figures Thus the spirits of knowledge or the knowledge of spirits which is their several motions may be ignorant and unacquainted with each other that is that some motion may not know how other motions move not onely in several spirits but in one and the same spirit no more then in every Effect can know their cause and motion is but the effect of the Spirits which spirits are a thin subtle matter for there would be no motion if there were no matter for no thing can move but there may be matter without Self-motion but not self-motion without matter Matter prime knowes not what effects shall be Or how their several motions will agree Because t is infinite and so doth move Eternally in which no thing can prove For infinite doth not in compasse lye Nor hath Eternal lines to measure by Knowledge is there none to comprehend That which hath no beginning nor no end Perfect knowledge comprises all can be But nothing can comprise Eternity Destiny and Fates or what the like we call In infinites they no power have at all Nature hath Generosity enough to give All figures ease whilst in that Form they live But motion which innated matter is By running crosse each several pains it gives Chap. 42. Of the Creation of the Animal Figure THe reason that the sensitive spirits when they begin to create an animal figure the figure that is created feels it not untill the model befinished that is it cannot have an animal motion until it hath an animal figure for it is the shape which gives it local motion and after the Fabrick is built they begin to furnish it with strength and enlarge it with growth and the rational spirit which inhabits it chooseth his room which is the Head And although some rational spirits were from the first creating it yet had not such motions as when created besides at first they have not so much company as to make so much change as to take parts like instruments of Musick which cannot make such division upon few strings as upon more The next the figure being weak their motions cannot be strong besides before the figure is inlarged by growth they want room to move in This is the reason that new-born Animals seem to have no knowledge especially Man because the spirits do neither move so strong nor have such variety of change for want of company to make a consort Yet some animals have more knowledge then others by reason of their strength as all beasts know their dams and run to their Dugs and know how to suck as soon as they are born and birds and children and the like weak Creatures such do not But the spirits of sense give them strength and the spirits of reason do direct them to their food and the spirits of sense gave them Taste and 〈◊〉 and the spirits of reason choose their meat for all Animal Creatures are not of one dyet for that which will nourish one will destroy another Chap. 43. The gathering of Spirits IF the rational spirits should enter into a figure newly created altogether and not by degrees a Childe for example would have as much understanding and knowledge in the womb or when it is new-born as when it is inlarged and fully grown But we finde by experience there are several sorts and degrees of knowledge and understanding by the recourse of spirits which is the reason some figures have greater proportion of understanding and knowledge and sooner then others yet it is increased by degrees according as rational spirits increase Like as children they must get strength before they can go So Learning and experience increase rational spirits as Food the sensitive But experience and Learning is not alwayes tyed to the eare for every Organ and Pore of the body is as several doors to let them in and out For the rational spirits living with the sensitive spirits come in and go out with them but not in equal proportion but sometimes more sometimes fewer this makes understanding more perfect in Health then in sicknesse and in our middle age more then in the latter age For in age and sicknesse there is more carried out then brought in This is the reason Children have not such understanding but their reason increaseth with their years But the resional spirits may be similized to a company of Good-fellows which have pointed a meeting and the company coming from several places makes their time the longer ere their numbers are compleated though many a brain is disappointed but in some figures the rooms are not commodious to move in made in their Creation for want of help those are Changelings Innocents or Natural Fools The rational spirits seem most to delight in spungie soft and liquid matter as in the Blood Brain Nerves and in Vegetables as not onely being neerest to their own nature but having more room to move in This makes the rational spirits to choose the Head in Animals for their chief room to dance their Figures in for the Head is the biggest place that hath the spungy Materials thus as soon as a figure is created those rational Spirits choose a Room Chap. 44. The moving of Innate matter THough Motion makes knowledge yet the spirits give motion for those Spirits or Essences are the Guiders Governours Directers the Motions are but their Instruments the Spirits are the Cause motion but an Effect therefrom For that thin matter which is spirits can alter the motion but motion cannot alter the matter or nature of those Essences or spirits so as the same spirits may be in a body but not one and the same
knowledge because not the same motion that made that knowledge As for example how many several Touches belong to the body for every part of the body hath a several touch which is a several knowledge belonging to every several part for every several part doth not know and feel every several touch For when the head akes the heel feels it not but onely the Rational spirits which are free from the incumbrance of dull matter they are agile and quick to take notice of every particular touch in or on every part of the figure The like motions of a pain in the Body The like motions of the Rational spirits we call grief in the minde and to prove it is the like motion of the Rational Spirits to the sensitive which makes the knowledge of it is when the rational Spirits are busily moved with some Fantasmes if any thing touches the body it is not known to the rational spirits because the rational spirits move not in such motion as to make a thought in the head of the touch in the heel which makes the thoughts to be as senselesse of that touch as any other part of the body that hath not such paines made by such motions And shall we say there is no sense in the heel because no knowledge of it in the head we may as well say that when an Object stands just before an eye that is blinde either by a contrary motion of the thoughts inward by some deep Contemplation or otherwise we may as well say there is no outward object because the rational spirits take no notice of that Object t is not that the stronger motion stops the lesse or the swifter the slower for then the motions of the Planets wold stop one anothers course Some will say what sense hath man or any other Animal when they are dead it may be answered that the Fignre which is a body may have sense but not the Animal for that we call Animal is such a temper'd matter joyn'd in such a figure moving with such kinde of motions but when those motions do generally alter that are proper to an Animal although the matter and Figure remain yet it is no longer an Animal because those motions that help it to make an Animal are ceas'd So as the Animal can have no more knowledge of what kind of sense the Figure hath because it is no more an Animal then an Animal what sense dust hath And that there is the reason that when any part is dead in an Animal if that those motions that belonged to the Animal are ceas'd in that part which alter it from being a part of the Animal and knowes no more what sense it hath then if a living man should carry a dead man upon his shoulders what sense the dead man feels whether any or no. Chap. 45. Of Matter Motion and Knowledge or Understanding VVHatsoever hath an innate motion hath knowledge and what matter soever hath this innate motion is knowing but according to the several motions are several knowledges made for knowledge lives in motion as motion lives in matter for though the kind of matter never alters yet the manner of motions alters in that matter and as motions alter so knowledge differs which makes the several motions in several figures to give several knowledge And where there is a likenesse of motion there is a likenesse of knowledge As the Appetite of Sensitive spirits and the desire of rational spirits are alike motions in several degrees of matter And the touch in the heel or any part of the body else is the like motion as the thought thereof in the head the one is the motion of the sensitive spirits the other in the rational spirits as touch from the sensitive spirits for thought is onely a strong touch and touch a weak thought So sense is a weak knowledge and knowledge a strong sense made by the degrees of the spirits for Animal spirits are stronger as I said before being of an higher extract as I may say in the Chymistry of Nature which makes the different degrees in knowledge by the difference in strengths and finenesse or subtlety of matter Chap. 46. Of the Animal Figure WHatsoever hath motion hath sensitive spirits and what is there on earth that is not wrought or made into figures and then undone again by these spirits so that all matter is moving or moved by the movers if so all things have sense because all things have of these spirits in them and if Sensitive spirits why not rational spirits For there is as much infinite of every several degree of matter as if there were but one matter for there is no quantity in infinite for infinite is a continued thing If so who knows but Vegetables and Minerals may have some of those rational spirits which is a minde or soul in in them as well as man Onely they want that Figure with such kinde of motion proper thereunto to expresse knowledge that way For had Vegetables and Minerals the same shape made by such motions as the sensitive spirits create then there might be wooden men and iron beasts for though marks do not come in the same way yet the same marks may come in and be made by the same motion for the spirits are so subtle as they can pass and repass through the solidest matter Thus there may be as many several and various motions in Vegetables and Minerals as in Animals and as many internal figures made by the rational spirits onely they want the Animal to expresse it the Animal way And if their knowledge be not the same knowledge but different from the knowledge of Animals by reason of their different figures made by other kinde of motion on other tempered matter yet it is knowledge For shall we say A man doth not know because he doth not know what another man knows or some higher power Chap. 47. What an Animal is AN Animal is that which we call sensitive spirit that is a figure that hath local motion that is such a kinde of figure with such kinde of motions proper thereunto But when there is a general alteration of those motions in it then it is no more that we call Animal because the local motion is altered yet we cannot knowingly say it is not a sensitive Creature so long as the figure lasts besides when the figure is dissolved yet every scattered part may have sense as long as any kinde of motion is in it and whatsoever hath an innate motion hath sense either increasing or decreasing motion but the sense is as different as the motions therein because those properties belonging to such a figure are altered by other motions Chap. 48. Of the dispersing of the Rational Spirits SOme think that the Rational spirits flye out of Animals or that Animal we call Man like a swarm of Bees when they like not their hives finding some inconvenience seek about for another habitation or leave the body like Rats
the custom of their breeding in the Schools of Aristotle and Socrates and the rest of ancient Authors or else they consider not my opinions enough for if they did they might see as much probability for mine as any of their opinions For though in natural Philosophy there may be many touches found out by experiences and experiments yet the Study is onely conjecturally and built upon probabilities and until probabilities be condemned by absolute and known truth let them have a place amongst the rest of probabilities and be not so partial to contradict as to be unjust to me take not away the right of my place because young for though age ought to have respect yet not so as to do youth wrong but I hope my new born opinions will be nourished in Noble and learned Schools and bred up with industrious Students but howsoever I delight my self for next to the finding out of truthes the greatest pleasure in Study is to finde out probabilities I make no question but after Ages will esteem this work of mine but what soever is new is not received at the first with that good acceptation by reason it is utterly unknown unto them and a newnesse and an unacquaintednesse makes the ignorance but when time hath made acquaintance and a right understanding and a right understanding will make a friendship betwixt Fame and my Book OF FORTUNE PART II. CHAP. 59. MAtter Figure and Motions are the gods that Create fortune For fortune is nothing in it self but various motions gathered or drawn to a point which point man onely thinks it fixt upon him but he is deceived for it fixes upon all other things for if any thing comes and rubs off the bark of a tree or breaks the tree it is a miss-fortune to that tree and if a house be built in such a place as to shelter a tree from great storms or cold weather it were good fortune to that tree and if a beast be hurt it is a miss-fortune to that beast or bird and when a beast or bird is brought up for pleasure or delight and not to work or be imprisoned it is a good fortune to that beast or bird but as I said before fortune is onely various motions drawn to a point and that point that comes from crosse motions we call bad fortune and those that come from Sympathetical motions we call good fortune and there must needs be Antipathetical Motions as well as Sympathetical Motions since Motions are so various But man and for all that I know all other things are governed by outward Objects they rule and we obey for we do not rule and they Obey but every thing is led like dogs in a string by a stronger power but the outward power being invisible makes us think we set the rules and not the outward Causes so that we are governed by that which is without us not that which is within us for man hath no power over himself Chap. 60. Of time and Nature NO question but there is a time in Nature for time is the Variation of Nature and nature is a producing Motion a multiplying figure an endlesse measure a quantilesse substance an indefaisable matter Chap. 61. Of Matter Motion and Figure AS I said before in my first part of my Book that there is no first Matter nor no first Motion because Eternal and Infinite yet there could be no Motion without matter for Matter is the cause Motion but the effect of Matter for there could be no motion unlesse there were Matter to be moved But there might be Matter and Figure without Motion as an infinite and eternal dull lump For I see no reason but infinite might be without running forward or circle-wayes if there were not several degrees of the onely Matter wherein Motion is an Infinite Eternal effect of such a degree Neither is it nonsense to say Figure is the effect of Matter for though there is no Matter without Figure yet there could be no figure without Matter wherefore Matter is the prime cause of Figure yet there could be no figure without matter wherefore matter is the prime cause of figure but not figure of matter for figure doth not make matter but matter figure no more then the creature can make the Creator but a creature may make a figure Thus although there is no first matter yet matter is the first cause of motion and figure and all effects Although they are as infinite and Eternal as matter it self and when I say Matter prime I speak for distinction sake which is the onely Matter The innated Matter is the soul of Nature The dull part of Matter the Body And the infinite figures are the infinite form of Nature And the several motions are the several actions of nature Chap. 62. Of Causes and effects AS I have said before the effects are infinite and eternal as the Causes because all effects lie in matter and motion indeed in matter onely for motion is but the effect of matter Wherefore all particular figures although dssiolvable yet is inherent in the matter and motion as for example if a man can draw the picture of a man or any thing else although he never draws it yet the Art is inherent in the man and the picture in the Art as long as the man lives so as long as there is matter and motion which was from all Eternity and shall be eternally the effect will be so Chap. 63. Whether motion is a thing or nothing or can be Annihilated SOme have opinion that Motion is nothing but to my reason it is a thing for if matter is a substance a substance is a thing and the motion and matter being unseparablely united makes it but one thing For as there could be no motion without such a degree or extract of matter so there could be no such degree or extract of matter without motion thus motion is a thing But by reason particular motions leave moving in such matters and figures shall we say they are deceased dead or become nothing but say some motions are accidents and accidents are nothing but I say all accidents live in substance as all effects in the causes say some when a man for example shakes his hand and when he leaves shaking whether is that motion gone say others no where for that particular motion ceaseth to be say they I answer that my reason tells me it is neither fled away nor ceased to be for it remains in the hand and in that matter that created the hand that is in that and the like innated matter that is in the hand But some will say the hand never moves so again but I say the motion is never the lesse there they may as well say when they have seen a Chest full of Gold or the like and when their eyes are shut or that they never see it more that the Gold doth not lie in the Chest although the Gold may lie there eternally
which move after another manner for though both these sorts of motions are to bring towards a point yet Contraction me thinks strives more against Vacuum then Attraction gathering all into a firm body stopping up all porous passages shutting out space and gathering in matter as close as it can indeed Attractions are but in the way to Contractions as Dilations to expulsions but this sort of motions is surfling pleating folding binding knitting twisting griping pressing tying and many the like and after several manners or fashions Thirdly Retention is to hold or to stay from wandring to fix as I may 〈◊〉 the matter to one place as if one should stick or glue parts together Fourthly Dilations are to inlarge as to spend or extend striving for space or compasse it is an incroaching motion which will extend its bounds as far as it can this sort of motion is melting flowing streaming spreading smoothing stretching and millions of the like Fiftly Expulsive is a motion that shuns all unity it strives against solidity and uniformity it disperses every thing it hath power on this sort of motion is breaking dissolving throwing about Sixthly Digestive motions are the creating motions carrying about parts to parts and fitting and matching and joyning parts together mixing and tempering the matter for proper uses Chap. 67. Of Exterior Motions produced from the six principle Motions I Will here repeat some of the varieties of grosse exterior motions such as are visible to our grosser senses to cleer my readers imaginary motion Some motions draw as horses draw Coaches Carts Sleds Harrows or the like others as horses and dogs are led in a bridle or string Some as beasts draw their prey to the Den moving backwards Some draw up lines shorter and thicker and some draw in circular lines sloping lines and square lines Other sorts of drawing some straight lines some square lines round lines slope lines some motions draw up some draw down some draw side-wayes some crosse some regular Other motions do as if one should drive or shove a solid substance before them the varieties of these motions Some are as if a man should drive a wheel-barrow or rowling of barrels or driving a plough or a rowler and millions the like Others are as if beasts and men were to carry burthens some bearing burthens on their back some on their head some in in their mouth some in their arms some in their hands some under their armes some on their thighs some on their stings as Bees do and millions the like and every one of those burthens have several motions thereto and yet all but bearing motions Other sorts of motions as throwing the bar pitching the bar throwing a ball striking a ball throwing a bowl flinging a dart darting a dart throwing upward downward straight-out side-wayes and all these several manners is but a throwing motion Leaping running hopping trotting gallopping climing clamering flying and infinite others yet all is but a lofty motion Diving dipping mowing reaping or shearing rowling creeping crawling tumbling traveling running and infinite the like examples may be given of the varieties of one and the same kinde of motion Chap. 68. Of double motions at one and the same time on the same matter AS for example spinning flax or the like is drawn long and small twisted hard and round and at one time Again a bowl runs round-way and yet straight-out at one time A shuttle-cock spins about in a straight line The winde spreads and yet blows straight-out at one and the same time Flame ascends Circular and many the like examples may be given Chap. 69. Of the several strengths ALthough there be infinite strengths of Motion yet not to all sorts of figures nor to all degrees of matter for some figures move slow others move swift according to the Nature of the shape or the interior strengths or the degree or quantity of innated matter that created them for though every degree of innated matter is of one and the same strength yet there are different degrees but onely two degrees are subject to our weak sense as the innate minde and the innated body which we call sense and reason which sense and reason may be in every thing though after different manners but we have confined sense onely to animal kinde and reason onely to mankinde but if the innated matter is in the dull parts of matter as the life of the body then there is no part that hath not sense and reason whether creating or created dissolving or dissolved though I will not say that every creature enjoys life alike so every figure is not innated alike for some is weaker innated and some stronger either by quantity or degree yet every figure is innated for it is innated matter that creates and dissolves figures yet the innated matter works according to the several degrees and tempers of the dull part of matter and to such properties and figures and figures properties and proper figures that is motion doth form the onely matter into figures yet motion cannot alter the Entity of only matter but motion can and doth alter the interior and exterior figures and though the several degrees of matter may be placed and replaced in figures yet the nature of the matter cannot be altered Chap. 70. The creations of Figures and difference of Motions THose motions that are proper to create figures are different from those motions that dissolve them so that sympathetical internal motions do not onely assist one another but Sympathetical external Motions and Sympathetical figures this is the reason that from two figures a third or more is created by the way of procreation yet all figures are created after one and the same kinde of way yet not after one and the same manner of way as Vegetables Minerals and some sorts of Animals as such as are bred from that we call corruption as some sorts of worms and some sorts of flies and the like Yet are they created by the procreation of the heat and moisture the same way are plants that grow wilde produced but those that are sown or set although they are after one and the same kinde of way yet not after the same manner for the young vegetables were produced from the seeds and the earth which were sowed or set together and in grafts is when two different plants produce seed of mixt nature as a Mule is produced or the like creature from two different Animals which make them of mixt nature for As there is a Sympathetical conjunction in one and the same kinde of figure so there is a Sympathetical conjunction in some sorts of figures but not in all nor to all for that would make such a confusion in nature as there would be no distinction of kindes besides it were impossible for some kinde of figures to make a conjunction with other kindes being such a difference betwixt them some from the nature of the figures others from the shape
of the figures And Minerals are produced by the Conjunction of such Elements which were begot by such motions as make heat and drought and cold and dry Thus all figures are created from different motions and different degrees of infinite onely matter for onely matter joyns and divides it self by self motions and hath done so and will do so or must do so eternally being its nature yet the divisions and substractions joynings and creations are not alike nor do they continue or dissolve with the like measure of time which time is onely as in a reference to several motions But as I have said there can be nothing lost in nature Although there be infinite changes and their changes never repeated For say a man dies and his figure dissolves into dust as smal as Atoms and is disperst so as never to meet and every Atome goeth to the making of several figures and so changes infinitely from figure to figure yet the figures of all these changes lie in those parts and those parts in onely matter so likewise several motions may cease as figures dissolve but still those motions lies in innated matter and each particular figure in the generality of matter and motion which is on the dull part and innated part of onely matter Chap. 71. The Agilenesse of innated Matter INnated matter seems much nimbler in some works then in other as making Elements and their several changes being more porous then Animals Vegetables and Minerals which are more contracted and not so easily metamorphosed and on the thin part of dull matter they seem much nimbler and agil then when they work on the grosse part of dull matter for though the innated matter can work but according to the strength yet not alwayes according to that strength for their burthens are not alwayes equal to their strength for we see in light thin dull matter their motions to be more swift having lesse incumbrances and lighter burthens unlesse it be oposed and stopped by the innated matter that works in the more solid or thicker part of dull matter or move solid and united figures yet many times the innated matter that works on the thin part of dull matter or in more porous figures will make way through solid and thick bodies and have the power on those that work on more grosse matter for the innate matter that works on grosse matter cannot resist so well having greater burthens nor act with that facility as the others can whose matter is lighter or figures more pourous for we see many times water to passe through great rocks and mountains piercing and dividing their strengths by the frequent assaults thereon or to yet many times the passe is kept or lost according to the quantity of the innated 〈◊〉 of either side Chap. 72. Of external and internal figures and Motions FOr the motions of heat and drought begets the Sun the motions of heat and moisture begets the Aire The motions of cold and dry begets the earth and the rest of the Planets and as other motions begot them so they begot others and as these Elemental Planets beget in gener all figures which we call creatures in the world so these figures as they are matched beget each particular figures of several sorts For external figures are made by internal motions for though Vegetables Minerals and Animals be internal figures as to the globe of the World which is the external figures to them yet they are external figures to those which are created in them untill such time as they are cast forth of that mould as I may say which they were made in which is the womb and the several wombs of several kinds are several moulds but indeed all moulds differ in their points Perchance this subject might be better explained but my modest thoughts will not give my inquisitive thoughts leave to trace Natures Creations by procreation Although I beleeve nature and her works are pure of themselves but 't is the Abuse of her works and not the knowledge that corrupts man-kinde Chap. 73. Of repeating one and the same work and of varieties NAture may repeat one and the same creature if she pleaseth that is the same motions on the same matter may create the same creature by reason the same motions and the same matter is eternally in the body infinite thus the Original cause of producing one and the same is eternal by reason nothing in nature can be annihilated and though the infinite matter is but one and the same yet the infinite part of innated matter moves infinite several wayes and by reason of the diversity of motion there is such varietie as seldom any two creatures are alike for motion delights in variety not so much in the different kindes as in the particular creatures which makes me think that motion is bound by the nature of the matter to make such kindes Although it be at liberty for particulars and yet the several kindes may be as infinite as the particulars as for example although motion is bound to Animal kinde Vegetable kinde Mineral kinde and also to make such kinde of worlds as this is yet motion may make infinite particular worlds as infinite particular Animals Vegetables Minerals and those infinite worlds may differ as those kindes of Creaturs for worlds may differ from other worlds not onely as man from man but as man from beast beasts from birds birds from fish and so as Vegetables do for an oak is not like a tulip or roses for trees are not like flowers nor flowers like roots nor roots like fruit nor all flowers alike nor all roots alike nor all fruits alike nor all trees and the rest and so for Minerals gold is not like lead nor a diamond like a pibble stone so there may be infinite worlds and infinite variety of worlds and be all of that kinde we call worlds yet be nothing alike but as different as if it were of another kinde and may be infinite several kinds of creatures as several sorts that we can never imagine nor guesse at for we can guesse nor imagine at no other wayes but what our senses brought in or our imaginations raised up and though imaginations in nature may be infinite and move in every particular brain after an infinite manner yet it is but finite in every particular figure because every particular figuse is finite that is every particular figure comes by degrees from creation to a full growth from a full growth to a decay from a decay to a dissolution but not a Annihilation for every particular figure lies in the body infinite as well as every particular kinde for unlesse eternalmatter and infinite matter and eternal and infinite motions could be Annihilated infinite figures wil eternally remain although not in their whole bulk yet in their parted pieces for though one and the same matter may be made into other figures yet the former figures have as much a being as the present figures by reason
the matter that was the cause of those figures hath an eternal being and as long as the cause lasts the effects cannot be Annihilated Chap. 74. Of creation and dissolving of Nature THe divisions and substractions joynings and creations are not alike nor do they continue and dissolve with the like measures of time for some Vegetables are old and decrepit at a day old others are but in their prime after a hundred yeers and so some Animals as flies and the like are old and decrepit at a yeer old others as man is but at his prime at twenty yeers and will live a hundred yeers if he be healthy and sound so in the Minerals perchance lead or tin or the like is but a flie for continuance to gold or like a flower to an oak then it is probable that the Sun and the rest of the Planets Stars and Millions more that we know not may be at their full strength at ten hundred thousand yeers nay million of millions of yeers which is nothing to eternity or perchance as it is likely other figures were at full strength when matter and motion created them and shall last until matter dissolves them Again it is to be observed that all Spherical figures last longest I think it is because that figure hath no ends to ravel out at Chap. 75. Of Gold SOme say that Gold is not to be altered from the figure that makes it gold because Chymists have tried and cannot do it but certainly that innated motion that joyns those parts and so made it in the figure of Minerals can dissolve those parts and make it into some figure else to expresse an other thing but being a 〈◊〉 solid part of dull matter then that which makes other minerals it is longer a creating and dissolving then the other figures are that are of a light or softer substance and may be the motions that make gold are of slower nature so as it is caused from the hardnesse of the matter or the slownesse of the spirit caused by the curiosity of the work wherein they must use more different motions then in other figures so as it may be a thousand yeers uniting or a thousand yeers a dispersing a thousand nay ten thousand for there is no account nor time in nature infinite and because we last not so song as to perceive it shall we say that Gold was eternal and shall last eternally so we may as well say an Oak that is a hundred yeers ere it comes to full maturity and a hundred yeers ere it comes to be dissoved that it was an Oak eternally and shall be so eternally because a flower is created and dissolved in two or three dayes but the solidity of the matter and the cūriosity in the several changes and enterchanges of motions prolong the work yet it is hastened or retarded by the quantity of spirits that work therein for when there is more it is sooner formed when less longer ere it come to its figurative perfection Chap. 76. Of Sympathies and Antipathies which is to agree or disagree to joyn or to crosse THere are infinite sorts of figures or Creatures that have Sympathy and infinite sorts of figures that have Antipathies both by their exterior and interior motions and some exterior Sympathie with some interior and some interior with some exteriors and some exterior with exteriors and interiors with interiors both in one and the same figure and with one and the same kinde and with different kinds and with several sorts which works various effects and here I will treat a little of Vegetables and Minerals with Antipathy or Sympathies with Animals of all Animals First man thinks himself to have the Supreme knowledge but he can but think so for he doth not absolutely know it for thought is not an absolute knowledge but a suppositive knowledge for there are as many several degrees of knowledge as of innate matter which is infinite and therefore not absolute and as much variety of knowledge as there is of motions and though all innated matter is knowing yet all innated matter is not known this makes figures to have of each others a suppositive but not an absolute knowledge thus infinite makes innated matter in some kinde a stranger to it self yet being knowing although not known it makes an acquaintance with parts of it self and being various by interchanging motions it also loseth acquaintance the acquaintance we call learning invention experience or memory the unknown or not acquainted we call stupidity ignorance forgetfulnesse illiterate but by the acquaintance of experience we come to finde the use of many things and by the use we come to learn and from our learning we come to practise and by our practise we come to produce many effects from the hidden and mystical causes which are the effects from the onely cause which is the onely matter thus we come to finde the use of Earth Water Air and Fire Vegetables Minerals and so Animal with Animal and we do not onely get new acquaintance which is new experience but we make use of our acquaintance to our own benefit or at least we strive to do so for it is the nature of life which life is innated matter to strive for preheminency and absolute power that is onely matter would rule it self but being infinite it neither absolutely knows it self nor can absolutely rule or govern it self and though it be an endlesse work yet motion which is the moving part of nature cannot desist because it is infinite and eternal thus moving matter running perpetually towards absolute power makes a perpetual war for infinite and onely matter is alwayes at strife for absolute power for matter would have power over infinite and infinite would have over matter and eternity would have power over both Thus infinit and eternal matter joyned all as to one is alwayes at strife in it self yet the war is regular not confused For there this is a natural order and discipline is in nature as much as cruel Tyrannie for there is a naturall order and discipline often-times in cruel Tyranny Chap. 77. Of different knowledge in different figures CErtainly there are infinite several kindes as well as infinite several sorts and particular creatures in nature and certainly every several kinde nay every several sort in every kinde Knowledge works after a different manner in every different figure which different manners we call particular knowledges which works according to the figure so infinite knowledge lies in infinite figure and infinite figure in infinite matter and as there are infinite degrees of matter so there are infinite degrees of knowledge and as there are infinite degrees of knowledge so there are infinite degrees of motions so there are infinite degrees of figures and as there are infinite degrees so there are infinite kinds and as there are infinite kindes so there are infinite sorts and so infinite particulars in every sort yet no kinde can be said to
have most or least though lesse or more for there is no such thing as most or least in nature For as I said before there is onely different knowledge belonging to every kinde as to Animal kinde Vegetable kinde Mineral kinde and infinite more which we are not capable to know but two particular sorts in every kinde as for example Man may have a different knowledge from beasts birds fish worms and the like and yet be no wiser or knowing then they For different wayes in knowledge makes not knowledge more or lesse no more then different paths inlarge one compasse of ground nor no more then several words for one and the same thing for the thing is the same onely the words differ so if a man hath different knowledge from a fish yet the fish may be as knowing as man but man hath not a fishes knowledge nor a fish a mans knowledge Likewise some creatures may have more and some lesse knowledge then others yet none can be said to have most or least for there is no such thing as most or least in nature nor doth the weaknesse or imperfection in particular creatures impaire the knowledge of the kinde or impair the knowledge as I may say belonging to any particular sort nor can any one have such a supremacy of knowledge as to add to the knowledge of the kinde or sort of kinde as to have such a knowledge as is above the capacity of that kinde or sort to understand As for example a man to know more then the nature of man is to know for what knowledge man hath had or can have is in the capacity of the kinde though not to every particular man for though nature may work within her self yet she cannot work beyond her self and if there be mixe sorts of creatures as partly man and partly beast partly man and partly fish or partly beast and partly fish and partly fish and partly foul yet although they are mixt creatures and may have mixt knowledges yet they are particular sorts and different knowledges belonging to those sorts and though different sorts have different knowledges yet the kinde may be of one and the same degree that is every several sort of creatures in one and the same kinde is as knowing and as wise as another and that which makes some creatures seem lesse perfect then others or more knowing then others is the advantage or disadvantage of their 〈◊〉 which gives one creature power over another but different Knowledg in different creatures takes advantages by turns according as it turns to it And as there is different Knowledge and different Kinds and several sorts so there is different Knowledge in different senses in one and the same creature for what man hath seen the interior biting motion of Gold and burning motions of heat yet feels them we may imagine by the touch the interior nature of fire to be composed of sharp points yet our sight hath no Knowledge thereof so our sight hath the Knowledge of light but the rest of our senses are utterly ignorant thereof our ears have the Knowledge of sound but our eyes are ignorant of the Knowledge thereof thus though our ears may be as Knowing as our eyes and our eyes as Knowing as our ears yet they may be ignorant of each other I say Knowledge for sense is Knowledg as well as reason onely reason is a degree above sense or sense a degree beneath reason Chap. 78. The advantages of some figures some degrees of matter and motions over others IF we do but stricktly prie into the works of nature we shall observe that all internal motions are much after the manner of external motions I mean those motions that we can perceive by those effects as are subject to our senses and although for the most part the strongest motions govern the weakest yet it is not alwayes found that they conquer the weaker for there are infinite slights or infinite advantages to be taken or mist in infinite nature some by the 〈◊〉 of their figures and some in the degrees of matter and some in the manner of moving for slights are just like the actions of Juglers Vauters or Tumblers Wrastlers or the like for shapes I will give one or two for example as a little Mouse which is but a weak creature in comparison to an Elephant yet the small Mouse shall overcome an Elephant by running up through the snout and so get into the head and so gnaw on his brain And a Worm is a weak creature in comparison of a man yet if he get into the guts it will gnaw out his bowels and destroy that figure So for degrees of matter what advantage hath the innated matter or the dull part of matter and for motions most often the nimbler and agile motions get an advantage on the stronger if more slower and oftener by the manner of motions for many times a diving motion will have the better of a swimming motion a jumping motion of a running motion a creeping or crawling motion of either a darting motion of a flying motion a crosse motion of a straight motion a turning motion of a lifting motion so an Attractive motion of an expulsive motion and infinite the like and every motion may have their advantages by turns and then the advantages of place and of times as I may call it for distinction sake some Creatures will suppresse other creatures in the night when the suppressers dare not appear to the supprssed in the light a great Army shall be destroyed by a little Army by standing in a lower patch of ground oft by fighting at such a time of the day when the sun shines on their faces but it would be too long for Methusalems life to set down examples being infinite but this shall serve to expresse my opinions Chap. 79. Of the figurative figures MOst figures are lined and enterlined as I may say for expression sake some figures are like a set or nest of boxes as for example half a dozen boxes one within another so every of those figures hath the same figure within one another the outermost figure being the largest the inmost figure the least as for example a man builds a house first he builds the figure of that house with wood as beams and rafters and lathes next he laies morter then is the figure of that house in morter then he laies bricks or stones then there is the figure of the house in stone and brick then it is plaistered within the inside then there is the figure of the house in plaister if it be painted then there is figure of the house in painting so likewise an Animal as a man first there is the figure of a man in bones as we may see in a Anatomie then there is the figure of a man in flesh thirdly there is the figure of a man in the skin then there are many different figures belonging to one and the same figure as every several
matter infinite it is the spirits or essence of nature Chap. 82. An answer to an old question what becomes of the shape or figure or outward forms of the old figure when the nature takes a new form ALL Created or not created or created and dissolved again figures or forms lie in onely matter either in by parts or in the whole for the materials of every figure is but of one matter and the lump of all figures is the figure of eternal matter for the infinite particular of figures is the infinite form shape or figure of infinite and eternal matter and the creation disposals and dissolvings of figures are the several actions of that onely matter for infinite motions are the infinite life of the infinite and eternal life which life is as eternal matter being part of the matter it self and the manner of moving is but the several actions of life for it is not an absence of life when the figure dissolves but an alteration of life that is the matter ceaseth not from moving for every part hath life in it be the parts never so small or disperst amongst other parts and if life there must be consequently sense if sense knowledge then there can be no death if every part hath life in it so that which we call death is onely an alteration of such motions in such a figure in onely matter Chap. 83. Of Transmigrations TRansmigrations are not metamorphosed for to metamorphose is to change the shape and interior form but not the intellect which cannot be without a new creation nor then but so as partly the intellect changes with the shape and interior form but all bodies are in the way of transmigrations perpetually As for example the nourishing food that is received into the stomack transmigrated into Chylus Chylus into blood blood into flesh flesh into fat and some of the chylus migrated into humors as Choler Flegme and melancholy some into excrement which transmigrats through the body into dung dung into earth earth into Vegetables Vegetables into Animals again by the way of food and likewise Animals into Animals and Vegetables into Vegetables and so likewise the elements But indeed all creatures are created by the way of transmigration As for example hens or other fouls lay eggs and then sit on them from whence a nourishing heat is transmigrated from the hen into the eggs which transmigrates into a kinde of a Chylus then into blood blood into flesh flesh into sinews sinews into bones and some into veines arteries brains and the like For transmigration is onely the mixing sifting searching tempering faculty of innated matter which is self-motion and motion is the onely transmigrater otherwise infinite matter would lie idle eternally though I cannot well conceive how infinite can be without motion but howsoever we perceive so much as there are proper motions and mixtures of matter belonging to every particular figure and though figures doth produce figures yet figures do not order the creation for it is not the figures that create but creation that produceth by figures which creation is motion which motion is innated matter which matter creates and dissolves by the way of transmigrations all figures dissolving to create and creates to dissolve but dissolving and creation which is that we call life and death hath onely a reference to the figures but not of the nature of the matter Chap. 84. Of metamorphosing of Animals and Vegetables IT is impossible for Animals and vegetables to be metamorphosed without a creation as to transform a man into a tree or a tree into a man nor a man into the form of a beast as to turn mans-flesh into horse-flesh or horse-flesh into mans-flesh or one mans-flesh to turn into another mans-flesh or an Oak into a Cypres or a Cypres into an Oak and so the like in all Vegetables and Animals thus Transforming the interior forms or rather changing the interior form like garments putting one and another interior form upon one and the same intellect nature which is impossible by reason the interior forms and intellect natures are inseparable so that destroying the one destroyes the other and a change cannot be made of either without the dissolution of the whole no more then a man can change the whole building without pulling down the house for though they may make some alterations in the outward shape as to add something more or take away and make all lesse or thicker or thinner or higher or lower but cannot alter the interior form which is the foundations but if they pull it down the same materials may be put into another form or into the same form it was at first but it must first be new built again before it can have those forms and they must stay the time of building so for every Vegetable creature and Animal creature they cannot be metamorphosed by the reason metamorphosing is to change their forms without a new creation and they cannot change their forms without a dissolution and then created anew by reason the intellect and the interior form is as one body and not to be separated for the interior forms of these creatures and the intellects depend upon one another and without one the another cannot be The intellect and the interior form may be divided together into parts but not separated apart though the several sorts of one and the same kinde as Animal kinde may be mixed in their creations as to be some part a beast some part a dog or the like and part a man and some creature partly a bird and partly a beast or partly a beast and partly a fish yet the intellect is mixt with the interior form and the exterior shape with the interior form The like in vegetables and if the interior forms and intellects of each sort nay of each creature cannot be changed much lesse of each kinde thus the intellect natures and interior forms of it can never be without a new creation and as for the exterior shapes of Animals may be altered but not changed for Animals of all other creatures have their shapes most unite to the interior form and 〈◊〉 intellect nature of any other creature in nature But I desire my readers not to mistake me for want of terms and words of Art For the interior or intellect nature I mean is such properties disposition constitution Capacity and the like that makes it such a creature The interior form is such a substance and such a sort as flesh or fish or wood or metal and not onely so but such a sort of flesh as mans-flesh horse-flesh dogs-flesh and the like So the wood of oak the wood of maple the wood of ash And the like so the gold metal the iron metal and the like For horse-flesh is not mans-flesh nor the wood of oak the wood of ash nor the metal of gold the metal of iron And as for the exterior form I mean the outward shape Chap. 85.
The Metamorphosing of the exterior forms of some figures ALL figures that are of a united piece as water and fire are and not in parts as not having several parts of different natures as Animals and Vegetables have may be Metamorphosed out of one form into another and rechange into the original form again yet it is onely their exterior form not their interior nature As for example water that is frozen or turned to hail or snow the exterior is onely metamorphosed For the interior nature which is the circular line is unaltered likewise when the circular line is extenuated into air the interior circle line is not changed but when the interior nature is dissolved and the matter it was composed of transmigrates into other figures Likewise metals when the interior nature is changed it cannot be rechanged again without a new creation for if we can turn onemetal into another yet it is not as the way of metamorphosing but transmigrating otherwayes we may say we can turn Animals and Vegetables into water when we distil them but the magick of Chymistry shall nor return them to their interior nature nor exterior shape Again although their desires make them beleeve it possible to be done but substracting is not metamorphosing but rather transmigrating and substracting is one of the chiefest faculties of transmigration And as for those creatures that are composed of parts of different natures as I have said their exterior form cannot be metamorphosed 〈◊〉 those motions that metamorphose one part cannot metamorphose another And though every part is different yet they generally unite to the consistence of the whole figure whereby the several transforming motions on the several parts would make such a confusion as upon necessity must dissolve the intellect nature and interior form of that 〈◊〉 figure thus striving to alter would destroy AN EPISTLE TO THE Unbeleeving Readers IN NATURAL PHILOSOPHY MAny say that in natural Philosophy nothing is to be known not the cause of any one thing which I cannot perswade my self is truth for if we know effects we must needs know some causes by reason that effects are the causes of effects and if we can knowbut one effect it is an hundred to one but we shall know how to produce more effects thereby Secondly the natural Philosophy is an endless study without any profitable advantage but I may answer that there is no Art nor Science but is produced thereby if they will without partiality consider from whence they are derived Thirdly that it is impossible that any thing should be known in natural Philosophy by reason it is obscure and hid from the knowledge of man-kinde I answer that it is impossible that nature should perfectly understand and absolutly know her self because she is infinite much lesse can any of her works know her Yet it doth not follow that nothing can be known because all is not known As for example there are several parts of the world discovered yet it is most likely not all nor may be never shall be yet most think that the whole world is found because Drake and Cavendish went in a circular line until they came to the place where they set out at first And I am most confident that most of all thought all the world was known unto them before the West-Indies were discovered and the man which discovered it in his brain before he had travelled on the navigable sea and offered it to King Henry the seventh who slighted him as a foolish fellow not beleeving his intelligence and no question there were many that laughed at him as a vain fool others pitied him as thinking him mad and others scorned him as a cheating fellow which would have couzened the King of England of a sum of money but the Queen of Portugal being wiser then 〈◊〉 rest imployed him and adventured a great summe of money to set him forth on his way which when the successe was according to the mans Genius brain and had brought the Queen by the discovery gold and silver mines for her Coine then all other nations envied the King of Spain who was heir and like a company of dogs which fight for a bone went together by the ears to be sharers with him So the Bishop who declared his opinion of the Antipodes was not onely cryed down and exclaimed against by the vulgar which hates all ingenuity but learned Scholers stood up against him and the great and grave Magistrates condemned him as an Atheist for that opinion and for that reason put him from his Bishoprick and though he had favour to spare his life which opinion hath since been found out by Navigators but the ignorant unpractised brains think all impossible that is unknown unto them But put the case many went about to finde that which can never be found as they said natural Philosophy is yet they might finde in the search that they did not expect which might prove very beneficial to them or put the case ten thousand should go ten thousand wayes to seek for a cabinet of precious Jewels and all should misse of it but one shall that one be scorned and laughed at for his good fortune or industry this were a great injustice But ignorance and envy strives to take off the glosse of truth if they cannot wholy overthrow it and those that write must arm themselves with negligence against censure For my part I do for I verily beleeve that ignorance and present envie will slight my book yet I make no question when envy is worn out by time but understanding will remember me in after ages when I am changed from this life but I had rather live in a general remembrance then in a particular life Earth Metamorphosed into water water Metamorphosed to vapor Aire and fire at least into heat PART III. CHAP. 86. MOtion forms a round lump of earth or such like matter by extenuating swels it out and as the swelling increases the circumferent enlargeth and when it s extended further then this solid form it becomes pores and the parts looser This degree of extenuation makes it mud when it extends further then the degree of mud it turns to a softer form as that of slime the fourth extenuating degree shapes it into a perfect ring drawing all the loose parts into a compasse line this becomes water and the difference of a lump or ball of earth to the watry circle for a round lump is when there is no space or distinct lines and a circular ring is a distinct line with a hollow center that is an empty place in the midst of a round line so they may be a round ball but not a ring or a round circle line and a circle line and not a ball and as I said when it comes to such a degree of extenuating it turns water that is to be wet liquid and fluid and according as the circles are is the water more or lesse and according as the lines are
extenuated or contracted is the water thicker or thinner colder or hotter heavier or lighter and according as the lines are round or flat-edge pointed or smooth is the water fresh sharp salt or bitter but these circles may not onely dilate and contract several wayes but after several fashions as to make vapor air fire snow hail ice and frost as I shall declare in my following chapters Chap. 87. Of wetnesse WE may perceive that whatsoever is hot and dry and cold and dry shrinks inward as towards the center and whatsoever is hot and moist and cold and moist dilates as towards the circumference so that all moisture is wrought by extenuating motions and drought by contracting motions and not onely extenuating motions but such sorts of extenuating motions and drought by contracting motions and notonely extenuating motions but such sorts of extenuating motions as in circular figures which circular figures make water so soft smooth and flowing smooth because circular for Circles make it smooth the figures having no end extenuating makes it softby spreading and loosing the parts as flowing by reason dilations drive all outward as toward the circumference yet the degree of extenuating may out-run the degree of wet for wet is in such a degree of extenuating circles as I may say the middle degree yet there are many sorts of wet as oylie wet and watry but I have described that in my chapter of oyl but I take oyl rather to be liquid and moist then wet For there is difference betwixt moist liquid and wet for though moist and liquid is in a degree of wet yet it is not an absolute wet for dissolved gums are liquid not wet melted Sugers are liquid not wet oyl is more liquid then wet and smoak may be said to be liquid as being of an oyly nature and air rather to be moist then wet and dust Ashes flame light winde may be said to be fluid but not liquid nor wet Chap. 88. Of Circles A Circle is a round figure without ends having a circumference and a center and the figure of a circle may be many wayes contracted but can be but in one way extenuated which is by inlarging the compasse of the line and the reason is because it is a round piece without ends for a straight line may be drawn out at either end but if a circle be drawn out of the compasse it may stretch out of the one side but it will pull in the other side after it unlesse the line be broke and then it is no longer a circle thus we can extend no part out but another part must contract to give way to that part that goeth out Chap. 89. Of Softnesse ALL that is wett is soft I mean that which is naturally wet but all that is soft is not wet as hair wool feathers and the like Likewise all that is soft or wet is made by extenuating motions now some may ask me why extenuating motions should cause figures to be soft more then any other I answer first that all extentions causeth porousnesse or spunginesse by spreading or loosing parts and all that are porous tend to hollownesse and all that is hollow tends to slacknesse and all that are porous hollow and slack tend to softnesse for we may perceive whatsoever figure is porous is not so firm strong nor hard as those which are close compact for that which hath no Vacuum or Convenient distance hath not so much Liberty as that which hath Vacuum for Vacuum is space and distance betwixt parts which gives those parts liberty to move and remove and that which hath most liberty is most loose and that which is most loose is least contracted and that which is least contracted is most pliant and that which is most pliant is soft But I desire my Readers would not mistake me for as there is hard soft light heavy thick thin quick slow belonging to the nature of the onely infinite matter so there are belonging to such shapes or figures made by the working of the infinite motions making infinite figures out of infinite matter but the difference is that what is in the nature cannot be altered but what is done by the working of motions may be undone again for the effects may alter but not the cause thus motion and figure or figure by motion may alter but not the nature of the matter For motion and figure are but the effects of the onely and infinite matter c. Chap. 90. Of Liquors ALL liquors are wrought by extenuating motions and all that is liquid and wet are circles extenuated to such a degree and after such a manner and all that are liquid and wet is either water or of the nature of water as also of oyls vitrals strong-waters all juices from fruits herbs or the like or any thing that is liquid and wet but though all that is liquid and wet naturally agree in extenuating circles yet their circle lines are different which causeth the different effects for some have different effects interiorly others exteriorly and some both interiorly and exteriorly for some have circular lines of points others have circular lines pointed others have circular lines of points pointed others have circular lines of points edged some have smooth circle lines onely edged as the sharp edge of a knife or the like others have circle lines edged of one side of the line and pointed on the other side some their circle lines are flat others their circle lines are round some their circle lines are twisted others plain some checkred others smooth some more sharpe-edged or pointed then other some smoother and some rougher then other And infinite more that I know not how to describe But these lines nor circle points nor edges are not subject to our senses although their effects may make them subject to our reason for nature works beyond our sense but reason is part of the sense of nature but of all wet liquors oyl is most different from the effects of water for all other wet liquors do strive to quench fire but oyl doth assist it yet all vitrals have an exterior burning faculty which oyl hath not and although all strong wet liquors will flame when it is set on fire yet they will quench out fire if enough be cast thereon Chap. 91. The extention and contraction of circles THe nature of extention strives to get ground that is space or compasse and to disperse or level parts as it were and the nature of contraction strives to thrust out space and compasse and to thrust up parts close together and this is the reason that a circle may contract so many several wayes because contraction flings out the compasse and makes use of the line laying the line into millions of several works And yet the exterior form which is the circular line be one and the same that is the circular line is not divided but when those works are undone and the line extended to the full
compasse it receives the original form which is a round circle for as they were contracted without breaking the circle so they may be extended into a circle again Likewise the circular forms may be wrought with mixt motions as partly by contraction and partly by extenuation as when a round circle is wound about a staff or pole or the like for though the winding about the staff be a contracting motion or at least one way which is when it draws inward as towards the center yet by winding it length-wayes or upward is a kinde of an extenuation Likewise a circle or smoak when it curls in rings before the circle break as we shall oft times see it doth contract as folding and half curling so it extenuates as it spreads and weares out Likewise take a round string that is joyn the two ends and put this circular string double and then winde it serpentine wayes and the like and though the winding or twisting about is contracting yet winding or twisting one ring before another is extenuating Here have I set down after what manner of wayes are contracted or continuated circles and thus millions of several works may by circles be wrought and several figures made thereof Likewise for circular lines some may be broad some narrow some round some flat some edged some twisted but those that are flat are most apt to be edged Likewise there may be circle lines with smooth lines some pointed some checkred some twisted some braided and the like But although the circle compasse is perfect yet the line is not a perfect Circular compasse because the roughnesse makes it uneven Thus as I have said before milions of changes may be in circles but perchance some will say it is no longer a circle when it is turned square or triangular-wayes or the like I answer it is a circle squared but not a circle broke for as long as the circle is whole the interior nature is not dissolved let the exterior figure be after what manner it will or can for still it is a natural circle although it be put into a Mathematical square or the like so those exterior figures are but changed shapes not the natural form but a natural square is to have four distinct lines and a triangle three distinct lines and a cupe six as I take it or sixteen but it is to be observed that all those figures that naturally are made of one piece without distinct parts or several tempered matter may change and rechange their shapes and yet keep their own interiour nature intire that is the nature proper to such a figure but those figures that are made of many distinct parts or several tempered matter would make such a confusion in their transformations as would ruin the intire foundations Chap. 92. Of congealed water WAter is not alwayes exteriorly wet or fluid as we may see alwayes when it is congealed to snow ice and hail yet still it is water keeping the interior nature of being wet and fluid onely the cold contractions have as may say altered the face or countenance thereof for it is to be observed as there are extenuating motions thrusting and stretching inlarging further and wider out in compasse bredth length and depth as from the center to the circumference so there are contracting motions together draw winde twist and pull in as from the circumference to the center and not onely by interior motions but exterior motions as for example cold contraction upon water circles or any thing that is porous and spungie draws and gathers them into several works or draws them into a lesse compasse as strings do a purse or like fishers or faulkners nets But snow hail and frost and ice is made by a level contraction as if a Circular line should be laid upon a flat ground and be drawn a particular work as for example according to the number of watry circles there is such a quantity of water and if the quantity of water be more then the strength of the cold contraction it is frozen more or lesse now the several figures which cold contraction draws to make snow hail ice and frost are after this manner as first the interior nature of the water is a round circle like a ring When it contracts into hail the exterior figure contracts into a ball or lump as if one should winde up a double line or thread into a bundle or bottom Snow is made by contraction as if one should draw a round line into a three square figure as triangular way Ice as if we should draw a round line into a four square figure as after a cupe way Frost is made by such contracting motions as if a round line should be drawn into a surfling as a crackling figure When this congealed cold thaws it is either by the interior strength of dilating motions or by an exterior heat that draws these contractions out into smooth extenuating circles again Thus circular lines may be drawn from the round compasse to be four square three square or length-wayes as one would clap the brim of 〈◊〉 hat together and millions of several works and never divide the circular lines but I will not say by a Mathematicall rule though nature is beyond our learning And that which makes ice and hail more shining then frost and snow is that the lines are evener for all figures that are composed by the way of lines are apt to shine and those figures that have fewest points or ends are smoothest Now some may say or ask why I should think snow is made triangular wayes My reason is because it seems rougher and not so united as ice or hail which shews the interior figure hath more points or unevener numbers or unequal lines and a triangular figure is not so smooth or at least seems not so as a circular a paralel or cupe for in the angulars the points and lines are odd and the lines run slope-wayes whereas the figure of a cupe although it hath more points yet the figure is more proportionable by the even number of the points and lines for as there are four points so there are four equal lines which make an equal number when in the figure of a triangular the points and lines are odd for though there are a plural number yet it is an uneven number as being odd And as I have said the lines are slope when the figure of a cupe is just square besides triangular points being odd multiplie and substract by reflections as we shall see by triangular glasses that from one face millions are made by subdividings Thus what is made uneven by odd numbers are made even by equal numbers and the odd points and slope lines make the figure of snow rough and the equal points and straight lines make the figure of ice smooth but I treat here of exterior figures or rather countenances not of the interior form for their contractions change the exteriors not the interiors But
if 〈◊〉 be out and mistake either in termes of art or otherwise I must intreat my readers to pardon it for I am no Mathematician onely I have gathered here and there some little parcels or crums from the discourse of my friends for I have not much kept the company of strangers nor conversed with dead Authors by books but these parcels I have got I place according to my own fancy if they sound probably I have my ends and the lines of my desires are pointed with a satisfaction Chap. 93. Motion changing the figure from water to fire VVHen these watry circle lines begin to inlarge they grow smaller and thereby become lesse wet and more thinne as vapor which is lesse wet then water and not so grosse for as I said before when the circle comes in such a degree of extenuating it becomes wet and beyond such a degree it becomes lesse wet and so lesse and lesse as beforè it came to such a degree it became more and more wet as from being pores to soft from soft to liquid from liquid to wet likewise from wet to moist from moist to thin which thin is air But when the extenuating lines come to such a degree of smalnesse as to cut as a very smal line will do which is to such a degree as to be sharp as an edge it makes it in a degree towards burning fire so far as to become sulphury hot as we know by the sense of feeling we finde the air to be hot This sort of air which is made of watry circles is like seething hot water for it is a moist heat and not like the natural air for this is but a Metamorphosed air for the interior nature of water is undissolved onely the exterior is altered the lines being become small and edged by the fair extenuations but when those circles extenuate smaller then the quantity of matter will afford to give a compasse it breaks and turns to hot burning fire for the extenuating motions therein ceasing not do stretch those lines so smal as they fall into pointed parts this alters the interior nature from being water to burning fire for the interior nature of water is the circle line but if those lines be drawn by contracting motions into bigger lines and lesse circles it becomes from thin hot air to vapor or mists and from vapor to water and so from water to slime from slime to mud from mud to earth as it did extenuate so it contracts if nothing hinders the same for contraction draws in the lines to such a bignesse like as a smaller thred to a bigger thred so from the thinnest air to the thickest air from grosse air to the thin vapor from thin vapor to thick vapor fromthick vapor to water to slime fromslime to mud from mud to earth but according as the contracting and dilating motions are quick or slow it is sooner or longer turning out of one shape into another and if any of the circular lines break by other motions or figures before it coms to the furthest extention the quantity becomes lesse wasting that matter into figures of other natures being dissolved from that natural figure thus that ball or lump may be dissolved like as Animals or the like For no question these balls are created and dissolved as Animal kinde and are as numerous as other creatures and some lasting longer then others and some dissolving sooner though their creations are different one being produced by procreation the other by extenuation thus these elements are increaseable and decreaseable and other creature are and when the interior nature is altered it dissolves as other creatures do onely the exterior with the interior dissolves which most of other creatures do not for when the interior is altered in Animals the exterior is perfect and dissolves more by degrees Chap. 94. Of Oyl OYL is partly of the nature of fire and partly of the nature of water for as it is soft fluid liquid and moist it is of the nature of water as it is hot burning and flamable it is of the nature of fire for that which makes it fludi and liquid is by extenuations and that which makes it moist and liquid is by extenuating circles and that which makes it burning is that those circular lines are composed of pointed parts which when fire and oyl meets the fire breaking those lines a sunder sets those pointed parts at liberty which causeth it to rise in a flame and the reason why it flames is that it doth not suddenly lose the circular extenuating nature for flame is somewhat of the nature of water as being fluid though not wet and the reason why flame is fluid is because it ascends in a circular motion for though the ascent be in a strict parrelled line yet the matter is after a circular figure as a hollow spungy body as after this manner or the like which shuts upward like an arrow out of a bow onely imagining the arrow to be in serpentine shape and to turn and spin about as it ascends likewise the body to extend or spread outward according to the bulk or quantity which several figures or several motions may be all at one time and in one and the same thing and work to one and the same effect and to several effects at the same time which causeth it to be fluid liquid and light for light as well as oyl water or flame is fluid caused by extenuating motions for as water will run forward when it hath liberty or run backward in a torrent when it is stopt so light will enter when it hath passage or run back by reflection if it be stopt but all those fluidities are different by reason their extenuations are different For light is caused by swift extenuating paralel lines water oyl and the like by extenuating circular lines which make it moist and liquid as well as fluid but flame takes part from all for it is light and fluid by the swift extenuating parallel lines it ascends in and liquid although not wet by the circular motions it ascends up in and burning by the sharp parts it is composed of vitral is after the same nature of oyl onely the lines are edged as a knife or the like or sharp edged tools which make it have an exterior pressing quality as burning fire hath but the exterior of oylie lines are smooth which makes it soft and glib and not so sharp and penetrating as vitrals or the like are Thus flame light oyl fire vitrals waters have mixt motions to make one figure and many figures to make those figures which make them to be of mixt qualities producing mixt effects as indeed all effects are of a mixt nature Chap. 95. Of Metals ALL Metals are created after the manner of circle lines as water onely the lines in metal are contracted as drawing inwards and water circle lines are extended outward but in all metals the circle lines are flat
the same figure Chap. 96. Of the needle I Perceive the norths attraction of the Load-stone is not after the same manner of attraction as the Load-stone attracts iron for the attractions of the Load-stone draws iron to it but the attraction of the north draws the Load-stone towards it by the turning it that way as the Sun will do the the heads of some sorts of flowers For if the north attracted the Load-stone as the Load-stone iron the Load-stone would be in a perpetual motion travelling to the north pole unlesse it were fixt but I do not hear that a Load-stone doth remove out of the place wherein it is but it turns as I may say the face towards it now the question will be whether the Loadstone turns it self towards the north or the north turns by compulsion or by sympathy the experiment will be by iron that if a great quantity of iron should be said at one side of the needle whether the needle would not vary from the north towards the iron if it do it shews the Load-stone turns itself towards the north or else it could not turn from the north for certainly the north hath a greater operative power to turn the Load-stone to it then the Load-stone could have to turn it self from it so if a quantity of iron can cause the needle to vary it shews that the Load-stone turns to the north by a self motion and not the motions of the north that make it turn to it but if it varies not towards the iron then the north forces it unlesse the Load-stone takes more delight to view the norths frowning face then to imbrace hard iron or that the feeding appetite is stronger then the viewing delight for it onely turns it self to the face of the north but if it turns not it self the north forces it to turn which as I have said before is to be found by the experiments of iron but if it turns it self I beleeve it may receive some refreshments from those raies which stream from the north for all things turn with self-ends for certainly every thing hath self-love even hard stones although they seem insensible so the Load-stone may work as various effects upon several subjects as fire but by reason we have not so much experience of one as the other the strangenesse creates a wonder for the old saying is that ignorance is the mother of admiration but fire which produceth greater effects by invisible motions yet we stand not at such amaze as at the Load-stone because these effects are familiar unto us But per chance the Load-stone is nourished by iron as many creatures are by heat for though the creatures are nourished there with yet the heat alters not its vertue nor the body in whichthe heat inheres loses not the property of heating the sun is not weakned by warming the earth though the earth is stronger by the warm ' th of the sun but warm ' th feeds after a spiritual manner not a corporal and as somethings are nourished by warm'th so others by cold as ice snow and many other things that are above number So the Load-stone may be refreshed although not fed by the cold north and as fire is fed by fuel so is the vertual part of the Load-stone by iron or as exercise gets health and strength to Animal bodies so doth the Load-stone on iron and as idlenesse breeds faintnesse or weaknesse 〈◊〉 doth the Load-stone from iron Chap. 98. Of stone FIre hath more power over Metals in some sense then on stone and in some sense hath more power over stone then metals For fire will sooner melt metal then dissolve stone but when the exterior form of stone is dissolved it is changed from the nature of being stone and be comes dust and ashes And though metal would likewise change the interior nature if the exterior form were dissolved yet metal although it be melted keeps the interior nature and exterior form but not the exterior motions for metal is metal still although it be melted onely it becoms fluid this sheweth that fire doth not onely alter the exterior motion of stone but dissolves the exterior form and so the interior nature which in metal it doth not unlesse a more forcible fire be applied thereto then will serve to melt which shewes that although the interior motions of stone be contractions as all solid bodies are yet the interior nor exterior natural figure is not circular as metals are for stone cannot be made fluid and as it were liquid as metal will be but crumbles into dust and wasts as wood or the like and not evaporates away as water which metal doth This sheweth that the exterior and interior natural form of stone is composed of parts and not in one piece as a circle I do not mean in one piece as the exterior bulk but in one piece in the exterior and interior nature For though you may pound or file metal to dust that dust as small as Atoms the like may be done to stone wood and flesh or any thing that is dividable yet it will keep the nature of being metal stone wood flesh or the like although the parts be no bigger then an Atom but if you do dissolve the exterior nature the interior nature doth dissove also thus the exterior form may be altered but not dissolved without a total dissolution Chap. 99. Of burning ALL that is hot is not of a burning faculty nor all that is burning is not actually hot and though Burning Motions work several wayes according to the temperament of the matter and composure of the figures it meets with yet the nature of all kinds of burnings is to expulse by a piercing and subdividing faculty provided that the burning Motions and burning figures are strong enough to incounter what opposeth them but when the opposed bodies and motions have an advantage either by strength or otherwayes it alters the nature and faculty of burning and many times there is great dispute and long combats amongst the several motions and different figures for the preheminency Chap. 100. Of different burning THough all that is of a burning nature or faculty may be called fire yet all that hath a burning nature or faculty is not of that sort of fire which is a bright shining hot glowing fire as for example vitrals brimstone oyl or spirits or that we call cordials or hot-waters or any of the like nature Besides all burning figures or motions work not after one and the same manner though after one and the same nature being all of a burning quality or faculty for some burn interiorly others exteriorly but as I havesaid all burning is of a subdividing faculty Chap. 101. Fires transformation THe interior and exterior figures of hot glowing burning bright shining fire are all one and the motions working apart according to the nature of the figure it works on can change every thing it hath power over into its own likenesse yet the
power and strength doth alter somewhat according to the work and becoms grosser and finer accoring to the temperaments or degrees of that which they work on as for example wood that is set on fire or a firy coal is a grosser body of fire then flaming oyl or the like that is such a sort of moist fluid matter set on fire for fire takes hold of the thinnest parts as well as the thickest if they be such thin bodies which are subject to take fire for when fire is set to wood it doth not onely take hold of the solid'st parts but those that are more porous or fluid as those that rise in smoak which become a flaming body which is a fluid fire but there is a cold dul burning fire as well as a hot bright burning as all strong vitrals and this we call hot water or spirits which have an exterior nature to burn or dissolve other bodies and an interior nature to flame but it hath not an exterior nature to be hot nor shining Also there is another sort of fire which onely hath an interior nature to flame but the exterior is neither actually burning nor hot as sulphur or oyl though oyl is nothing but a liquid sulphur and sulphur a hardened oyl But this cold dul fire hath not the power of transforming to its own likenesse by reason there is some difference in the interiors to their exteriors where the quick hot burning bright shining fire the exterior and interior is all one without any difference Chap. 102. Of such sorts of heating Motions as cause burning melting boiling Evaporating and rarifying BUrning melting boyling and evaporating are caused by several motions or several degrees or temperaments of matter And though burning melting boyling and evaporating are caused by expulsive and dilating motions yet al dilative and expulsive motions work not after one and the same manner but according as the matter is As for example leather doth not burn as wood doth yet both are dissolved by an expulsive motion Besides some figures do dissolve into flame others moulder away into dust and never flame as stone and many more examples may be given but most commonly all burning motions do pierce or shut or wedge in sharp tootht or pointed figures into those figures they work upon and then it dissolves it by expulsions for those sharp pointed figures help motion to loosing and unbinde those parts that they finde joyned and contracted that they may more freely separate those parts and dissolve those figures which as they dissolve the thinner parts dilate into vapor the lighter parts flie out into fiery points which are those we call sparks of fire but the grosser and more solid part moulders away into dust and ashes as being too heavy and solid for the points to spread forth they can onely as it were chew it between their sharp teeth for ashes are nothing but chewed wood yet this manner of chewing doth alter the nature from being wood or any thing that burns after an expulsive manner but those fiery motions that onely melt or rather those figures that are not subject to burn but onely to melt is done by a stretching motion for those motions do as it were thrust out the contracted parts and cause them to extenuate but when the fiery motions cause any thing to boyl they first stretch out the parts so far as causeth those parts to be fluid and as it were liquid if those things were contracted but if they be liquid and fluid of themselves they save those fiery motions that labour and when this motion strives to ascend with those loose parts the liquor riseth up in bubbles or waves but when those fiery motions are over-poured by the weight they fall back again thus the weight of the liquor and the sharp points of the fire strive together one party striving to ascend the other to descend so that those fiery motions are to pull out or to bear up and the watry motion to pull or presse down but evaporating is when the extenuating lines are stretcht so far out as to break or the lighter parts are carried away and dispersed amongst other figures but all rarifying heats are caused by slow dilating motions and not expulsions for if such sorts of dilations as make rarifying heat were extended beyond the line of the matter they work on it alters the nature of the figure and the motions of that nature but rarifying heat is an extenuating motion spreading parts equally and evenly but the farther they are spred the more hot grows the heat as neerer to expulsion and though all rarifying heat is in the way of burning yet not in the manner But I must intreat my reader to take notice that burning motions make use of burning figures for all sorts of motions work according to the matter and figure they work on or in or to Chap. 103. Of quenching of fire THere is such Antipathy betwixt fire and some sorts of wets as such wets as are made by smooth extenuating circles as they never can agree when they do personally meet and indeed such sorts of wets have such power over hot burning bright shining fire as they never incounter but fire is in danger to be quenched out if there be not a sufficient quantity to break the watry circles for it is not the coldnesse that quenches fire but such sorts of wetnesse for scalding water will quench out fire and many sorts of liquors as wine or the like although they be flameable yet if they be cast on this bright hot burning fire it will quench it out by reason they are more of the wet nature then the oyly and sulphurous or the burning or flaming faculty T is true that there are many liquors that are subject to burn but there are few wets that have not power to quench for the spherical drops do either blunt the fiery points or disperse the the united body or intangle them in the porous circles Thus water hath the better unlesse the lines break in the combate but when fire and water treat apart or by an Attorny or hath a body betwixt them to Moderate their spleens they agree better but in this treaty most commonly the water becoms weak by rarification and evaporates into air by too strong or too much extenuating extending further then the wet compasse Chap. 104. Of the quenching of fire and evaporated Water THe reason why water quenches fire is that the figure being spherical and porous gives distance and space of parts where the sharp figures of fire flying about to bite the circular lines asunder that they may ravel out that figure of water lose their strength both in their ffight and compasse breaking their forces by dispersing their parts and intangling their dispersed parts in the hollow places in the watry figure like arrows that are shot into a net seldom break the net but intangle themselves by reason there is no firm substance to strick on or in
concave and convex glasses doth objects when presented to the eye thus hollow figures cause a hollow sound if they be struck for the concave draws those motions in which rebounds from fide to side and the rebounds continue 〈◊〉 sound by the Echos repeated for sound lasts longer in hollow figures then in any other and though I will not say that onely hollow figures make sounds yet I say that no sound can enter but through hollow figures as the ear is a hollow figure and all hollow figures and the ear is not onely hollow but circular but sounds are made in the ear or rather enters as light and colours in the eyes for discord is perturbed motion or rather close Antipathetical motions and harmony are sympathetical and regular motions but the more of these extenuating circles break the more lightning there is and the stronger they brea the more thunder rhere is and the harder they strike upon the unbroken circles the lowder is the sound But if the circle lines break onely asunder and extend or shut forth into straight lines without more parts there is onely lightning without thunder but if those lines break into more parts there is thunder also and when there falls r ain at those times of thunder it is when the gentler motions of some of those expulsed parts do not strike hard upon some of those unbroken circles but presse upon them which causeth them to draw and gather into a lesse circle and a grosser line untill they return into the watry compasse where growing too heavy for the hight falls down toward the center of the earth as all heavie bodies if not thick bodies under to bear them up or stronger motions then their weight to hold them up thus in my opinion is thunder and lightning caused and when it rains those unbroken circles return into its nature again Chap. 136. Of the alterations of motions ONe and the same degree of innate matter may change and rechange the natural posture motion in one and the same figure but a general alteration of those motions proper to that figure dissolves the natural form of any one particular figure for a figure moving by several motions proper to its kinde must joyntly consent either by a sympathy or inforcement to make a dissolution as well as a creation but all motions works or alter according as the matter is or figure they work to or forced by stronger motions to alter their natural course likewise several and contrary motions may work by turns in one and the same figure by one and the same degree of innated matter Chap. 137. Of different motions ALL extenuating motions make not fludity or wet but such kind of extenuating on such tempered or on such degrees of dull part of matter for some extenuating motions make light others make heat and infinite the like so all expulsive motions do not burn nor all 〈◊〉 motions do not work alike nor all attractive nor all retentive nor expulsive for there are infinite wayes or kindes of them which works infinite varieties for there are infinite several sorts of heats coldes droughts moistures and infinite kindes of lights and darknesse as well as of colours so infinite wayes of contractions and attractions and infinite wayes of expulsions and so there are such varieties in one and the same kinde as it is impossible for me to describe as for one man to draw the several pictures of mankinde from all eternity but if I could draw but one picture it will be enough to shew my art and skill although but a plain draught but I finde the work too hard for my wit yet I have ventured and mean to hang it on the wall of censure although I know spite will strive to pull it down Chap. 138. Of the local motions of water air and fire I perceive there be other figures that have local motions besides Animals yet it is partly their figures that are proper thereto for though there is no matter but is figured yet all figures move not but of themselves and though all figures aremoved or moving or both moved and moving yet all local motions move not after one and the same manner but I hear mean by local motion that which naturally can move from place to place by their interior nature and exterior shape but if the word is not right to the sense pray pardon it and take the sense and leave the word and Christen it a new but these kindes of local figures are water arie and fire which move after an Animal manner although they have not the shape of those we cal Animals yet they seem Animals by their self motion as moving from place to place unlesse they be stopt by stronger motions or other figures that are more powerful the like of other Animals as for example if one man or more being stronger bindes another man which hath not strength nor power to oppose or hinder them he cannot move according to the property of his nature and shape So likewise if cold contractions be more powerful then the extenuating circles it bindes up the the water with icie fetters wherby it cannot move according to the nature nor circular shape so if any man should go to a place and a high wall should stand betwixt him and that place he cannot passe unlesse there were a passage or that he can clamber which must be by art because there is no footing and to jump over it he cannot for it is so high that the weight of his body will pull him down before the strength or agilnesse of his limbs shall raise him over and he cannot flee over by reason his shape is not fitted thereto having no wings so water being stopt and the passage hindered by a thick bank of earth cannot move according to its property for it is proper for water to move descendingly at least straight forth but when it ascends it is forced by other more powerful motions so likewise it is proper for air to move after a level streaming or spreading manner For fire to ascend after a piercing shooting and perpendicular manner for these elements do as other Animals do for man beasts birds fishes their local motions are different according to their shapes for it is the property of a four legged creature to gallop trot pace run leap but they cannot flee because their shape is not fitted thereto having not wings nor a bird cannot gallop trot nor pace having not four leggs to make changes therewith it is true a two legged creature may leap jump hop and run Likewise those fishes can neither run nor flee that have not wings nor legs but those that have mixt shapes have mixt local motions as there be fleeing fishes and swimming birds and running fishes and swimming beasts indeed most creatures can swim for most shapes are fitted thereto in one kinde or another but mans shape is such as it can imitate most various motions
though it is the shape that makes al creatures to move different ly yet it is not altogether the shape that makes them move locally but there must be such an interior nature proper to such shapes as Vegetables and Minerals their property is not to move locally that is to have a 〈◊〉 〈◊〉 〈◊〉 It seems their interior nature and exterior 〈◊〉 is not proper thereto or perchance it is only their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their interior nature that makes them unfit 〈◊〉 〈◊〉 〈◊〉 for we finde their interior nature to be more active 〈◊〉 〈◊〉 of the exterior shapes of Animals But to return to those elements I treat of as first water the interior nature causes it to be liquid and wet the exterior shape to be fluid both agreeing by a sympathetical conjunction give a local motion to descend and bear all before it or with it that is loose and unfixt so fire the interior nature causeth 〈◊〉 to be hot and dry the exterior figure to be sharp to 〈◊〉 both agreeing by a sympathetical conjuncting giving it a local motion to pierce and divide it all it can enter into if not over-powered so 〈◊〉 the interior nature causeth it to be soft and pliant and the exterior figure to be thin and searching both agreeing by a sympathetical conjunction gives it a local motion to enter through all porous bodies in a level line and to fill up all 〈◊〉 places in other figures unlesse it be thrust out and kept out by something more powerful It is the natural property for fire to be hot and dry to be sharp and burning to move ascending And for water to be liquid fluid and wet and to descend in a descending line And air to be soft and yeelding to be thin and searching to move in a level line unlesse they be forc'd otherwaies for fire may be supprest downward and water forc'd upwards and air disperst and fire is not onely subject to be supprest but quenched out for water if there be a sufficient quantity to the fire on which it is cast will over power it for the innated motions which cause water to be wet destroy the motions that cause fire to be sharp and burning and the figure 〈◊〉 destroyed that is disuniting those parts and those motions that keep and maintain those parts in that figure the property is extinguished too as we see many Animal figures do to one another and birds and fish and men destroy beast birds and fish according as they have 〈◊〉 〈◊〉 and advantage for indeed the dissolution of one 〈◊〉 〈◊〉 〈◊〉 cause of the creation of another sometime the 〈◊〉 〈◊〉 one figure make many figures and sometimes 〈◊〉 〈◊〉 of many figures make but one figure and 〈◊〉 〈◊〉 〈◊〉 hath many several manners of moving locally and the elements as other Animals do move somtimes slower and sometimes faster Chap. 139. Explanations of onely Matter IT is to be observed by those figures that are wrought by the way of lines are soft smooth and shining whether they be paralel lines cupe lines triangular lines or circular lines but the smaller and straighter the lines are the smoother and brighter is their work but there are several sorts of softnesse and several sorts of smoothnesse which are made by several kindes of motions Then it is to be observed that all works of contractions and retentions are stronger and more lasting then those figures that are more light and porous or extenuating Thirdly it is to be observed that the innated matter which works upon the light and thin part of dull matter is more agil and nimbler then that which works upon the thick and solid matter unlesse the strength of the motions be not above or at least equal to the solidity of the matter Also it is to be observed they can make solid figures of light thine matter by their close and curious joynings injectures and mixtures and porous and light figures of solid matter by their dividings and spreadings but though the innated matter can contract and dilate the thick or thin light or heavie fluid or soft yet it cannot alter the nature or degrees of the dull part of matter neither can the innated matter make it self weaker or stronger then by nature it is for the entity of onely matter cannot be changed but though the nature cannot be altered of dull part of matter yet it may be cut and carved and joyned and dispersed into several figures so the innated matter although the nature cannot be altered as to make each degree weaker or stronger yet they may move swifter or flower according as the dull part of matter is they work on or according as the curiosity of the figure requires and as I have said before there be infinite degrees of the dull part of matter as solid and fluid thinner and thicker lighter and heavier harder and softer and infinite degrees of innated matter as stronger and weaker swifter and slower and though I have said that the innated matter is the thinnest part of onely matter yet I do not mean the thin incipit matter as I may call it for distinction sake for there is no incipit in infinite and eternal matter though there be dull in moving matter but the innated matter is the infinite extract of the entity of infinite matter it is the quintessence of nature Chap. 140. The differences and alterations of figures IN the progresse of figures figures are created in figures The reason is that infinite motions which are the gods to create dissolve and dispose of figures as they please to move share as it were the infinite matter in their working and dividing and several motions which is proper to the creation of such kinde of figures assisting each other in their works of creation but not in the figures dissolution for those motions which are proper to create one kinde of figure are not proper to create another for every figure hath different motions in the creation either more or lesse which is the reason few or none are just alike but either in shape or minde will differ but when two figures are made with the same motions among the sensitive innated matter then their figures are just alike as we shall see twins and if the rational matters motion be just alike in several figures their dispositions and understandings are just alike and if they differ in their motions but a little they resemble much either the minde or the body sometimes both but the more they differ the lesse they resemble but almost all 〈◊〉 are distinguishable which shewes such variety of motions as there needs no more repetition to move after one and the same manner for there are not onely different motions in different and several figures but in one and the same figure for the same figure doth not look when it is old as when it was young nor when it is sick as when it is in health nor when it is cold as when it is hot nay
both of philosophical opinions may give a great light to this study Physicians must first take care in their prescriptions to prevent errours of mistake before he apply remedies to cure Cap. 142. The frame of mans body I Will first discourse of the orderly course of nature which is to have a perfect shape according to the kinde or sort of figure it was created to that is like a house to be well built next to have it strong and firm thirdly to have it commodious fourthly to have it well furnished fifthly to have it clean from dirt or rubbish sixthly to keep it in repair seventhly to prop it from falling down with old age the pulling it down by some evil accident or burning it by feavers or the like or drowning it by dropsies Andthough I may similize it to any figure yet I onely imploy it to man-kinde that is to havea perfectand upright shape a clear strength sound parts plump and fat clean from gross humors and obstructions to keep it healthful with wholsome food to help nature with cordials or physick death being the destruction Chap. 143. Of natural self-tyrannie MOtion doth not onely divide matter infinite but disturb matter infinite for self-self-motion striving and strugling with self-motion puts it self to pain and of all kinde of motions the animal motions disturbs most being most busie as making wars and divisions not onely animal figures against animal figures but each figure in itself by discontents and dislike which discontent makes more pain then ease orpleasure or tranquillity by reason of irregularity but motion is an infinite and eternal tyrant on infinite figures for as motion makes figures so motion dissolves figures which makes infinite and eternal matter eternal restless for the extract of infinite matter which is an innated matter which innate matter is motion and makes the dull part of matter so too by working thereon thus the onely and infinite matter is a tyrant to its self or rather I may say infinite is a tyrant to motion and motion to figure and eternity to all For though infinite eternal matter motion and figure are individable yet they are all as separated in aspiring for motion although it is but an effect of matter yet strives for absolute power over matter and figures and infiniteness strives for the absoluteness and power 〈◊〉 motion and figure and eternity strives for absolute power over all thus the effects strive to have power over the prime causes which is the onely matter for if there were no matter there could be no figure nor motion nor infinite nor everlasting the like do the minor effects over the minor causes for effects are causes of effects Chap. 144. The two ground motions amongst the rational innate matter THe rational innate matter moves as it were two-fold for they have different motions in the figures from the figurings like as the sensitive matter which moves the dull part of matter internally and externally according to the nature of each figure as for example the creating of a figure is one way and the severall actions of the created is another way the like doth the rational innate matter it first runs into figures and then moves figuratively Again some figures they are stronger then others will force the weaker figure to move after their manner Chap. 145. The two chief parts belonging to man is the head and the heart wherein resides the rational spirits THe head and the heart are the two residing parts for the rational innate matter to move in making passions in the heart and reasons in the head and whensoever those parts be disaffected the understanding and passions are disordred and many times so as never to be rectified but some times this disorder comes by the mis-working of the sensitive 〈◊〉 matter and sometimes by the wrong steps and false measures of the rational innated matter But though the annimal knowledg or reason be disordered yet not extinguished unless the annimal sense be absolutely altered which is to dye for though they move not regular yet they move after an animal manner As for example a man although he goeth not upright according to his natural shape but creeps upon his hands and knees or that he is forced to role from place to place having neither armes nor legs yet he moves in an animal manner and partly to what his natural shape is for these force motion or want of some of the outward parts alters him not from being an animal nor it from being a man unless all the sensitive motions which naturally belong to their figure be altered and then he turns from that kinde of creature Chap. 146. Whether the passions are made in the head or heart SOme are 〈◊〉 〈◊〉 the passions are made in the head others that they are made in the heart for my part I am of the latter opinion that is that all passions are made in the heart as Love Hate Fear Anger Grief Jealousie Envy Malice and the like and also the Will and opinions which are a kinde of passions and that imaginations conceptions fancies understanding judgment memory and remembrance is made in the brain and that which we call thought or animal knowledg is made both in the brain and heart for if either of these two parts be wounded that knowledg dies as both the sensitive knowledg and rational both being that which we call thought the one belongs to the body the other to the minde for touch is a weak thought and thought a strong touch and my reason is why I think that the passions are created in the heart and not in the head is first passion and judgment seldom agree Secondly when we have the passion of fear or anger or the like all the motions that work to those passions are felt in the heart for if we do observe we shall finde all passions arise from the heart and all the parts near thereto will be disturbed when in the brain we finde no violent motions at all perchance the sensitive part may be disturbed as to make the head-ache as with a general distemper Thirdly there are oft times passions felt as it were in the heart without any knowledg or thought of it in the head as when we shall be sad and angry and fearful and know no reason why Besides objects many times passe by or as it were steal through the senses and likewise creep through the brains and raise a passion in the heart without any notice taking thereof or knowledg how it came therein Lastly that although there is a great sympathy betwixt the passions and imaginations yet they are not after one and the same manner of motions which sheweth they are created in several figures the one in the triangular heart the other in the spherical brain and the different shapes of the head and heart may be one cause that makes the difference betwixt passions and imaginations as well as the different motions But to prove passions are
likewise my eye may see a long pole yet not the two ends these are but the parts of these figures but I see not the circumference to the uttermost extention so the mind in amaze or the amaze of thinking cuts not out a whole and distinct figurative thought but doth as it were spread upon a flat without a circumference and though there are not such figures in the brain as it brought through the opticks yet such figures as the minde creates for the minde is innate matter and innat matter is self-self-motion and self-self-motion is alwayes moving and working which working is figuring thus the sensitives innated matter prints figures iu the brain and the rational innated matter creates figures in the brain after its own invention which are imagination and conception wherein are made imaginary worlds without the materials of outward objects and perchance these motions may create such a figure as this world and such several figures as the several creatures therein although not so solid and lasting because those motions want those grosse materials of which they should create it withal but the sensitive innated matter in this cause prints these figures upon the brain by patterning the rational figures created in the brain like as when it doth the outward objects and when the sensitive innate matter works on the inside as in sleep then it gives an insight which are dreams according to their copied prints and these motions may make lines of light triangular lines for colours set notes of tunes draw plat-forms of taste and sent make prints of touch not onely the rational innated matter by imagination but the sensitive innated matter gives a sensible touch on the brain of all the outward senses by which touch I mean sensible knowledge thus the interior motions may move the brain with the variety of every sense without the exterior passages or objects and although it may not make those very objects and subjects yet such as are proper for each sense and of the same nature as I said before draw lines of light gathering motions make clouds triangular motions make colours insnarled motions make darknesse without the outward object and all other motions that make several figures or printed figures Likewise reflections without the help of the eye and so rebounds and retorts for sound and set notes print words and plain tunes without the ear so likewise for taste sent and touch but when the brain is filled withoutward objects the natural motion seldom works after their own invention having not room as it were or else it is as it were overpowred with work having more objects brought in then they can either conveniently place or sort or distinguish but weak minds which are slow moving matter think life an insensible thing and the head or brain empty of figures when it is not filled with outward objects like as a barrel is not filled with liquor thinks it empty because the thin air with which it is filled is not subject to their grosse senses so not to their weak capacities Thus it is not the outward objects that make the sense but the innate matter which is self motion which is the sense and knowledge and the different motions therein and therefrom make the differences thereof and though different sense and knowledge may be in different and several figures and such kind of sense knowledge proper for such kind of sorts of figures yet the figure adds nothing to the sense and knowledge although the innated matter may give a figure such a kind of sense and knowledge and when that figure dies that kinde of sense and knowledge may alter which was proper to that kinde of figure yet if it were the figure that gave the sense and knowledg and not the innated motions there would be no alteration when the figure is made or any extraordinary passion whereby experience we finde the sense and knowledge do alter all though the figure be perfect and in health Chap. 161 Of Light and Colours LIght and colour is made upon the optick nerve as sound on the drum of the ear for light the sensitive innated matter draws long straight smal even lines upon the optick nerve and when colours are made notes are set upon those lines drawn upon the optick nerve as thus Of colours are when those lines are set with quavor semy quavor But light is onely when those lines are drawn without those quavors semy-quavors but as we shall see plain song books after this manner And the knowledg the rational innated matter takes thereof is when they move in plain lines when they move in figures and lines they move for colours Chap. 162. Of Blindnesse Blindnesse proceeds from many causes as when the cristalline part of the eye is not clear for if it be dimming or failing or spotted and foul the objects seem muddy and misty and as the water of the cristaline is coloured so the objects appear for as Diamonds some are of a black water others of a yellow water some of a green water or blue others of a white water so is the cristalline part of several eyes and according as it is clear or coloured so all objects appear A second defect may be in the ball of the eye for according to the compasse of the concave or convex thereof the objects are presented neerer or at a further distance or longer or shorter or broader or narrower A third defect may be in the eye hole for according to the largenesse or littlenesse thereof objects are presented either in whole or in part bigger or lesser more or fewer objects enter at once for if the eye-lid hole should be too large the species would disperse too much disuniting parts and figures and if too small the species cannot passe in 〈◊〉 and file as I may say for though the smaller the circle is the closer it contracts the species and draws the objects into a straighter line yet if they should passe in a crowd they will stop the mouth of the passage like water in a glasse when turned suddenly downward every drop striving to get out first hinders each others so in the strife as none can passe A fourth defect may be in the optick nerve if it be full of slime and the like it darknens the sight stopping the passage of the light or if it be shrunk or dried up likewise if the head be full of grosse vapours it obscures the sight as a thick mist doth the sun for this foul foggy and grosse vapors hinder the species from entring and the sensitive innated matter that should print these objects on the optick nerve and if they are not quite stopt yet it hinders the regularity making that innated matter to work by piece-meales or else staies not so long as to take a perfect survay The fift and sixth defect may be if the eyes move too quick or too slow which makes the sight imperfect or dull for too quick motions
according to the several motions in the head is the sound made therein although the ear is stopp'd without Chap. 175. Of Weakness SOwning is caused by the obstruction of the spirits or too great evacuations or when any thing suppresses or laies siege to the heart or head they being the magazine of the life of the body wherein the least disorder is like fire to gunpowder Weakness is caused by a too much relaxing of the sinews and small fibres of the body which are like laths to an house and flesh like the morter laid thereon The bones like the strong timber rafters and beams therein which when the morter is worn off the laths are apt to loosen so when the body is lean the flesh is wasted the sinews are apt to slacken Again some are weak by reason the sinews are boyl'd too tender as too much towards a jelly which the body will be after moist extenuating diseases as after extraordinary sweatings small pox measels or the like or in hydropical diseases Weakness is in a degree to death as being towards a final or general expulsion of the figure Chap. 176. Of numb and dead palsies A Dead palsie is not onely made by mis-tempered matter and disordered motions but by unnatural motions as improper to the nature of that kinde of figure working or mis-working most commonly upon the exterior parts drawing up or shutting close those passages that should be open working by contrary motions from the nature of the figure which causes insensibility but as long as the vital parts be untouch'd which are the stewards and trustees to the life of the body which are to dispose discharge and direct to take in and lay out for the subsistance of the body as I may say as long as these are untouch'd the life of the body may subsist although the other particular parts be as we say dead or lost to the natural use of the body A numb palsie is of the same nature but not of the same degree as for comparison a dead palsie is as if a door for common and necessary passage should be close shut and lock'd or nail'd up and a numb palsie is as if the door or doors should be half open and according as it is open or shut the numb palsie is more or less but both dead and numb palsies are occasioned by some unnatural contractions for if it were by some unnaturall expulsions the parts infected would rot and fall from the other parts as 〈◊〉 which certainly are caused by such kind of unnatural expulsions as dead palsies are of unnatural contractions thus we finde by experience that they are unnatural contractions that cause dead palsies because they do not rot Wherefore in these diseases there must be applied opening medicines that work dilatively and if they be caused from a cold contraction then hot dilating medicines must be applied but if they proceed from hot contractions the cold dilating medicines must be applied but the difficulty and skill will be to finde whether they proceed from cold or heat although most commonly all physicians do apply in these diseases very hot and dry medicines which are contracting which medicines are quite contrary to the nature of the diseases which makes them cure so few but the surest way is to apply dilating medicines whether hot or cold Chap. 177. Of that we call a sleepy numbness A Sleepy numbness is also caused by obstruction or stoppages as for example if any over-burthensome weight lies upon the arm or hand or the like it will become numb which is vulgarly called sleepy the reason is that pressing too hard upon those parts we stop the pores which by touch is received for if the pores be close shut touch cannot enter no more then if the eye be shut an outward object can enter or stopping the ears or nose a sound or scent can enter as we may finde by experience for if any part is bound too hard it strait becomes numb likewise a violent blow or when any part is tied too hard that part becomes numb the reason is by striking or thrusting back the bloud for the bloud is like a running company which when they are forcibly beaten back on those companies that are thrusting forward unite by contraction into so firm a body that no particular part can stir which solid and thick body stops the pores of the 〈◊〉 and the running motions in the veines but also as we give liberty by uniting or unbinding or by taking off waight or by gently rubbing to open the pores and disperse the bloud it is cured Likewise the sleepy numbness may proceed from a superfluity of vapor which flying to the pores for vent may stop the passage by too great a concourse being more vapor then sudden vent but any alteration of motion cures it by dispersing the vapor more thin and evenly Chap. 178. Of the head feeling numb WHen the skins which wrap up the brain as the pia mater and dia mater are contracted by an inward cold or an outward cold taken in at the nose ears mouth or pores of the skin they shrivel or are drawn in as a handkerchief or the like when we carry some bulk within it and when those skins are drawn into a straiter compass then the nature is it presses upon the brain as being too strait wherein the brain cannot freely move Besides the veins and little small strings that run about the brain being contracted with cold the bloud in those veins cannot so freely run and those strings being shrunk make the brain feel as if it were so hard bound as to be numb but this doth rather afright the life of the diseased then destroy it for a little warmth by rubbing the head or a hot cloth laid on the head or some warm spoon-meat cures it Also numbness may proceed from too much bloud in the veins or too much matter in the nerves for being too full causeth a stopping for want of space or room to move naturally in but this numbness is not so easily cured especially when the oppressions lie in the nerves for opening a vein gives liberty to the bloud but I know not how one should so easily open a nerve neither is the matter within so liquid as suddenly to run out but this numbness is rather of the nature of a dead numbness then a sleepy numbness Chap. 179. The manner of motion or disorder in madness THe motions that make that extravagancy we call madness is as a carver or painter ingraver printer or the like should place the figures they work the wrong end upwards or as if Mathematicians should draw a plat-form and should make a square where a circle should be or should put equall weights in uneven scales or set false numbers or make false measure or as a painter printer carver or graver should paint print carve or grave a Coaches head to a Lions body or if a painter should draw feathers on beasts and hair
on birds or the like indeed a sensitive madness is like dreams in sleep onely the sensitive motions work in sleep as I have described before on the inside of the sensitive doors and when awake on the outside and in sleep be wrought without a pattern and awake by a pattern srom the reall figure which they present and the differences in madness are that they work be wrought without the real subjects on the outside of the sensitive door as if awake although there are no objects to take pattern from as we may perceive by them that are distempered that they see such objects that are not present or such as never was or can be and so the like for sounds tasts touch and smelling that is the sensitive motions paints prints carves graves or the like as on the outside of the optick nerve without a reall pattern and when the sense works regular they never draw on the outside without a pattern but on the inside as in sleep and the like for all the other senses But the motions of the rational madness are when they move violently and irregularly if the motions be onely violent then they fall into violent passions as anger fear malice or loving hating grieving dispraises and resolute intentions if their motions be irregular then they have strange conceptions wild fancies mixt memories inconstant and various opinions if their motions be violent and irregular they have strong and strange imaginations high despaires obstinate and dangerous resolutions if the sensitive and rational innate matter sympathie in violent irregularity then they will violently talke laugh sing weep and sigh without reason why or wherefore but mistake me not for when I say too violent strong swift weak slow it is irregular as to the temper or nature of the figure but not as to its own nature as for example a clock may go too swift as to the distance of the hour and yet strike even every nick and the pulse may be too swift for the natural temper and yet keep even time a musician may play too fast for a solemn tune and too slow for a light air and yet play right to the notes as for the irregularity some motions may be too swift others too slow for other assistant motions as for example an army is to march in a body and some should go or ride half a day or a dayes journey before the rest and some should lag and come slowly behinde or that some should go one way and some another or as two should carry a burthen and the hindemost should go too fast for the former and so tumble or throw down or as horses in a Coach the one runs away and forceth the other to follow as for disorder it is somewhat otherwise as tumults and uproars as some doing that which they ought not to do or belong not to them or instead of garding a house pull it down or like those that will make a fire in the midst of the house on a woodden floor and not in the Chimnie then there is a disorder in placing and matching of parts and alterations of motions quite different from the nature of the figure for some sort of madnes is made by such different motions as death from that which we vulgarly call life that is the motions are as different as several kindes of figures for in this kinde of madnesse they no more know in their fits or remember out of their fits what they did or said or was done to them in their fits then if they had been dead just as in a sound they know not what was done to restore them yet there is not a cessation of motions neither in the sensitive nor in the rational but an alteration of motion 't is true there is for a time a cessation of such sorts of motion as belong to the natural health of the figure but not to the life Chap. 180. Of madnesse in the body and minde THere are two sorts different in madnesse the one is irregular motion amongst the rational innated matter the other amongst the sensitive innated matter as misplacing ill mixing or mismixing or mistempering or distempering false carving wrong printing off and on the dull part of matter as in fevers or the like diseases where the distempered matter is misplaced by which improper motions alters the natural motions which makes the natural temper and causes and unnatural temper by improper motions working upon every particular sense irregularly or rather improperly and mixtly which makes extravagancies both in each particular senses and in the generality this madnesse proceeds from the sensitive and not from the rational innated matter for the rational part will be in order and describe distinctly what extravagant the sense presents to them but this madnesse of the body is oft times mistaken and thought to be the distemper of the minde because the sick persons describe those extravagancies by relation yet oftimes the one causeth the other but not alwayes for many times the minde will be disordered when the body is sound and healthful and many times the body will be distempered when the minde is regular and free but the madnesse of the body onely continues to the height of the disease and as the disease abates the extravagancies vades and by health vanishes away or rather is rubbed or worn out by the Regular and proper natural motions belonging to that figure or body but the madnesse in the minde proceeds from irregular motions amongst the rational innated matter as when they neither keep time nor measure not onely in making figures but in moving those figures they make this distemper or rather that disorder is altogether in the moving matter when the other distemper is in disordering the moved matter for the sensitive innate matter may work regularly according to the nature and strength but not according to the temper or degree of the dull matter nor according to the nature and property of the kinde or sort of figure but when the sensitive and the rational joyns in conjugal disorder the minde is ravening as we say and the body weak Chap. 181. Madnes is not alwayes about the head MAdnesse belongs not onely to the head as that onely the eye ear nose and mouth sees hears smels and tasts extravagantly but every other part of the body that is sensible of touch for extravagant touch is as much as extravavant sight and the like for touch of the brest or any other part of the body is a sense as much as the eye in the head thus the body or senses will be mad as well as the minde as I have described in former chapters Likewise for the madnesse in the minde it is not alwayes bound in the head for where there are extravagant passions in the heart the minde is as mad as when there are extravagant imaginations in the head for the rational matter that which we call the soul or minde is as much
said there are infinite several wayes of each kinde of motion as for example I will treat of one of them a bee gather wax a bird gather straws and a man gathers sticks the bees gather and carie the wax to the hive to make a comb to lay or hold and keep the honey the bird gathers and carries the straw to build a nest to hatch her young ones in the man gathers wood to mend his house these all gather to one end but yet several wayes for the bees gather the wax and carie it on their thighs the bird gathers the straw and carries it with their bill the man gathers with his hands but carries it several wayes as on his head or on his shoulders or at his back or in his armes and milions of the like examples may be given upon each kinde or sort of motion or moved matter Again I must advertise my readers that though I say there are fiery motions in drugs and natural fiery motions in every animal creature and so in many other figures yet I mean not a bright shining fire although some are of opinion that in the heart is a thin flame and when that is put out or goeth out the creature dies but I mean not such a fire for to my apprehension there are three sorts of fire to our perceivance although there may be numberlesse sorts yet all of one kinde as for example there are those creatures we call animals though some are beasts birds fish and men but not onely so for some are of one sort and some of another for a lennit is not a parot nor a parot an owl nor a horse a cow nor a sheep a dog nor a whale a herring nor a herring a plaise nor a plaise a lobster nor a black-more is not a tauny-more nor a Europian an Ethiopian yet all are of animal kinde so although there may be several sorts of fire and so of the other elements yet all are of the fiery kinde or likewise the fiery motions make several figures and several figures have several fiery motions for every sort of animals have a several shape and several motions belonging to that shape so in fiery figures and fiery motions but as I said before there are three sorts of fire The first is a bright-shining hot-burning fire that is when the interior and exterior temperament of matter and the interior and exterior figure and the interior and exterior motions be all as one The second is a hot-burning fire but not a bright shining fire such as Aqua-fortis vitrals and such sorts of the same nature which will burn as fire doth but not thin as the other fire doth for though they are both of an interior nature yet not of an exterior for the bright-shining fire is all composed of sharp points as I may say lines of points but this vitral fire is as sharp edged lines like a rasor or knife or the like neither is there external motions alike for bright-shining fire mounts upwards when it is not supprest or in a straight paralel line for flame which is the liquid part of bright-shining fire although it moves in several lines as it ascends yet the lines they ascend in are a straight diameter line but this vitral fire descends as it were downward or divides as streames of water do that digs it self a passage through the earth so this vitral cuts a passage through what it works on neither can this sort of fire work so variously as bright-shining fire can by reason it hath not so many parts for points will fall into more parts and are more swift in motion then the edged line as for example dust which is numerous little parts heapt together will be more agile upon the least motion although it be of a weighty nature as of the nature of a stone The smal haires which be of a light and weightlesse nature but being not divided into so many parts cannot move so nimble as being united lines but if you cut the hair into smal parts it shall move with more restlesse motion then the sand by so much the more as the substance is lighter The third sort of fire is that which I call a cold dull fire such as brimstone or sulphur mercury salt oyl or the like this sort in the interior nature is of the nature of bright-shining fire both in the motions and temperaments of matter but not in the exterior for it is composed of points but those points are turned inward as toward the Center but assoon as it touches the bright-shining fire it straight turns the points outward for those points soon catch hold of those straight circumferent lines and break them in sunder which as soon as they are broke the points are at liberty and taking their freedom they mount in a flame but when those lines are not dissolved by fire but crack as we will snap a string asunder then they onely sparkle fire out but not flame out but mercury or quick-silver the interior is fire but the exterior is water for the exterior moves extenuating circles as water doth and so much as to make it soft and fluid but not so much as to make it wet for though it alwayes gathers into sphiratical figures which shews that the exterior would run into wet but that the interior hinder it by drawing the circles inward as cold doth water into hail-stones but yet the interior wants the force to make it so hard and firm but as I did advertise my Readers before that all sorts of fire work according to the matter it meets with yet none work so variously as the bright-shining fire which makes me think that drugs are more of the nature of bright-shining fire then of the two other sorts because they work in the body according to the humour it meets with for if it meets wit watrish humors it boyls it as water in a pot which either boiles over the mouth of the stomack or evaporates out in sweat like dewes or draws downward like as in showers ofrain it melts humors like metal or turns humors like wood into ashes or calcines the humor where some part is fixed other parts are volable As for example Rubarb hath a double faculty some humors it expels out others it bindes up for Rubarb is both purging and restringent as it is to be observed in great fluxes for what it doth not cast forth it confirms to a more solid substance so as it doth expulse and contract at one time as I may say according as it findes the humour it works with Again some drugs move several expulsive wayes as by vomit and stool where the vomiting is produced with ascending expulsions siege with descending expulsions but that expulses descending are of the nature of vitral fire all that expulses ascendingly is of the nature of sulphurous fire but the generality of drugs works like bright-shining fire according to the nature of the matter it meets
minde and musick makes a harmony if I have not matched my strains 〈◊〉 notes with words and thoughts properly let those that understand musick and Rhetorick mend it for I understand neither having neither fed at the full table nor drank at the full head of learning but lived alwayes upon scattered crums which I pick up here and there and like a poor lasie begger that had rather feed on scraps then work or be industrious to get wealth so I had rather write by guesse then take the pains to learn every nice distinction And if my book will not please the learned yet it may please the vulgar whose capacity can onely dig in the earth being not able to reach the celestial Orbs by speculation Chap. 208. The knowledge of diseases IT is not sufficient for Physitians to study the names of diseases and to know onely so much as to distinguish one kinde of disease from another as we should distinguish man from beast or so as a horse from a cow or as that horse is a barbe or a coarser or a genet or a Turk or an Arabian but that this barbe is not that barbe or this genet is not that genet and the like Likewise to know the nature so as to know how to use it and what fit to apply to it as for example a man buyes a horse and he having onely an old saddle that he was accustomed to ride with on a horse he formerly had put it on his new horses back yet although his horse is of the same Country or sort of horses as his former horse was yet the saddle may not be fit for the new horse but may be either too big or too little and by the unfitnesse may gall his horse so sore and corrupt the flesh so much as he may be a scald back jade as long as he lives if it festers not as to kill him so in diseases medicines may be too strong or too weak or they may evacuate too much or too little if they do not not know the just dimension and extention of the disease Again one the same sort of horses may be so dull as hardly to move out of his pace with the spur although it should prick so deep as to make his sides to bleed when another horse of the same sort shall run away over hedg and ditch against trees and stones untill he hurt himself and flings his rider or at least flings and leaps and snorts and stamps and grows into a furious heat so diseases some must be handled gently others more roughly for in diseases you must learn the disposition of the disease as well of what kinde sort or breed it is so likewise it is not enough for a physitian to know what drugs will purge choler what flegme and what melancholy or the like but they should study to know the several motions which work in them or else their operations will be as their imploiments are which is chance-medly for otherwise a Physitian neither applies his medicines knowingly nor skilfully but customarily because they are usually given in such diseases whereof some do mend others do die with them but certain if Physitians would take pains to study the several motions of the diseases and also of the drugs and medicines they give and would do as skilful musitians which make a consort where although every one plaies upon a several instrument yet they all make their notes agree there would follow a harmony of health in the body as well as a harmony of musick in these consorts But as I said before it is not sufficient to know how to purg choler flegme melancholy and the like for the purging of those humors doth not alwayes work cures for some diseases do not alwayes proceed so much from the loose humours in the body as the disordered motions in the body for choler flegme melancholy are not superfluous humors of the body unlesse the quantity of each be too much for the nature of the body for those humours are part of the body and the body could not subsist without them for they are several mixtures which serve to the consistance of the figure and as some humours make and mix such humours so other motions carry the humour like tempered matter or lime to the creations or reparations of the figure which is the body and if there were none of those humours the figure would no more stand if once a decaying no more then a house which runs to ruine for want of stone brick wood or morter or the like besides if there were not flegme choler would do like a coach wheel for want of moisture the motions would set the body on fire and if no choler the flegme would drown it and if neither flegme nor choler muddy melancholy would dam or stop it up But Physitians should study diseases so as they may be able to distinguish them as we do the different faces of mankinde or any other For there are as many several kindes of diseases as there are animals and as much difference in one and the same kinde as there are in the several shapes and countenances to the body and nature and disposition of the minde besides diseases are like parents and children as the childe may resemble the parent or the children of the same parents may resemble one another and yet they are not all one Again diseases may be like half brothers or sisters as some may have all one mother but not one father so some diseases may be produced partly from such a cause and partly from another Again diseases may be matcht and some to be like widows and widows that marry again so diseases may be loose or be quit of such a producing cause and joyn with another As for example a cold stomack is a disease and a hot liver is a disease and both may produce such diseases perchance the cold stomack may be cured but not the hot liver when the cold stomack is cured the hot liver is a widow which afterwards may chance to match with a cold melancholy spleen or two or thre or more diseases may be matched together as if a man should have two or three wives or a woman as many husbands likewise several accidents may be matched or at least commit adultery and get bastardly children As for example a great heat may be matched or joyned with a sudden cold which may produce a great fever or other diseases that usually follow and milions of the like examples may bee given But I desire my Readers that they may not condemn my comparisons as extravagant and too fantastical for so grave a subject but I could finde no fitter to expresse my meaning which is onely that I would have Physitians as skilful knowing and learned in diseases as they are in the customs manners humours and persons of men and that they may as knowingly distiugnish the difference alterations degrees and alliances of diseases as they do the several
sexes faces countenance dispositions and qualities of men Besides who knowes but that the very thoughts of men may be known by the temper of their body for could men come but to learn the several motions of the body which ingenious observations may come to do they may easily come to learn the motions of the minde and so come to know the thoughts which thoughts are the several figures therein which figures most commonly move sympathetically with the motions of the body Chap. 209. To my just Readers I Desire all those that are friends to my book if not to my book for justice sake that whatsoever is new is my own which I hope all is for I had never any guide to direct me nor intelligence from any Authors to advertise me but write according to my own natural cogitations where if any do write after the same manner in what language soever that they will remember my work is the original of their discourse but they that steal out my opinions or compare them to old opinions that are nothing alike as if one should liken to men that had neither semblance in features countenance proportion nor complexion because they are two men as being of madkinde surely they might be judged to be fools but may all such be condemned as false malicious ridiculous or mad But to such noble dispositions as will give right and speak truth may they never receive injury may honour crown them fame applaud them and time reward them with antiquity This Chapter although it belongs to another book yet I thought it fit to joyn it to this discourse Chap. 210. The diatical Centers ALthough infinite matter and motion was from all eternity yet that infinite moving matter is disposed by an in finite Deity which hath power to order that moving matter as that Deity pleaseth by reason there is nothing greater then it self therefore there is nothing that can oppose its will Likewise this Deity is as the center of infinite moving matter for though there can be no center in infinites by reason there is no circumference yet in respect the matter is infinite every way from and to this Deity we may say the Deity is the center of infinite matter and by reason the infinite moving matter flowes as much to this diatical center as from it it doth as it were present it self or rather is forced to be ordered by its infinite wisdom which otherwise it would run into an infinite confusion with which there would be an infinite horrid and eternal war in nature and though this Deity is as the center to infinite matter yet this Deity in it self is as infinite matter for its wisdom is as infinite as matter and its knowledge as infinite as its wisdom and its power as infinite as both and the effects of these attributes run with infinite matter like infinite paralel lines even and straight not crossing nor obstructing nor can they circumference or circle in each other the matter and the Deity being both infinite neither is the matter or Deity finite to or in themselves for infinite matter hath no end or period neither can the infinite Deity comprehend it self so as it is a god to it self as well or as much as to matter for this Deity is no wayes finite neither to its self nor matter its knowledge being as infinite as its power and its wisdom as infinite its knowledge and its power as infinit as both and being infinit its wisdom cannot be above its power nor its power beyond its wisdom neither can its knowledge comprehend its power or the wayes of its wisdom being all infinite and eternal And though nature is infinit matter motion and figure creating all things out of its self for of matter they are made and by motion they are formed into several and particular figures yet this Deity orders and disposes of all natures works GReat God from thee all infinites do flow And by thy power from thence effects do grow Thou orderest all degrees of matter just As t' is thy will and pleasure move it must And by thy knowledge orderd'st all the best For in thy knowledge doth thy wisdom rest And wisdom cannot order things amiss For where disorder is no wisdom is Besides great God thy will is just for why Thy will still on thy wisdom doth rely O pardon Lord for what I now hear speak Upon a guesse my knowledge is but weak But thou hast made such creatures as mankinde And gav'st them somthing which we cal a mind Alwayes in motion never quiet lies Untill the figure of his body dies His several thoughts which several motions are Do raise up love hope joyes doubts and feare As love doth raise up hope so fear doth doubt which makes him seek to find the great God out Self love doth make him seek to finde if he Came from or shall last to eternity But motion being slow makes knowledge weak And then his thoughts 'gainst ignorance doth beat As fluid waters 'gainst hard rocks do flow Break their soft streams so they backward go Just so do thoughts then they backward slide Unto the place where first they did abide And there in gentle murmurs do complain That all their care and labour is in vain But since none knows the great Creator must Man seek no more but in his greatness trust FINIS I Finde since I have read my book over I could have enlarged that part of my book that treats of diseases much to the advantage but I must intreat my noble Readers to remember there are natural humors and metamorphosed humors which are wrought by several motions as those of Elements Also that there are natural contractions attractions retentions digestions delations expulsions Likewise that there are unnatural of all these motions that is such as are proper or improper to the the natural health or consistence of the several parts and the generality of the whole figure Also that the motions that make the humor and the motions that move the humor may be quite different and some parts of a humor may be made by some sorts of motions and some by other sorts of motions where my discourse of the motions which makes the Elements will enlighten the Readers ERRATA IN my Epistle to my Honourable Readers for pair read poiz In a Condemning Treatise of Atoms for figures read febures p. 10. l. 28. r. dissolution p. 12. l. 30. r. other p. 22. l. 35. r. dissolution p. 23. l. 15. r. finite p. 24. l. 21. r. brain p. 30. l. 2. r. individable p. 34. l. 21. r. spread p. 35. l. 22. r. digging p. 38. l. 21. r. prints p. 43. l. 16. r. cold p. 58. l. 47. r. extenuated p. 60. l. 15. r. crinkling and l. 36. r. triangulars p. 62. l. 4. r. from water and l. 17. r. as p. 62. l. 32. r. manner p. 65. l. 14. r. piercing p. 104. l. 5. r. heptick fevors and l. 12. add my p. 116.
l. 25. r. print p. 123. l. 6. r. foul p. 130. l. 6. r. dissolution and l. 27. add and swooning p. 143. l. 3. r. sensitive p. 144. l. 24. r. gold p. 148. l. 10. r. veines p. 149. l. 6. r. fursball p. 157. l. 18. blot out or quick and l. 42. r. as p. 158. l. 30. r. dry and l. 33. r. dry p. 160. l. 11. r. then p. 161. l. 19. r. are not all expulsive p. 162. l. 22. r. matter from the. FINIS I mean of Form dull Matter Some think there was a 〈◊〉 〈◊〉 confused Heap The Readers may take either Opinion Several Motitions and severall Figures * Not the Matter but the Degrees * Not the 〈◊〉 of Figures but the manner of shapes which makes some shapes to have the advantage over others much bigger as a Mouse will kill an Elephant * Which is in Likenesse * Unlikenesse One Shape hath power over another one Minde knowes more then another Either by Growth or Sense or Reason For when Matter comes to such a degree it quickens That it begins to move and Motion is Life * I mean when I say Obstruct that it either turns their motion another way or makes them move slower * I do not say that bones are the solid'st matter in Nature * As the figure of man * All Motion 〈◊〉 Life I mean the Figure of dull matter As a plentiful Crop or a great Brood These degrees are visible to us Dancing is a measur'd Motion * Scorching is when the Motioh is too quick * That is when there come so many spirits as they disagree pressing upon one another * Those degrees that are neerest have the greatest Sympathy * Like Chess-men Table-men Nine-pins or the like * I say higher for expressions sake * Nothing can be made or known absolute out of Infinite and Eternal * Though it may mave oMotions yet not the Animal Motion * The Figure might be without an Animal Motion but an Animal motion cannot be untill there is an Animal Figure * Which food is when such Materials are not proper for such a Figure * The greater the number is the more variety of Motion is made which makes Figures in the brain * in Animal Shapes * To prove that it is the several Motion is that we shall have the same sense in our sleep either to move pleasure or feel pain * Like glasse * Natural power I say extract because it is the essence of matter This for example Drawing motions Driving m tions Bearing motions Throwing striking darting motions Lofty motions Low 〈◊〉 Conjunction of those different motions First the earth bears Vegetables and the plants bear seed and the seed and earth bear Vegetables again Unlesse a greater power destroy it before the natural time Life is in every thing It is but one thing but three words That is to weaken the degree Fish is a kind of flesh The yolk and white is mixt into one substance which we call an adle egge before it be a 〈◊〉 it is bloody T is a lump of flesh before it be bone or sinew And then it is no metamorphosing I shal declare And then it is called a new creature rather then a metamorphosed creature c. Which circular lines I shal expresse hereafter I mean natural extenuations As the pores of the skin Oyl hot-waters wine vitrals aquafortis From earth to water * As thns Or rather like flame As if an Ani mal creature should be pulled and dragged out of ' its natural garb I mean here the exterior nature not the interior nature I mean the heaviest metal to the hardest stone as gold to diamonds or tin or lead to a soft stone * As Vessels wherein water is put and fire underneath This sort of contraction is drawing inward Those sorts are falling backward The contracting motions too strong for the expulsive motions Yet there are but few bodies that are not overcome at last I mean the matter that made it As several men will as peace among neighbours and friends I say aptest not as they do I speak this as a comparison for I know the sun is much bigger then the earth As we say dead I thimk them to be Animals I say natural because there are metamorphosed elements If one powers water on the ground it flows with a Convex In a pear figure See my chapter of Fame Sound enters into all hollow places as well as into the Animal ear I call 〈◊〉 natural that are propper to the figure Fethers wool hair and the like which are neither liquid 〈◊〉 nor wet onely soft and sympathy All animals are not of one shape And as a man may pick a hole through the wall so water will pick a passage through the earth I mean all exterior motions Which moves in figures like dancing The world is presented like a popitplay in the head a Sleep nonrisheth and gives health and strength b Nourishment c Healing decayes 〈◊〉 Strengthening Knitting the muscles nervs and the like Urin to the bladder Excrements into the guts Vapors The innate matter can move slower then their strength or natural agilnesse but not above nor beyond their natural strength and agilnesse I call that matter so 〈◊〉 distinction * As we finde in Churches and caves made hollow arched a noise sounds loudest Lines of light may be made by the sensisitive spirits on the side of the optick nerve as on the outside as in sleep All innate matter is as the minde or life of nature All without outward help The property of each sense Fools have lesse rational innated matter in their braines then those that are wise * As for touch the pores of the flesh are like harpsical keys and the nerves like the wyer strings 〈◊〉 move when those keyes are touch'd which cause pleasure or pain like discord or harmony according as they are struck or plaid upon The head ake is different from the tooth ake or stomack ake and so every 〈◊〉 be it never so small differs As sauces may be equally mixt with several sorts of things as none can tast any one thing in it Like the over flowing of banks Ebbing from the mouth of the stomack as from the river Like low marshy grounds * I think it is rar fied vapor because it is so easily dispersed The stronger motions forceth the weaker to their wayes As on the opticks or as on the drum of the ear the pia mater or the skin for touch and taste As to see hear taste touch smell that which is not present or perhaps not in nature * Figures of innated matter In mad fits * If I mistake not Which is corrupt humors As a sound body Surfets or unholsom meats The stronger motions over power the the weaker Some dayes the body 〈◊〉 better then others so in an hour or half an hour As hot and dry Cordials As to draw every day an ounce or two as long as the violence of the discase lasts I meane there interior strength * As by letting bloud or the like Yet it is first caused by other distempered motions before they come to be distempered expulsions There are hot expulsions and cold expulsions and hot contractions and cold contractions As witnesse the frost and ice The like of other kinde of motions See in the chap of extenuations of water Sometimes longer and some times shorter For as long as the humor remains the 〈◊〉 are repeated Winde Collick A bilious Collick Cramps oft times taken for Collicks * Rheums * Sweats I have treated of the several sorts of fire That is when it works and converts a thinner substance to its own nature But bound about with straight smooth lines without as to the circumference As a flint hard suger brimstone or the like * That which is most apt to I mean purning motions Restraining motions Attractive motion Restoring motion * The humor that staies behiude We may hear a tune so often repeated that it may grow hateful although delightful at first
part of an Animal is of a different figure and every part hath different figures belonging thereunto as man for example to the hand there is the palm the back the fingers the nailes yet all makes but one hand So the head there is the brain the pia mater the dura mater the scul the nose the eyes the fore-head the ears the mouth the lips the tongue the chin yet all this is but a head likewise the head the neck the brest the arms the hands the back the hips the bowels the thighes the legs the feet besides the bones the nerves the muscles the veins the arteries the heart the liver the lights the midrif the bladder the kidnies the guts the stomacke the brain the marrow the blood the flesh the skin yet all these different figurative parts make but the figure of one man So for Vegetables the root the sap the peath the bole the bark the branches make but the figure of one tree likewise every figure is different this man is not like that man this tree is not like that tree for some trees are larger or lesser higher or lower more or lesse branched crooked or straghter so in Animals some are of one shape some of another as men some are slender and tall some little and low some big and tall others thick and low some high-nos'd some flat-nos'd some thick some thin lipt some high fore-heads some low some broad some narrow and numbers of like examples may be given not onely to man but all other Animal creatures according to their shapes that every particular in one and the same kinde hath different figures yet every particular kinde hath but one and the same motion which properly and naturally belong to that Kinde of figure as a horse to gallop to amble to trot to runn to leap to kick and the like and man to lift to carry to walk to run to pitch to dig to shut to chop to pull back to thrust forward likewise every particular part in one and the same Kinde hath but one and the same kinde of motions local or otherwise and ever particular bird hath but one and the same kinde of motion in their flights and in their feeding So beasts every particular kinde hath but one and the same manner of motion and feeding so likewise all mankinde hath after one and the same Kinde of motions belonging naturally to every particular part of his body the onely difference is in the strength or weaknesse their restraints or facilities but not different in manner of the movings But to return to the figures I say there are different figures belonging to one and the same kinde of figure but the ground or fundamental figures in every particular figure are there As for example a tree at first is the figure of wood the second is such a sort of wood as a Cedar an Oak an Elm an Ash and the like also of such a nature of wood some fitter to burn then to build others that will grow but on such or such soils others to last longer or die sooner or bud and bear in such and such seasons some to bear fruit others to bear none Likewise for Animals the first figure is to be an Animal that is to have a local figure the second figure is to be flesh not wood The third is to be such a kinde of flesh as mans flesh not bears flesh or dogs flesh or horse flesh or cows flesh and more examples may be given then I am able to repeat or my book to infold but Animals and Vegetables have more different figures belonging to every particular figure or Kinde then Minerals especially metals which are as it were composed of one piece Chap. 80. Of the gloomy figures and figures of parts and of one piece AYre is not a shining body of it self but as the lines of light shine upon it it is smooth and may be aglossie body but not a shining for though there are infinite several sorts of brightnesse and shining yet two I will describe As there are two sorts of shining figures some that cast forth beams of light as bright shining fire and likewise from some sorts of stones bones and wood so there are some sorts of figures that onely retain a bright shining quality in themselves but cast forth no beams there-from or else so weak and small as not useful to our sight but what is represented to us thereon by other lights this sort is water metal and vulgar stones which perchance ayre may have such a shining body These shining bodies as water or metal or the like are not perceived in the dark but when light is cast thereon we do not onely perceive the light but their own natural shining quality by that light Again some figures have onely a glosse which is a faint shining like as a fained light or an eclipsed shadow as all the pores Vegetables and Animals skins have and some figures are glossy through the thinnesse or transparentnesse not in the nature for by reason the figure is thin and transparent the light shining though transparent doth not onely shew the light but the light gives those figures a glosse Some figures as I have said are as it were all of one piece as some sorts of earth water vapor and ayr which may be metamorphosed by contracting and dilation Others of divers pieces and several works as Vegetables and Animals wherein are joynts and knots some parts soft and some liquid some firme some hard every part having a several figure which varieties and contrarieties serve to the consistence and preservation but of one perfect figure but Animals of all other figures have the most variety of works and several motions Chap. 81. Of the dull and innated matter SOme may say that if there were infinite dull and in-moving matter some of it may lie unmoved eternally I answer that cannot be for as there is infinite dulnesse and solidity so there is infinite acutenes and facility by which I mean searching and penetrating which in some sense makes it equal if there be equality in infinite but the innating matter works not upon the dull matter as upon a new material for the innate matter is mixt with the dull part of matter For the innated matter moves in the dull part of matter and on the dull part of matter as I have described in my first part for the innated matter takes not fresh and new as I may say for distinction sake to make a figure with but turns the dull matter into several figures joyning each degree as the innate matter will or as it is proper for such a kinde of figure for some degrees of matter will not make I do beleeve some kinde of figures but the dull part of matter is not mixed in the innate matter although the innate matter is mixed in that for the innate matter is pure in it self without any gross mixture for it is the infinite pure part of
and edged having a cutting and a subdividing nature and by reason the exteriour nature is of a circle figure it is apt to be fluid and to flow as water doth when the exterior is melted by forcible motions then it is one as that of fire which draws out the contracted circles of metals causing it to be fluid by extention yet the extention is not natural as it is in water but forced by an over-powerful motion for the nature of metal is not to be fluid which is the reason that assoon as it can get libertie that is when the moer strong motions let go their hold it contracts into a firm and hard body again it breaks not the interior circle for then the nature alters for as much as metals loseth in the weight so much is changed of that quantity from the natural quality and though some metals do not wast in quantity which is to change in quality so soon as others yet they are all dissolvable although some say gold is not dissolvable but sure that opinion proceeds from impatience in man-kinde not to stay the time or rather for want of longer time of life having not so lasting a life as to observe the alteration as the dissolution of gold or perhaps they have not the right wayes to dissolve it for certainly it is as all other figures are dissolvable and not fixt everlastingly in one body Chymists make gold as a god unalterable Chap. 96. Of the Load-stone ME thinks 't is strange that men should wonder more at the nature of the Load-stone in attracting iron and in the norths attracting o f the needle touched with the Loadstone then at the suns attracting of vapor But some will say that it is the nature of fluiditie of which nature vapor is one to move with facility and not the nature of solidity of which nature iron is one which is heavy and slow but I say if the attracting motion in one body be stronger then the contracting and retentive motions in the other body and those figures motions work with be advantagious I see no reason but a fluid body may attract a solid body For it is not the substance of the body that works or produceth effects but the agility subtility or strength of motion and advantage of the shape so that the working power is more in motion and figure then meerly the matter as for example doth not experience prove that fluid vitral will work through solid metal the reason is because the expulsive motions in the vitral and sharp points are stronger then the contracting motions in the metal and blunt edges but some will ask me why the Load-stone attracts onely iron such a question I ask why beauty should forcibly attract the eye they will answer by sympathy and I have heard that it was the opinion of learned men that sympathy had the same effect betwixt the Load-stone and iron but I think it not so much in sympathy as supremacy Besides it is the nature of contracting motions of which the Load-stone is strongly inhabited withal to work on that which is without it as from it not within it or as it were upon it which no other visible kinde of motion doth And certainly the Load-stone is composed of sharp figures yet not of such sorts as heats or burns and those figures do issue out as beams do from the sun and as they draw the iron they back return and as the bright beams issue from the sun do neither weaken nor lessen it so the visible beams that issue out of the Load-stone neither make it lesser or weaker yet the beams of the Load-stone do as the sun beams the farther they spread out the lesse strength they have to draw Besides if other motions which oppose and are stronger then the natural motions may weaken the strength as accidental maladies mayweaken Animals or shrewd and froward weather vegetables or the natural consisting motions proper to that figure may turn to expulsive motions and over-power the natural attracting motions that issued there-from But as I have said it seems the attractive power of the Loadstone is stronger then the irons retentive power and sharp figures that issue there-from are more advantagious then the blunt edges in the iron and as the sharp figures in fire unknit and loosen the contractive body of metals making them fluid so the sharp points that issue in lines from the Load-stone fasten to iron drawing it to it and as fire works upon several bodies after a different manner of way according to the nature of the body it works on producing divers effects so for all I can perceive may the Load-stone for certainly we do not know nor never can come to that knowledge as to perceive the several effects that are produced from the least or as we account the most inconsiderable creature made in nature so that the Load-stone may work as variously upon several bodies as fire and produce as various effects although nor to our sense nor after the same manner of wayes that fire doth and as fire works variously upon various bodies so there are fires as several sorts and those several ral sorts have several effects yet one and the same kinde but as the causes in nature are hid from us so are most of the effects but to conclude my discourse we have onely found that effect of the Load-stone as to draw iron to it but the attracting motion is in obscurity being invisible to the sense of man so that his reason can onely discourse bring probabilities to strengthen his arguments having no perfect knowledge in that nor in any thing else besides that knowledge we have of several things comes as it were by chance or by experience for certainly all the reason man hath would never have found out that one effect of the Load-stone as to draw iron had not experience or chance presented it to us nor the effect of the needle and all the ages before I mean those we have Records of were ignorant of that one effect and perchance other ages may finde out some other effects produced therefrom which these ages are ignorant of And as our knowledge comes slow and in parts and pieces so we know but parts and pieces of every particular thing neither is the generality of our senses capable of one and the same knowledge for what one sense knowes another sense is ignorant of and questionlesse there are some things in nature that it is impossible for our senses to be made acquainted therewith as being too curious for our senses but not to some other senses for 〈◊〉 nature hath as many different senses as other works indeed all things are wrought by sensitive motions which 〈◊〉 needs create a sensitive knowledge in every thing and where knowledge is reason is for knowledge is reason and sense is knowledge but sense and reason work in several figures different wayes and not onely in different figures but in one and
for being soft and spungy there is no stop nor hold besides water being wet and wet in the nature is sticking that when those sharp points do at any time break the lines they joyn again for being fluid each part moves to each other and being wet they joyn and being circular they unite into the natural figure Thus in a plain combat water most commonly hath the better of fire if there be not too much odds on the fires fide for quantity but when fire doth come by an undermining motion as when some other figures are betwixt them then fire gets the better by the help of those undermining motions Chap. 105. Of a bright-shining hot glowing fire IT is the nature of bright-shining hot-glowing fires to have both an interior and an exterior burning and is of such a kinde of subdividing nature as it strives to dissolve all united parts or bodies and if it doth not dissolve all bodies it works on as we shall see many things which grow harder with fire yet is not that the nature would not dissolve such a thing but the power cannot for those bodies that grow harder with fire opposes the power of fire and strives by contraction to unite the looser parts in a more solid body to resist with more strength Also some bodies grow hard by shrinking inward for assoon as they feel the fire they draw back as from an enemy having an Antipathy thereunto Thus it is not the fire that dries or hardens or maks more solidity but the opposite body that will not burn having a strength to oppose or a nature not to subject to this fire or the fire hath not a sufficient power to overcome but this sort of fire hath a general power though some bodies will strongly resist it but it is the nature of this sort of fire that most bodies they overcome they first convert them into their own likenesse but their natures being different their prisoners die in the fiery arms of their enemies Chap. 106. Of the drinesse of hot burning bright shining fire DRinesse hath such a relation to hot burning bright shining fire as moistnesse to water for though interior motions are expulsive yet the exterior is attractive drawing all unto it like a greedy appetite and as the teeth doth mince the the food that is chewed so doth the pointed figure of fire all it laies hold on or enters into Chap. 107. Of moist colds and moist heats of dry colds and dry heats c. HEat doth not make drought for there is a temper of heat and moist nor cold doth not make drought for there is a temper of cold and moist nor heat doth not make moisture for there is a temper of hot and dry nor cold doth not make moisture for there is a temper of cold and dry but when the motions of heat and the motions of drought joyn they cause hot and dry effects and when the motions of cold and the motions of drought joyn they cause cold and dry effects and when the motions of heat and the motions of moisture joyns they cause hot and moist effects and when the motions of cold and the motions of moisture joyn they cause cold and moist effects yet there are infinite varieties in their several effects but those motions which make cold and heat I may fimilife to wandring armies of the Gothes and Vandals which over-run all figures as they all the world sometimes they work attractive contractive retentive disgustive expulsive according to the temper and degree of matter and proportion and shape of the figures they meet or according to their own power and strength and although both cold and heat are motions that work more or lesse upon all the figures in this world yet cold heat works not upon figure alike but differ as their figures differ nor are cold and heat directly the same motions although they be of the same kinde of motions no more then several sorts of beasts kinde yet all beasts are of Animal kinde and most commonly like several sorts of beasts that falleth out or rather like two equal powerful Monarchies that oppose one anothers power and fight for preheminency where sometimes one gets the better and then the other sometimes by strength and sometimes by advantage but when there is a truce or a league they have a common commerce joyning their motions working sympathetically together which produceth an equall temper Chap. 108. Of the motions of cold and heat drouth and Moisture COld and heat are not wrought by different kinds of motions but after a different manner of workings or movings for a moist cold and a moist heat are but one kinde of motions as being motions that extenuate and enlarges from the center to the circumference for a moist heat doth thrust or drive outward as toward the circumference A moist cold doth pull or draw from the center towards the circumference As for example we shall often see a gardiner that rolles a green turft walk to thrust the roll before him and when he is weary with pressing forward he will turn his arms behinde him and pull the roll after him Also a dry or congealed cold and a dry heat are not several kindes of motions but moves after several manners for as moist cold and heat extends and enlarges from the center to the circumference so a dry heat or a dry or congealed cold contracts from the circumference towards the center the congealed cold in several works a dry cold or a dry heat onely draws into a lesse space or compasse yet the same difference in the manner of the motions is between a dry heat and a dry cold as was between a moist heat and a most cold for a dry heat drives from the circumference to the center a dry cold draws from the circumference to the center for although al drought is from the circumference to the center and all moisture from the center to the circumference yet the several manner of movings are infinite also cold and heat are not several kindes of motions but different motions as every man is of man-kinde but they are different men And if we observe the effects of heat and cold we shall finde them to work after one and the same manner for very sharp colds and great heats paines equally and sharp colds destroy with as great strong fury as burning heats neither can I perceive that burning heats have swifter motions then sharp colds for water to the quantity shall freez assoon as any light matter shall burn for water shall be assoon frozen as straw burnt take quantity for quantity and Animals shall be assoon frozen to death if they be touched or struck with very sharp colds such as are neer the poles as be burnt under the torrid Zone as for plants we oftener see them killed with cold then heat and I perceive there is no thaw so sudden as a frost for when any thing is
or if he should lie down in snow there would be his print so it is in air as we move from place to place new figures are made and the former figures moulder or melt out but according as the air is so they last or decay for if the air be congealed with cold thickned with grosse fogs or mist the figures last the longer therein although in a misshapen posture like ruinated buildings or broken statues or like defeated armies here an arm or a piece of an arm or a hand and there leggs here a head there a mangled body but when the air is thin and serene the print dissolves assoon as the figure removes and if the air were as solid as snow we should see the figures as perfect in the one as in the other but the air being very thin and porous the sight of the eye runs thorow without stay or stop taking no notice like water in a sieve wherein nought can be contained because there is no hold to keep the water in from running out Chap. 123. Of External figures and internal forms IN some things there is such sympathy betwixt the internal form and the external figure as the alterations of the one change the nature of the other as for fire when the external figure is altered the internal faculty is gone here the internal nature depends upon the exterior figure but as for water the external figure may be changed as we see when it is frozen but the internal nature not changed for it is as water still though it be not fluid here the internal depends not upon the external but thus much the exterior figures of all things depend so so much upon the exterior form or nature that when the internal is changed the exterior cannot be altered from and to as to change the countenance or face as I may say by contraction and dilation as water and metals and many others but an animal figure may remain as it was for a time when the internal is changed but not long as for example Animals although the internal nature and faculty be changed which is to move after such a manner as is proper for Animal the external figure is not altered for when Animals are dead the external which is the outward shape remains perfect for a time yet the internal motions may be in disorder as they are in animals that sound or are sick or faint or in vegetables that are fading or drooping but when the internal motions move orderly again either of themselves or by the help of assistant motions and figures the Animal is as it was before and the Vegetable flourisheth green again thus there may be an alteration but when there is an absolute change in the internal there can be no return but by a new creation for all alterations of motions do not do it but a total change Chap. 124. Earth water air fire cold heat light darknesse EArth water air fire cold heat light darknesse is made as Animals Vegetables and Minerals that is that such degrees of innated matter works upon the dull part of matter with various motions and several degrees of dull matter produceth such effects joyning parts together and separating parts asunder but joyning and mixing each degree together loseth not the entity of each degree for that can never be altered for as it was from all eternity so it will last to all eternity Chap. 125. The motions of the Sun and Planets THe Sun and the rest of the Planets are questionlesse created as other Animal creatures and their local motions are according to the shape as we see all Animals are for a worm cannot run but onely moves by gathering up the body from one place and then stretching it self out farther or else by rolling and winding his body from place to place nor beasts cannot flee as birds nor birds cannot trot amble nor gallop as beasts because they have no shape fitted thereto for birds want four leggs to pace and gallop and beasts want wings to flee so the Planets move according to their shape turning about as a spherical circle about a center and if the sun runs about the world with such speed as some old opinions are it must turn as a wheel about the spoake or rundle as a bowl in the ecliptick line But if the sun as some Modern opinions hold doth not move out of his place but is as it were fixed and that the Planets move about it in circular wayes according to their shape then the motions of the sun are onely by dilation and attractions from which light and heat proceeds and vapor is drawn or suckt up Chap. 126. Of the motions and figures of the four natural Elements THe motions that make the natural figure of earth are not so curious nor the matter they work on so fine as those which make fire air and water for the materials being grosser their work is rougher like morter that is made of hair and lime and the motions moving not so evenly or distinctly but rather mixtly causeth it to be sad and dark the solidity weight and drought are caused by the contracting attracting and retentive motions which motions are the chief workers and creators of this element which work like ants drawing all thereto making it like a round heap or like a Load-stone that attracts the solid matter The slimie or gelly part of the earth is made by such kinde of motions as spin small lines lik Silk-worms in a round hollow ball water is made after that manner onely those lines extenuate more into perfect circles Natural and pure air is made by such a kinde of motion as spiders spin webs smal lines spread and enterwoven evenly Natural fire is made by such kinde of motions as the art of whetting or sharpening or pointing with a grind-stone or Load-stone or the like and is made like the stings of Bees which pierce and wound whatsoever they can enter Natural light is made by such kinde of motions as wier-drawing or drawing a small thread from a spindle Natural darknesse is made by such kinde of motions as winding up threads upon bottoms in a heap I say natural because they keep their original form and is the right kinde and true shape as I may say of man-kinde For if a creature should be partly a beast and partly a man it were not of the right kinde and true shape Likewise Elements may be of the right kinde and yet be different as mankinde for every particular man is not alike neither in shape nor quality the like may elements differ Chap. 127. The reason of the ebbing and flowing of the sea thus I Will not dispute according to Copernicus that the earth goes about the Sun stands stil upon which ground Galleleo saith the reason of the ebbing and flowing of the sea is the jogging of the earth the old opinion is that the moon is the cause of it which I can hardly beleeve
for mark the tide from Scotland to Margel when the moon hath the same influence and the tide is so many hours in coming from Scotland to Margell as if one rid post if it were the moon why should it not be high water or full tide Margell that it is in Scotland at the time the power of the moon being all one so that comes very improbable to me for many things fall out at the same time and yet the one not cause of the other and in Philosophy there is nothing so ordinary as to mistake the cause of things since indeed the things for the most part are hid from us some again will have the Sun the cause of the ebbing and flowing of the sea others rationally say heat makes motion and the seas being salt make motion because it is hot but how comes it that the fresh waters ebbe and flow even springs well whatsoever the cause be of the seas motion where it moves for in some places they say it doth not but where it moves it is never high water in one place but it is low water in another place and the sea moves alwayes circularly for as it is the nature of water to be made in figures of circular lines so it is the nature to flow circularly which in my opinion is the reason of the ebbing and flowing tides that moves circularly that is part of a circular where the convex flows still forward the flowing motion extends more and more causing it to swell out and the concave ends to extend longer and closer in so much as at last the concave ends are joyned into a convex for it doth not extend in aperfect round circle as I shall describe in my following discourse but after an oval or rather a pear figure but when the flowing convex is extended beyond the strength it straight breaks being most weak by reason it is most extended out so that when the tides have no more strength to flow for want of water to extend and the convex over-powred by extenuation it breaks asunder and so falls back whereby the convex parts are now become the concave and where it was concave is now become convex which causeth it to flow the other way and ebb where it did flow for where it lies concave it ebbs and where it is conex is flows and thus it ebbs and flows perpetually where it hath free passage but the farther it flows the weaker it becoms by reason the strength is abated like a horse that hath run fast and far at last is so weak and breathlesse as he falls down so when the convex can extend no farther it breaks in two but as the convex extends the concave ends draw closer together whereby such time as they come to joyn the convex is so bowingly stretched as it becomes brittle as I may say or weak which causeth it to break but it is to be observed that the tides have a double motion for as the convex flows forward the concave ends draw backward at one and the same time for the extenuation of convex one way causeth the extenuation of the concave ends the other way but by reason the two ends draws close towards a point the ebbing waters seem narrow and little but the ebbing tides are but an effect of the flowing tides not a cause in it self for the interior nature of water is to flow where it can get liberty and freedom of passage and where it doth not flow it is obstructed by some obscure cause but I desire my reader not to mistake me as to conceive the motions of the tides and the interior nature of water all one being something alike but the motions of the tides and the motions of the interior nature of water are as different as the local motions of Animals and their interior nature and I beleeve if the fresh waters had the same liberty as the sea waters to flow which way they would without opposition or obstructions of hils dales banks and walls and had the like quantity to move withal I beleeve they would as naturally flow as the sea and ebbe when their strength fails and I beleeve if there were a sufficient quantity of water in the sea and no obstructions as Islands creeks and the like to hinder the passage and that the earth were like a billiard ball it would flow perpetually round as the Globe turns upon the Pole if the Pole turns not round with the Globe Chap. 128. Describing the tides THe flowing water gathers up together like superflous humors and swells out the convex as corrupted matter doth the skin and never leaves extending till it breaks but it begins by degrees in a demy-circle and as it flows it grows larger and longer extending its compasse And as the convex extends the concave ends must of necessity draw closer together Which makes the ebbing waters like a tail to the convex which as the body which makes the ebbing waters to be narrow and by the reason the bulk of the water flows in the convex it causeth the concave ends to be small which makes it shallow and the more the concave ends extend the smaller they are like thread drawn from a full distaff of flax for so the concave ends draws or rather extends from the convex body But as I said before the more the convex extends the closer the concave ends draw together and when the convex is extended to the uttermost they joyn And assoon as ever they are joyned and mixt together into one point as it were it swels into a body For the former convex being broke the waters fal back to that part which was the concave but now is become the convex and that part which was the convex is now become the concave Yet the convex must be full before the concave ends extend like as a glasse that must be filled above the brims before it can run over Chap. 229. Of double tides AN after or double tide is caused by winde like as a man should walk against a very great winde that although he presseth forward yet it drives him back but when he hath broken the gust as it were he passeth more forcible through and though winde have power over the exterior motions of the waters yet not on the interior motions but winde can discompose the face of the waters as anger doth the countenance of men Chap. 130. Ofspring Tides SPring tides I conceive to be caused by waters that issue forth from the veins of the earth which are apt to swell and then to vent themselves forth at certain times as natural issues which flowing causeth the tides to be greater because it hath more strength to extend farther and the tides to be higher because the convex is thicker and fuller for the greater body of water the farther it flowes for it is for want of strength which makes an ebb or want of passage which makes a stop and when the tides are lower there are
perceive or other sensitive spirits that come in through these doors strait print or draw the same figure upon the optick nerve which optick nerve is made of dull matter by the sensitive spirits from whence the rational spirits viewing from thence that picture strait run themselves by number and measure into the likeness of that picture which are those we call knowledg or understanding and as long as those figures last among the rational spirits though the objects are absent that we call memory for when these prints are rubbed off by the sensitive spirits and others placed thereon or vaded by distance of place or obscured by shutting the lids yet the figure thereof may remain amongst the rational spirits which is as I said before memory and the repetitions of figures 〈◊〉 is when one and the same figure was dissolved and created again amongst the rational it is remembrance but memory is not so strong as the present sense nor the remembrance so perfect as the memory and the reason is that what the sensitive spirits wrought on the optick nerve is like a printed or painted figure and that which the rational spirits make is like a carved statue like painting or sculpture so that in memory the sculpture remains and in remembrance is created although the printing or painting is worn out or rubbed out so that the present senses have two figures one upon the optick nerve the other amongst the rational spirits wherein memory remains but one and the reason why remembrance is not so perfect as memory is because it is but the copy of a copy from the original for remembrance is but a pattern taken from the memory and the memory but a pattern from the object Chap. 159. Of the figure of the head THe figure of the brain gives strength to the sensitive motions and to the rational knowledg in animals for the scull being made with an arched rough and the sides being hollow and the whole head round which hollow sides arched rough and round compass cause rebounds and reflections of the motions therein which multiplie increase and strengthen them as for the motions and figures of sound the notes that are made are struck from the drum of the ear as balls from a hand to the concave part and from thence rebound from side to side and fall down as a new note is raised or like many balls struck one after another so rebounds follow one another and according as they are struck so are the rebounds stronger or weaker and according as they are repeated so do they last the same for sight for * lines piercing from the optick nerve darting on the concave parts reflect and these reflections cause double lines which make the sensitive figures on the optick nerve appear plain to the rational figure but if they rebound and reflections be disorderly returned by disordered motions they make a confusion both in the sense and rational knowledg as for tast it strikes from the nerves of the tongue upon the brain besides the hollow cave of the mouth and according as the rebounds are made and the strokes are struck the taste is stronger or weaker but if the brain be stuff'd with cold then the concaves being stuft and so stopp'd where the rebounds should return cause the taste to be weak insomuch as not to be sensibly felt and for touch the pores of the skin and flesh are hollow wherein rebounds are made striking from side to side of each pores and we finde by experience that those parts which are not hollow have not so strong a sense as those that are hollow Again if the nerves from whence the strongest strokes are struck be 〈◊〉 slack the sense is weak As for scent which is brought through the nostrils of the nose like water through spouts which dilates its self through the brain circling the pia mater swelling flowing and ebbing like to the sea about the earth which when it flows it is strong but when it ebbs it is weak But by reason scent is made by streaming motions and not striking and retorting motions As the other four senses are it retaines not so long in the memory as the others do although it may last longer in the brain or head being more lasting most commonly for the present then the rest are for a stinke will remain in the brain a great while and so will strong perfumes Chap. 160. Of Sight THe general opinion is that all objects come through the optick nerve and print the figures received on the brain and that there are nor can be no figures in the brain but what the opticks bring in and have passed through the eye it is true by experience we finde that without an eye we cannot see an outward object as they are without us yet we see those objects as they are without us in our sleep when our eyes be shut thus the sense of seeing is not lost although the eyes were out and the optick nerves stopped up But some will say those objects in dreams have past through in part or in whole therefore the question will be where an animal can have an insight if it were born blinde but if it be so as the opinion is that no figure or insight can be but what comes or hath passed through the eye and optick nerve must want that sensible knowledge for according to that opinion the ear can do the understanding no service as toward that sense by reason sound can make no figure to sight neither will taste nor sent but some may say touch may discover somewhat of that sense to the understanding but I think not for in my opinion touch is as senssesse to insight as sound for we cannot comprehend more of touch then of sound for depth and breadth are no more to insight then high notes and low notes nor soft nor hard no more to insight then swift and slow sharp or flat nor pleasure nor pain no more then harmony and discord but my opinion is that figures are as inherent to the minde as thoughts And who can have an unfigurative thought for the minde cannot have thoughts but upon some matter and there is no matter but must have some figure for who can think of nothing but the minde is like infinite nature having no dimension or extention no center nor circumference no breadth no depth and as the innat matter creates figures so the minde which is the matter creates thoughts which thoughts are the figures of the minde for when we hear of a deity we say in words it is an incorporeal thing but we cannot conceive it so in thought we say we do but we cannot prove we do T is true the minde may be in a maze and so have no fixt thought of any particular thing yet that amaze hath a figurative ground although not subscribed as for example my eyes may see the sea or air yet not the compasse and so the earth or heavens so
from their own proper principles As likewise a metamorphosed Fire Aire Water and Earth So there are humours in Animal bodies and in other bodies for all I can perceive and though the bodies cannot be metamorphosed yet the humours may But in every Animal body there is natural Melancholy Choler Flegme and blood the natural blood is the vital vapor the natural Flegme is the radical moisture the natural Choler is the radical heat the natural Melancholly is the animal spirits being the highest extract And if we do but observe those that be naturally melancholly have the soundest judgements the clearest understanding the subtilest observation and curiousest inventions the most conceptions the 〈◊〉 fancies and the readiest wits likewise the strongest passions and most constant resolution but humours which are inbred as flegme choler and Melancholy are made as Metamorphosed fire aire water slime mud and earth as for example the chylus is the matter that is metamorphosed The dilating motions transform it from chylus to slime from slime to water from water to blood from blood to vapor from vapor to comfortable and lively heat from comfortable and lively heat to burning fevers and hectick fevers and the like Likewise the chylus by contracting motions turns from chylus to slime If they be cold contractions it turns from slime to flegme from flegme to heavy melancholly If hot contractions it turns from chylus to temperat choler from temperat choler to choler adust from choler adust to melancholly which from a slimy humour to a muddy humor from a muddy humour to an earthy dry humour Some sort of hot contractions make it sharp some salt some bitter Likewise several sorts of salts sharpnesse and bitternesse are wrought with mixt motions cold contractions make the humour glassy and stony Hot contractions make the humours tough clammy glutenous and stony Hot dilatings make the humour oylie cold dilations watry Likewise mixt motions makes mixt humours and mixt tempers inclining to each side as the motions predominate Chap. 169 The five natural Maladies of the body EVery diseased figure is either pained sick dissy numb weak or mad sometimes they meet all in one figure these are distinct senses one from another as for pain although every several part of the body hath different sense yet they agree in the general as to be all pain But sicknesse is quite different from pain for it is another sense for to have a pain in the stomach is not to be sicke in the stomach neither is any part of the body but the stomach is liable to this sense the head may ake and the heart may ake heel or any part of the body but none but the stomach can be sick Indeed it is a different sense from pain Thirdly a swimming or diseases in the head are different from both the other it is a third sort of sense neither is any other part of the body subject to this disease but the head not properly yet faintnesse or weaknesse is a disease as it were tempered with the three former diseases as to have pain sick and dissy or swimming to be mixt or compounded into one disease but it is so mixt and compounded into all three as neither is perfectly or distinctly felt so as it is no distinct sense this disease is generall to the whole body The fift is madnesse this sense is neither painful nor sick nor dissy but light in the head which is different from dissy or swimming but this disease infecteth with a distemper the five outward senses The last is a numbnesse and deadnesse of particular parts and sometimes of the whole body but this disease is not onely a different sense but an other nature which is naturally unknown to the figure for the figure is not any wayes sensible thereof indeed it is of the nature of sowning for those that sown the motions of the animal sense and minde are quite altered for a time but then the animal motions return that is rechanged to the proper motions again so that those dead parts that cannot be restored to the sense of touch are as it were in a continual sown for though in a sown the exterior motion are proper to the sense of touch is changed yet the interior motions proper to the consistence of that figure are not changed for if the interior consistent motions were changed it would turn to 〈◊〉 so in dead palsies if the interior consistent motions were changed those parts would corrupt as do dead carcases Numb palsies ie different from dead palsies as fainting from sowning for fainting is in the next degree to a sown so a numb palsie is the next degree to dead palsies Chap. 170. I will treat first of the motions that make sicknesse THe motions that cause sicknes are different according as the sicknes is or rather the sicknesse is according to the different motions for some motions are like the ebbing and flowing tides of the sea For the humor furdles or folds upwards as the flowing tide which most commonly provokes to cast as overflowing the mouth of the stomack but when the humour folds backward as the ebbing waters do that provokes to the stool for as falling tides run from one place they flows to another so when the humour fals back from the mouth of the stomack it overflows the belly but if the humour neither overflows the belly nor the mouth of the stomack it runs into the nerves like as the water runs through the earth and as the water breaks forth by springs so doth the Humor by several 〈◊〉 eumes Again some sorts of sicknesse in the stomack are made by such kinde of motions as water boyling in a pot over the fire for as ebbing and flowing motions are running backward and so forward so boyling motions are rising upward and falling downward there is as much difference in these motions as betwixt vaughting and running but these rising motions cause vapours to the head for the thin parts which rise highest when their rising strength failes fall not hastily down again but gather to a more solid body as vapor from the earth doht into clouds these clouds cause the dimnesse and darknesse of the sight obstructing the light that is brought by the optick nerves Again there are other sorts of sicknesse in the stomack caused by such motions as are like the rolling of a barrel the humour turning about in the figure of a barrel which figure or the like is somewhat bigger in the middle then the two ends this humour in the stomack is most commonly tough and thick being more united and somtimes one end of this humour is as set upward and the other downward and so turned as a barrel with the head upward and sometimes moved as a barrel the longest way on the ground these motions cause neither purging by vomits nor stool but thrust out into cold sweats for though these are not so strong dilating or expulsing motions as ouer
more violent by how much more it were forced but that malignity that doth evaporate forth doth insensibly enter into the next body it meets entring through the nostrils mouth or pores of the flesh and thus many times from animal to animal untill there is a general infection which is a general disorder for the malignity that enters in by infection is like a foraign enemy which enters into a peaceable country which not onely disorders it but makes havock and waste and many times utterly destroyes it but when a malignant disease is bred in the body it is like a civil war where uproars are raised and outrages are done by inbred corrupt humors but when malignant or other diseases are caused by surfeits it is like a deluge of fire or water that either drowns or burns up the the kingdom of the body where sometimes it is saved by assistant medicines and sometimes it is so furious as nothing can help it Chap. 189. Of Sweating diseases ALL sweating diseases are caused by such kinde of extenuating motions as melt metal and not by such kinde of extenuating motions as evaporate water for the evaporations of the watery part of the body breath forth in insensible transpirations as breathing through the pores like a thin air but sweat runs through the pores like liquid oar through gutters of earth but sweats are good or bad for the body according to the matter or humors that are melted out as for example I will compare the humors of the body to several metals as Iron Lead Tin Copper Silver and Gold Iron is melancholly dust Lead is cold and dry or cold and moist melancholly Tin is flegm Copper is choler Silver is the radical humor and God is the vital spirits These humors must be proportionably tempered to make a healthful body there must not be too much quantity of Lead Tin or Copper for the Silver or Gold but unless there be some they will not work like as coyn it cannot be wrought or formed without some allay and if the allay be too much it abases the coyn Likewise there must be so much heat in the body onely as to compound those humors not to melt them out by sweats unless they superabound and then Physicians must onely have a care to melt out that humor that superabounds for if the radical humor should be melted or the vital spirits spent it destroys the body by wasting the life But in some cases sweating is very beneficial to the body as in great colds which have knit up the pores or passages of the body or in great surfeits or in malignant diseases which help to expel the poysonous humor or corrupted humors in the body or melt the Icy humors congeal'd by cold but those sweats that are beneficial and wholesome for the body the body will be much stronger and agiler and the spirits quicker and livelier but those sweats that are pernicious to the body the body will be faint and weak after they have sweat but in these diseases a physician must be very careful when he puts a patient in a sweat as to give such medicines as will work upon that humor he would have sweat forth but in sweating diseases as when the body sweats too violently like as in great and dangerous fluxes which are not to be staied by ordinary means for although in these diseases there must be used contracting medicines yet some sweats require hot contracting medicines others cold contracting medicines and those medicines that are applied must be applied gently and by degrees lest by a sudden contraction they should stop the pores of the body too much which are the doors to let out the smoak in the body as well as the sweat of the body or by too hasty contractions those passages should be shut that should be kept open or those to be kept opened that should be shut but physicians will guess by the patient what humor they sweat forth for cold sweats are from melancholy clammy sweats from thick flegm hot burning sweat from choler cold faint sweats proceed from the radical humor hot faint sweats from the vital spirits Chap. 190. Of Surfeits SUrfeits are superfluities as too much heat or too much cold or when there is taken into the body too great a quantity of meat or drink or the like Likewise when the nature of the meat is disagreeing to the nature of the body where one scruple will be too much as being ill which will give a surfeit for surfeits do not onely oppress by the superfluous quantities of matter but disturb by the superfluous motions the disagreeing matter causing more motion then naturally belonges to a healthful body Besides like a company of rude and unruly strangers disturbs and hinders the irregular motions altering the natural constitutions and uniformity of the body and many times ruines the body unless an assistant motion in medicinable matter is brought to help to expel the superfluous or that the natural expulsive motions in the body are strong enough to throw out that ill matter either by vomit or stoole or other evacuation but many times the superfluities become so strong not onely by their own ill nature or great quantity but by making a faction And so begetting a party amongst the natural motions which makes such a general disorder that though the natural digestive motion and the natural expulsive motion joyn with the like assistant motions taken in medicines yet the body shall be ruinated and life cast out by that matter and these motions that are their enemies therein Chap. 191. Of Consumptions ALL Consumptions are caused by an unnatural expulsion caused by mistempered matter or mistempered matter caused by unnatural motions such as work not to the subsistance or health of the body which after they have corrupted the matter they turn to expulsions throwing all out of the body but if they be onely exterior expulsions they onely untile the house that is they do unflesh the body but if they be interiour expulsions they do not onely unflesh the body but rot some part in the body and if the unnatural expulsions be amongst the vital parts which are the foundations of the life of the body the whole fabrick of the body fals without redemption and the materials go to the building of other figures But if they are hot expulsions caused from a thin sharp salt humor there must be applied cold contracting medicines and if they be cold expulsions there must be apylied hot contracting medicines All cold expulsions are when the parts are tender weak and raw and undigested and hot expulsions are when the parts are burnt or ulcerated for all hot expulsions work upon the parts of the body as fire on wood when they are burning expulsions or else like as fire doth on metal melting them into a liquid substance and cold expulsions work upon the parts as when cloudes beat down into showers of rain or slakes of snow breaking or
divide parts or unsettle or unground parts which disunites weaknes and dissolves parts or bodies Wherefore all contracting attracting retentive disgestive dilating expulsive motions in a well tempered body must move like the several Planets every sort in their proper sphears keeping their times motions tempers and degrees but too many or too strong contracting motions cause the gout stone plurisie hective fevers numb and dead palsies dry-liver brain and many the like and too many dilating motions cause dropsies winde-colicks rhumes shaking palsies sweats or fainting sicknes milions the like and too many or too strong expulsive motions cause fluxes vomiting bleeding and the like and too many or too strong digestive motions cause too much blood fat and flesh which is apt to choak the vital parts or may nourish some particular parts so much as may make them grow and swell out so bigg as they may be disproportionable for the rest of the parts in the body But still I must remember my readers that all dilating motions are in the way of expulsion and all attractions in the way of contraction and digestion are mixt motions taking part from either side then I must remember my readers that there are infinite wayes or manners of contractions and infinite wayes or manners of wayes of attraction and so of retentions dilations expulsions and disgestions where every change makes a several effect Chap. 201. Of the several tempers of the body A Healthful temper of the body is an equal temper of the body and mixture of 〈◊〉 well set parts and justly tuned motions whereby life dances the true measure of health making several figures and changes with the feet of times and a sick distempered body is when the humours of body are superabundant or unequally tempered and the motion perturbed and irregular keeping neither time nor measure but all diseases proceed from too much cold or too much heat or too much drought or too much moisture or too much humor or too much motion or mistempered humor or unequal motion or too swift motion or too slow motion all contracting motions make the body dry al dilating motions make the bodie moist some sorts of contracting motions make the body hot and dry other sorts of contracting motions make the bodie cold and dry some sorts of dilating motions make the body hot and moist other sorts of dilating motions make the body cold and moist all slow or quick motions cause the humours of the body to be heavy thick and clammy all swift motions cause the humors of the body to be thin sharp and salt all crosse-justling or beating motions causeth pain and according to such and such irregularities are such or such sorts or kinde or sorts or degrees of diseases are produced there-from Chap. 202. The nature of purging medicines MOst purging drugs are of the nature of hot burning fire for the inherent motions therein work according to the humour or matter it meets with some humor they melt making it thin and fluid although it be hard tough or clammy and as fire doth oare which is unmelted metal makes it so fluid as it will run through a gutter of earth like water so do some drugs make some sorts of humour through the body either upward or downward Again some drugs will work upon some humours as fire upon wood dividing the humour into small parts as ashes from wood which naturally falls downward And some they will dissolve by mouldring and crumbling as fire doth stone which runs forth like sand which is stone indeed bred in the body Some drugs rarifie the humors into wind as fire will rarifie and evaporate water which is set boyling theron Other drugs will at fire that distils out the moist and watry substance from that which is more grosse but it is to be observed that all purging drugs that work by vomit are somewhat of the nature of that kinde of fire we call sulphur or oyl that is melted or fluid sulphur when these sorts of drugs are set on fire as I may say by the natural or distempered heat in the body it flies out ascendingly like AEtna for it is of the nature of sulphur to ascend as flame doth and certainly al bodies have such motions naturally inherent in them as make and produce such effects as fire doth on several sorts of humours by which motions the body hath a natural cleansing faculty which makes the natural purging quality but when the motions are so violent they oftentimes destroy the body with burning fevers or violent fluxes or the like for the fire in the body is like a fire in a chimnie for when the chimny is clean and the fire proportionable to lie therein it warms and comforts all about and is useful for many imployments for the necessaries of life but if the chimny be foul or the fire too big or too much for the chimny it sets all in a flame consuming whatsoever it incompasses if it be not quenched out with cooling julips as with water or by casting on rubbish or grosse materials to smother it out as in great fluxes they will not onely give restringent medicines as having a natural restringent faculty but thick meats as thicked milk or the like but when the body is restringent or hath taken restringent medicines it is produced by drying motions as contracting or retentive motion if they be hot retentive or contracting motions they they harden and confirm the humours as the heat of the sun or the heat of the fire doth clay which turns it to brick or tile or those things we call earthen pots and according as the humour is grosse or fine the more britle or hard or thick or heavie or thinne or light It is for some humor as Proselnye or Chyney others as the grosser earthen vessels Again some sorts of contracting or retentive motions draw the humour as when bacon neats tongues or the like are dryed in a chimney or oven or the like other sorts of hot contractions draw the humour as the sun doth the earth drying up the watry spring therein but if the restringencies either of the body or of the medicines be caused by cold retentive or contracting motions it dries the humors as cold frost dries the earth or bindes up the humors as frost binds up the waters in icy fetters or thickens the humors as cold thickens the water or vapor drawn from the earth into clouds of snow But I am to advertise my readers that all expulsive motions are not fiery expulsions for there are infinite several wayes of expulsive motions and dilations Secondly these fiery motions do not alwayes work expulsively but contractively attractively and retentively and disgestively Thirdly all expulsive dilative disgestive contractive attractive retentive motions are not fiery but there is such a kinde or sort of contractions attractions retentions disgestions dilations and expulsions as belong to fire or heat or as I may better say produces heat or fire and as I
with as I have sormerly described Chap. 103. The motion of Medicines AS I have said in my former chapter that all medicinal drugs or simples especially those that purge are of the nature of fire for the motions therein most commonly work apart according to the humor it meets with as fire doth which in general is to move so and so yet the natural motions in drugs and likewise in fire are expulsive and all that is expulsive is by antipathetical nature striving to destroy by uniting parts and all contractive motions are by a sympathetical nature striving to unite by imbracing or drawing parts together yet the nature of the body they work in the contracting motions may be antipathetical and expulsive motions may be sympathetical the one in expelling the superfluous and corrupted humors the other in contracting them into a disease but most diseases are cured by contrary motions for if they be diseases of expulsions they must be cured by contracting or retentive medicines if they be diseases of contractions they must be cured by expulsive medicines or else dilating or attracting for though the motions of attraction be agreeable or of the nature of contraction as to its self as I may say that is to draw or carry all to a center as it were but the onely difference is that attraction make it self the center drawing all things to it but contractions make the matter they work on part of the center with them but all attractions are insinuating motions inviting or drawing all towards it self or like a man that should draw a dish of meat or as if one should suck the brests or udder but contracting motions are rather to binde or knit up parts together but if the diseases proceed from disuniting motions then retentive medicines must be applied which is to firm hold or settle parts that are loose unsteddy but if the diseases proceed out of disorder and irregularity they must be cured by digestive medicines which is to put every part in order and in its proper place like wise States-men that are neither partial or malicious but Readers know that though I say all diseases must be cured by contrary motions yet the motions that are in such medicines must sympathize and agree with the constitution of the body Lastly it is to be observed that every degree in the disease must be followed with the same degree in the medicine whether swift or slow strong or weak or more or lesse that is you match your medicines to the disease but mistake me not I mean not after the literal sense but after the metaphorical sense but al purging medicines are dilative or expulsive all restringent medicines are contractive and retentive All drawing medicines are attractive All restorative or reviving medicines are disgestive And those contracting medicines that must cure the body muct sympathize with the natural health and constitution of the body not with the disease for these motions draw gather or at least knit and bind up the sound parts from the corrupted parts lest they should intermix and retentive remedies do not onely stay those parts that are apt to disunite but give strength and hold out the assaulting motions in mistempered matter and all attractive medicines that sympathize with the natural constitutions of the body sucks and draws forth from the corrupt matter the pure which is mixed or inuolved therein but those attractive and drawing medicines that are applied to outward sores or the like must have a sympathy with the malady or putrifaction for all aversions do cast outward or from them not draw to them As for the expulsive remedies they must be carefully applied lest they should cast forth the wrong humor by which the malignant grows more powerful or else should carry out more humor then the strength of the body will permit or should be so weak or of such a nature onely to disturb and unsettle but not carry forth from which disturbance great inconveniences or deadly quarels in the body may arise wherefore these medicines are more dangerous then any other sort although no medicine can be safely applied unlesse the strength and nature be answerable to the constitution of the body or the diseases in the body no not those we call restorative or reviving remedies which work disgestively such as cordials or the like for when there is more applied then will agree with the constitution of the body or with the temper or degree of the diseases they turn from being assisting friends to assaulting enemies for when they have more force then regular work they put in disorder those regularities for want of regular imployment for it is against the nature of innate matter to desist from moving or working but it is not against nature to change and alter the motions The several degrees and natures of drugs of every particular drug and simple I leave my readers to the Herbal where perchance some of it may be discoursed of right or effectually howsoever it is too laborious a study or practise for me Chap. 204. Agreeing and disagreeing of humours senses and passions Some times the humours of the body and the outward senses agree and disagree sometimes the humours of the body and the passions of the minde agree or disagree sometimes the passions of the minde and the outward senses agree or disagree and sometimes the senses and the passions disagree or agree with the humors of the body As for example sometimes the distempered humors in the body make extravagancy in the senses as we see in fevers and sometimes the distempered humors of the body make a disordered minde as we see those that have cholerick humors cholerick passions melancholy humours melancholy passions and the like or distempered humors extravagant imaginations and the like Sometimes extravagant senses make extravagant fancies sometimes a superabundant humor makes a strong particular appetite as for example those in the green sicknesse the overflowing or increase of some raw and indigested humor will cause a strong particular appetite as some in that disease love to smell strong smells as camfier tanned-leather musty bottles or the like or to delight onely in one taste as oatemeal coals or several particular tasts or extravagant tasts not natural to the constitution of the body as to delight to eat coals leather candles cork and milions of the like and the humour increaseth and is nourished by the sympathy of that extravagant diet for what the senses take pleasure in the minde longs for Again some humors Antipathize as to hate all loathsome tasts smells noices touches and objects So passions sympathize with some humors and disagree with others for some bitter humors make cholerick passions sharp humors make spiteful passions tough humors make a dull understanding melancholy humors make timerosity cholerick humors make courage and many the like then the senses of the minde agree and disagree often as some objects will astonish the senses and
instead of uniting mankind with love to live in peace it makes discords with controversies raises up faction to uphold each-side whose endlesse quarrels are followed with such hatred and fought with such malice and envie and the zeal spits so much blood as if not onely several parties would be rased out but the bulk of mankinde And to study Law is to study dissention to study Logick is to study deceit to make falshood appear like truth to study Rhetorick is to study words more then sense and many the like studies are more painful then useful more time lost then profit got more tedious then pleasant more sophistry then truth Indeed the Mathematicks brings both profit and pleasure to the life of man it gives just measure and equal weight it makes all odd reckonings even it sets all musical notes it brings concord out of discord it gives diminution and extention But as I said before few or none but Monastical men which live contemplary lives despising the vanities of the world next to the service of God seek to be acquainted with nature and to observe the course of her works yet in an humble and respectful manner as to admire her curiosity and to glorifie and adore the God of nature for the wonders they finde by her works and workings for this reason if I had been so learned I would have put my book into Latine which is a general language through all Europe and not have writ it in my native Language which goeth no further then the kingdom of England wherein I fear my book will finde but little applause because few therein study natural Philosophy and what they understand not they cannot judge of yet I beleeve all that read will take upon them to give a censure and what their weak braines is not capable to reach at their active tongues are capable to pull down so that I fear me my book will be lost in oblivion or condemned by ignorance unlesse some generous disposition which hath a genius in natural Philosophy and learned and eloquent in the Latine tongue will translate my work yet I had rather my book should die in Oblivion then to be divulged to disadvantage and instead of cloathing it in a new garment they will dismember the body of sense as to put out the natural eyes and put in glasse eyes in the place or to cut off the legs and then set the body upon wooden stumps but unlesse the Translator hath a genius sutable to the Author of the Original the Original will be disfigured with mistakes yet it is easier to translate prose then verse for rimes number and sense are hard to match in several Languages it is double labour and requires double capacitie for although Ovid and Dubartus were so happy as to meet a Sylvester and a Sands yet very few or no other had the like good fortune in our Language for this reason I would have turned my Atomes out of verse into prose and joyned it to this book but I finding my brain would be like a river that is turned from its natural course which will neither run so smooth swift easie nor free when it is forced from its natural motion and course both which made me desist c. AN EPISTLE TO MY READERS I Must advertise my Readers that though I have writ difserent wayes of one and the same subject yet not to obstruct crosse or contradict but I have used the freedom or taken the liberty to draw several works upon one ground or like as to build several rooms upon one foundation likewise my desire was to expresse the several works that several motions make in printed figures that the sense of my opinions might be explained to the eye as well as to the ear or conceivements of my Readers but by reason the Painters and Cutters in this Country cannot speak nor understand English nor I any other Language which reason perswaded me to let my Book be Printed without them for though I might have had such an Interpreter that could expresse grosse material subjects yet none that were so learned in both Languages as to expresse and instruct them to expresse by their art the figures of the fine curious subtil and obscure motions in nature and to have them all done would have rather puzled my Readers and confounded the sense of my opinions then any wayes have advantaged the one or informed the other Wherefore I must intreat my Readers to take a little more paines and care in the reading and considering part AN EPISTLE TO MY READERS I Desire my Readers to give me the same priviledge to discourse in natural Philosophy as Scholers have in schooles which I have heard speak freely and boldly without being condemned for Atheisme for they speak as natural Philosophers not as Divines and since it is natural Philosophy and not Theologie I treat on pray account me not an Atheist but beleeve as I do in God Almighty A CONDEMNING TREATISE OF ATOMES I Cannot think that the substance of infinite matter is onely a body of dust such as small atoms and that there is no solidity but what they make nor no degrees but what they compose nor no change and variety but as they move as onely by fleeing about as dust and ashes that are blown about with winde which me thinks should make such uncertainties such disproportioned figures and confused creations as there would be an infinite and eternal disorder But surely such wandring and confused figures could never produce such infinite effects such rare compositions such various figures such several kindes such constant continuance of each kinde such exact rules such undissolvable Laws such fixt decrees such order such method such life such sense such faculties such reason such knowledge such power which makes me condemn the general opinions of atoms though not my particular opinions of the figures that the long atoms make air the round water the flat square earth also that all the other figures are partly severed from those also the measure and the weight of atoms of slime flame of burning of quenching of fire and of the several motions compositions and composers in their creating and dissolving of figures also their wars and peace their sympathies and antipathies and many the like but this opinion of mine is if the infinite and eternal matter are atoms but I have considered that if the onely matter were atoms and that every atome is of the same degree and the same quantity as well as of the same matter then every atom must be of a living substance that is innate matter for else they could not move but would be an infinite dull and immoving body for figures cannot make motion unlesse motion be in the matter and it cannot be a motion that sets them at work without substance for motion cannot be without substance or produced therefrom and if motion proceeds from substance that substance is moving innately but if motion is nothing then every several
or if they should see it again say it is not the same Gold So likewise particular motions are but shewed not lost or Annihilated or say one should handle a vessel often that every time you handle the vessel it is not the same touch vessel or hand and if you never touch the vessel again that the hand vessel or touch is annihilated But particular motion as the vessels or hand is but used not annihilated for particular motions can be no more annihilated then particular figures that are dissolved and how in reason can we say in reason particular figures are Annihilated when every part and parcel grain and atome remains in infinite matter but some will say when a house for example is pull'd down by taking asunder the materials that very figure of that house is annihilated but my opinion is that it is not for that very figure of that house remains in those materials and shal do eternally although those materials were dissolved into Atoms and every Ato me in a several place part or figure though infinite figures should be made by those materials by several dissolutions and Creations yet those infinites would remain in those particular materials eternally and was there from all eternity And if any of those figures be rebuilt or Created again it is the same figure it was So likewise the motion of the hand which I said for example if the same hand moves after the same manner it is the same motion that moved the hand before so it may make infinite repetitions thus one and the same motion may move eternally and rest from moving and yet have a being Chap. 64. Of Motions THere are millions of several motions which agree to the making of each figure and millions of several motions are knit together for the general motion of that are figure as if every figure had a Common-Weale of several Motions working to the subsistence of the figure and several sorts of motions like several sorts of Trades hold up each other some as Magistrates and rulers others as Train-bands as souldiers some make forts and dig trenches some as Merchants that traffick some as Sea-men and Ship-masters some that labour and and work as some cut and carve Others paint and ingrave some mix and temper joyn and inlay and glue together some form and build some cast in moulds and some makes moulds to cast some work rough-casts some pollish and refine some bear burthens some take off burthens some digg some sowe some plough some set some graft some plant some gather some reap some sift some thrash some grind some knead some bake some beat some spin some weave some sewe together some wind and twist some create and others dissolve and millions of millions of motions but as we see external so we may imagine are internal motions Chap. 65. Many motions go to the producing of one thing or to one end FOr there are millions of several motions go to the making of one figure or in mixing as I may say of several degrees of the dull part of matter as I will give one for example in grosse external motions where I will describe it by digestive motions which is to fit parts and to distribute parts to several places proper to the work For digestive motions there are many several sorts or kinds of motions mixt together as for example a piece of meat is to be boyled or the like some motions cut fuel and others take it up others carrie other lay down in a Chimnie or the like place others put fire others kindle it and make it burn others take mettle and melt it others cast such a figure as a pot others bring the pot others set it over the fire others take up water others carry that water to the pot others put that water into the pot others kill a sheep others divide it into parts others put it a part into the pot Thus a piece of meat cannot be boyled without all these motions and many more which would be too tedious to relate for I could have inlarged in three times as many more only to boyl a piece of meat and if there be so many several motions in our grosse sense in such things as these then what is there in infinite Nature yet for all these infinite varieties of motions as I said before I cannot perceive but six ground-motions or fundamental motions from whence all changes come which are these attractive motions contracting motions retentive motions dilative motions digestive motions and expulsive motions likewise although there be infinite kindes and different figures yet the ground-work from whence ariseth all the veriety is but from four figures as Circular Triangular Cupe and Paralels And as there are infinite changes of motions amongst the sensitive innated matter working on the dull parts of matter so there are infinite changes of motions in the rational innated matter making infinite kinds of knowledge and degrees of knowledge and understanding and as there are infinite changes of motion so there are infinite effects and every produced effect is a producing effect and effects which effect produce effects and the onely matter is the cause of all effects for the several degrees of onely matter is the effect of onely matter and motion is the effect of some sorts of the degrees of onely matter and varieties are the the effects of matter and motion and life is the effect of innate matter and knowledge the effect of life Chap. 66. Of the six principal motions AS I have said there are infinite Contractions Atractions Retentions Dilations digestions and expulsions and to explain my self to my readers as well as I can unlesse they should mistake me I will here describe although after a grosse way yet according to my capacity A few of the infinite variety of motions first there are five or six principal motions from whence infinite changes are made or produced as from Contractions Attractions Retentions these three principal motions do in some kinde simpathize to each other and dilations and expulsions do also sympathize to each other but digestions is a mixt motion taking part of all but I divide them into six parts for distinction Now to treat of them severally we must make an imaginary Circumference and Center Then first for Attracting motions which is to draw towards the Center that is to draw to a lesse compasse as to draw towards a point yet Atractions draw not alwayes after one and the same manner for some motions draw after them as horses do Coaches Carts sleds and the like but after several fashions forms and biasses and several motions in those motions some slow some quick some crosse some even Again some times Attractive motions draw as if one should pull in a line or draw in a net some slope-wayes some straight wayes some square wayes some round wayes and millions of the like varieties in this sort of motion yet all Attracting motion Secondly Contracting motions
some invisible obstructions or the eatrh hath drawn or suckt from that part of the sea Chap. 131. The tide and stream flowing against each other THe reason the tide flows against the stream a of River is that the quantity of sea water forceth through the stream and the descent of the river forceth the stream to passe through the motion or rather by the motion of the tide for the natural motions of all waters being to flow and the force of the descent added therto gives it a double if not a treble strength so that when the force of the tide and the force of the stream meets and incounters they make passes as Duellers that fight hand to hand but if one water runs quite through another it is most probable that the tide runs through the stream by reason it is armed strongly with salt which may cause it to be streamproof when the river water is porous and weak by reason it is fresh and thin as I may say Chap. 132. The difference of salt water and fresh water THe difference of salt water and fresh is that salt waters circle lines are flat and edged as a knife or the like and in fresh water round which edge makes it not lesse smooth although more sharp nor hinders the extenuating compasse but the lines being flat make it more solid and so give it more strength then the fresh water circle that is round which makes it more porous then salt water is by the experience of an egge and the like which in fresh water the egge will sink to the bottom but very salt water will bear it up from sinking and according to the strength it will bear more or lesse but those lines may exteriorly alter from flat to round and round to flat and never alter the interiour nature as to break the compasse which is to dissolve the circle or ring as I may say which circle ring is the interior figure Chap. 133. Of winde WInde is wrought by expulsive motions and the strength doth not proceed from the thicknesse or solidity of the body as many think it doth conceiving it to be contracted or prest up air which if it were it could not enter into such small porous and narrow passages as it doth wherefore me thinks the strength should not proceed so much from the solidity as the agilnesse therein for the quick repetition doth so sorcibly presse on each other as upon necessity it must drive all loose and porous bodies before it but the farther it bloweth the fainter is the breadth for as the repetitions grow short so weaker Chap. 134. Of the noise of Tempest and storms AS I have said that sort of air which is made by watry circles is apt to sound with every motion that strikes thereon by reason of the hollow figure being sphericall Likewise this is the reason running brooks make a murmuring noise also this is the reason that the tides do make such a noise in the ebbs and flowes circles pressing or rather strikeing each other Again this is the reason the windes when they blow upon airy or watry circles by striking those spherical circles cause it to sound and make a roaring noise by the confusion it makes therein for winde which is an expulsive vapor doth not onely strike those watry circles but those that are extended into air and when those motions drive circle against circle or circle upon circle makes such quick rebound which rebounds in contracting and crossing each other make a confused sound which we call tempestuous and stormy and it is to be observed that a tempest in the air and a storm in the water and thunder is much after one and the same kinde of noise But as thunder is caused by the expulsion of the most extended circular lines so winde is the expulsion of the more grosser circles as when lines break which are extended no farther then to vapor also these expulsions if they be not very violent cause rain for the expulsed motion being no stronger then to presse upon the unbroken and extended circles either of vapor or air drives it into the watry compasse but when the weather is cloudy it is not altogether so hard prest upon as to drive it into perfect water circles but to the next degree as a thick vapor And when the weather is unconstant as we say that is sometimes grosse and thick and then it will be strait clear and bright is as the presser doth abate or increase but unforced raines as I may call them which is without a violent constraint is when those circles are drawn into a wetry compasse in a natural order and by the natural waight being thicker then natural air that is original air and not transmigrated water it falls down on the earth Likewise the pouring showers make a sound by the force of the falling drops striking as they fall sound but by reason the water is divided by the falling motions into lesse bodies as it were which makes not so strong a sound having lesse compasse as the tides or air having fewer circles in a body as in drops which makes it of a lesse bulk and the lesse the body is the weaker and the smaller is the sound But when the watry lines are drawn into a triangular figure of snow it falls silently without sound by reason the watry line is drawn out of the extended circle Besides that figure is the lightest figure by reason of the inequality for a square hath four equal parts which makes a just number so an equal ballance which gives it a steddy weight and a circle is equally round without parts which gives a steddy weight But a triangular figure is in three parts which is no just number nor equal ballance nor steddy weight which make it of lesse force for being a wavering figure it cannot presse hard nor strike strongly nor fall heavy but flies lightly about Chap. 135. Of thunder and lightning THunder and lightning are caused from watry circles for when they are extended from water to vapor from vapor to air from temperate air to hot air from hot air to fire for if those circles extended beyond the compasse and strength of the line they break which is the cause of thunder and lightning for assoon as the farthest extention of the circle is broken those extended parts do with an extraordinary swift motion run or rather shut forth into bright flaming flashes as spinning lines of light but when those lines extend with a strong strength they break into smal parts which causeth thunder to follow lightnings for those bteaking parts sometimes expulse disorderly beating and striking upon those circle lines that are unbroke which circles being of a hollow figure cause a sound in the higher region whereto they are ascended for their extention causeth them to be light their lightnesse to ascend But all hollow figures being concave within and convex without do present to the ear if they be strong as
the figure will alter and change every minuit either by the altered motion of the sensitive or rational but most commonly they alter their motions together as in a joynt concent for a troubled minde will make the body appear heavy and sad for joy and grief will make different countenances in the figure and so every passion in the minde is most commonly matched with a countenance agreeable thereto and most commonly other exterinal actions yet although the motions may differ the innated matter may be of one and the same degree for I do not say every degree of innated matter moves alwayes in one kinde of motion for though every degree of innated matter is of a particular strength yet not of a particular motion Chap. 141. Of several worlds AS the Sun differs from the earth and the rest of the planets and earth differs from the seas and seas from the airy skie so other worlds differ from this world and the creatures therein by different degrees of innate matter on different degrees of dull part of matter which makes different figures by different motions and as this world is of a spherical figure so other worlds may be of other figures as for Animals although all Animals are not of one shape for a man differs from the shape of a horse or any other four legged creature and every sort of beast differs from one another in their shape So likewise there is difference in their kinds as well as in their several sorts for beasts kind differ from birds kinde so may worlds differ for all we know and if we should guesse by the several changse and variety in nature it is very probable it is so who knows or indeed might not very easily beleeve it so to be that worlds may be match'd by a sympathetical conjunction to produce other worlds as other creatures do for we finde the planets by a sympathetical conjunction to produce other creatures as the sun and the earth And it is to be observed that as several motions create figures so several motions work by their created figures and those motions that creates figure by a sympathetical conjunction create after their own likenesse either in the nature or shape or both but those figures that create figures without conjunction of figures after their invention or imitation as I may say cannot make such figures as conjunctially of figures man calls 〈◊〉 figures as birds make nests or beasts make dens and men houses but to reckon all artificial figures is past my skill and beyond my life who knows since we finde new and unheard stars but that they are the birth of other worlds AN EPISTLE TO ALL Learned PHYSITIANS MOst reverend and gráve Fathers of health I present this work unto your sage judgements your prudent practises your great experiences your studious observations your miraculous cures and humbly lay it on the tables of your studies in hope some spare time may invite you to read therin I dare not commend it lest you should disprove it for as your wisdomes value it so it is good or bad AN EPISTLE TO MY READERS I Am to be pardoned if I have not the names and tearms that the Anatomists have or use or if I have mistaken some parts in the body or misplaced any for truly I never read of Anatomie nor never saw any man opened much lesse dissected which for my better understanding I would have done but I found that neither the courage of nature nor the modesty of my sex would permit me Wherefore it would be a great change even to a wonder I should not erre in some but I have seen the intrals of beasts but never as they are placed in their bodies but as they are cut out to be drest and in the shambles and perchance I haue seen passing by the shambles a cruel Butcher cut the throat of a beast or rip up the body where the guts and garbidge would burst out but that gave me not much more knowledge not seeing how they lay in their bodies and though it is a usual custome for Ladies and women of quality after the hunting a Deer to stand by until they are ript up that they might wash their hands in the blood supposing it will make them white yet I never did but as I have said before I have seen the intrals of beasts out of their bodies which intrals I have heard are much like a mans especially a hogs so that I know man hath a brain a heart a stomack liver lights spleen and the like yet these I never viewed with a curious and searching eye but as they have laien in some vessels and as for bones nerves muscels veines and the like I know not how they are placed in the body but as I have gathered several times from several relations or discourses here a bit and there a crum of knowledge which my natural reason hath put together of which meat my wit like an unexperienced Cook hath ventered to dresse if it pleaseth the palats of my readers I shall account my time not lost if not it is not the first dish of good meat that hath been disgust OF THE MOTION OF THE BODIE PART IV. CHAP. 141. PHysitians should study the motions of the body as naturall Philosophers study the motions of the heavens for several diseases have several motions and if they were well watched and weighed and observed they might easily be found out severally and as they take compass of the heaven and stand upon the earth so they may take the degrees of the disease although they diffect not the body Thus natural Physitians may know when the sun of health will be eclipsed by the shaddow of melancholly which gets betwixt the body and health and natural physitians may come to know the thoughts as they the stars by studying the humors of men may know what influences they may have upon the body and may know the severall changes of their humor as they the several changes of the moon that the several changes of the humor causeth the bloud to ebb and to flow as the Tides of the Sea thus they may make an Almanack of the body for to shew what weather and seasons there will be as great tempests and stormes of wind-collick whether there will fall upon the Lungs great rheumes as showers of rain or whether there may be great and hot fevers or whether there will be earthquakes of shaking Agues or cold and dumb-palsies or whether there will be dearths of flesh and so leave bones bare by the droughts of heated fevers or whether the over-flowing of moisture which causeth dropsies thus if we could finde the several motions in several diseases in a body as surely might be done by observations and study and could finde out the several motions by the several operations in physick we might surely so apply them together as to make animals though not live eternally yet very long and truly I think this
〈◊〉 which forceth to vomit or to purge yet it extenuates by thrusting weakly out into a faint sweat then there are other sorts of sickness which are caused by such motions as if meat were turning about on a spit for the center of the humor removes not out of the place although the circumference turns about this is a constant sickness and the stomach hath no ease untill the humor is taken out of the stomach by some stronger motions as you would take a spit from the fire or by 〈◊〉 motions to hold the humor from turning so there are millions of several motions which makes several sicknesses in the stomach for though the stomach can be but sick yet the sickness is not always after one and the same manner Chap. 171. Of the motions which cause pains PAin is caused not onely by irregular motions but cross motions or rather as I may say jumbling motions that is motion beats upon motion or as I may say runs upon each other thronging and justling each other and several sorts of pain in several parts of the body are caused by different cross or beating motions but if they be dilating motions they beat upon one another by shufling outward like as foolish women do for place tumbling upon each other to get foremost those painful motions turn to sores and putrifie because dilating motions make moisture and being perturbed make corruption but if they be such contracting motions which cause pains they turn those parts that are pained to be harder then naturally those parts are as the stone dry liver or brain or the like but if those pains be made of mixt motions as some beat inward and some outward and so run cross they are hard swelling that extends to the exterior parts but will not break as the King 's Evil or Gouts that lie in the flesh or Sciatica and many the like for though the extenuating motions would burst out yet the contracting motions keep in and being both equally strong neither get the better for the time the pain is and if the pain be amongst the sinews it is caused either by contracting motions or 〈◊〉 motions but not mixt but as it were divided for if it be extenuating motions 〈◊〉 sinews are irregularly stretch'd too far if contracting or atracting motions they irregularly draw or pull or gather the sinews strings too short if the paines be in the bones they are onely cross motions as if one should run one against the other yet neither shuff backward nor push forwards being equally strong if in the flesh they are intangled motions which make it incline towards black as to seem purple or read or black And if the pain be in the skin they are pricking motions as if a needle should draw a thread in and out upon a cloath or the like but in every pained part there is some difference in the manner of motions although not in the nature of the motions Chap. 172. Of swiming or dissiness in the head DIssiness and swimming in the head is made by several sorts of motions of such vapor as is condensed into winde if winde be condensed if not it is rarified vapor turned into winde and the agilness of the motions therein causeth the force thereof by an often repetition giving no time for a repulse but howsoever winde is made either by rarification or condensation it is winde most commonly which causeth that we call a swimming and dissiness in the head for this condensed or rarified vapor which you will when it is expulsed flies violently about carrying or driving whatsoever is bearable loose or moveable along or about with it according to the strength thereof and if this winde be in those veins which incompass and run through the brain it carries the bloud therein with such an extraordinary and swift motion about the head or brain as it carries the senses as it were along with it which makes the diseased think the brain turned round in the head when it is onely the vapor that wheels round therein or about but the lasting strength wasting by the violent swiftness brings but a short trouble to the diseased and seldom or never causeth a ruine unless there be some vein broken by the violence thereof but if it be a windy vapor in the 〈◊〉 and larger parts of the head it sometimes will gather like a ball or like that we 〈◊〉 a spinning top which spins about in the brain whilest it hath strength and when the strength fails the spinning motion is done and the vapor disperseth so the dissiness ceaseth at other times those vapors will move like a whirlwinde moving ascendingly in lesser and lesser circles until it brings a circle to a point in the shape of a pyramid and when the strength abates or that it breaks it self against more solid matter the vapor disperses and so expulses but this sort of motions is so violent as it causes the diseas'd to fall but soon to recover for what is supernaturally violent cannot last long Chap. 173. Where the brain turns round or not in the head ALthough thin vapor may get betwixt the skull and the brain and likewise slimy 〈◊〉 yet I imagine not that the brain is loose from the skull so as to flap flash or to strike against the sides of the skull when the head is moved or to turn round although it is a common phrase to say my brain turns round in my head when they are dissie but imagine it is not in the brain that turnes round but the vapor or the humor therein it is true the brain turns round when the whole body turns round but so as it turns round with the head as one part not in the head as a part by it self and the reason that the dissiness is cured by turning the contrary way is that the sensitive motions therein are turned toward their moderate naturall and accustomed manner of moving for the violence of turning round forces the sensitive motions as the winde doth the air or water driving all one way as before it or rather like a scrue or a wheel that windes up those motions as thread upon a spindle and so unwinds the contrary way Chap. 174. Of the sound or noise in the head WHen there is a thin vapor got into the head as betwixt the skull and the brain and runs about in Circular lines as a string about a wheele it makes a humming noise as a turning wheel doth and the more by reason the head as well as the vaporous lines is spherical and though the brain may stick close to the scull yet not so close but a thin vapor may get betwixt but if the vapor be gathered into little hollow balls like cymbals and runs about the head it causeth a noise like those cymbals as a tickling or gingling noise But if the vapour in the head hath intermitting motions the sound is like musical instruments for the stops like notes make the divisions
extenuating those clouds into small parts so that the dropsical humor that ariseth from hot consumptions are onely liquid like melted metal and the dropsical humor that ariseth from cold consumptions is as a watery floud but as I said in all consumptions the remedies must be contractive or at least retentive because the nature of all consumptions are expulsive but yet all or the most part of physicians finding their patients to be lean and dry give all dilative medicines as if the parts were onely gathered into a less compass but the truth is when so much of the natural bulk of the body is lessened so much of the body is wasted I will not say but these unnatural expulsions might proceed from unnatural contractions like as when any thing is made so dry as it moulders into dust but when it comes to that degree it expulses so whensoever the body is in a consumption the motions therein are expulsive I do not mean by siege or vomit although they will spit much which is a kinde of vomiting but they waste by insensible inspirations but all purging medicines are an enemy to this disease unless they be very gentle for though purging medicines do not expulse after the nature of consumptive expulsions yet if they be strong they may in some kinde assist the consumptive expulsions neither is much leting blood good in these diseases yet a little refreshes and tempers the body for in these diseases physitians must do as Chirurgions when they cure wounds they first clense the sore or wounds taking away the putrified matter gently with a probe and then lay a healing plaister so Physitians must gently purge and bleed the patient and then give them strengthening and nourishing remedies again many Physitians have a rule that when they perceive their patient to be exteriorly dry that is outwardly dry they think them hot but it doth not follow that all drouth proceeds from heat for there are cold drouths as well as hot so that a Physician must warily observe the patients drouth whether it proceeds from cold or heat or whether the drouth proceeds for want of a sufficient quantity of matter for the body to feed upon or that the matter which properly should be porous and spungy is contracted into an unnatural solidity and though the interior nature of drought is made by contraction yet the exterior motions may be expulsive as for example if any thing is dryed to that degree as to fall into dust although the interior be contracting that caused it to be so dry yet the exterior motions are expulsive that causeth it to fall into parts but the drouth of consumptions doth proceed most commonly from a scarcity of nourishing matter that should feed each part of the body for the principal and consistent parts being distempered cannot disgest so much as will feed the hungry members therof but as I have said before that all consumptions are wrought by expulsive motions for what is contracted is not consumed nor doth consume untill it expulses but those bodies that are lean or dry by contractions are not in consumptions for nothing is wasted onely the dimensions and extentions of the body are drawn into a lesser compasse Thus as I have said Physitians although they mistake not the diseases yet they may easily mistake the manner of the diseases for one and the same kinde of diseases may move after divers manners in several bodies and in one and the same body Chap. 192. Of dropsies MOst dropsies are something of the nature of consumptions as being in the way to consumptive expulsions for they dilate after that manner as the other expulses especially if they are dropsies which proceed from corrupt parts and then they turn to consumptive expulsions and the onely difference in most dropsies and consumptions is that dropsies as long as that disease lasts the motions in the body are most dilating which is in a degree to expulsion and when it comes to a consumption they are all expulsions but as the motions differ so the diseases differ for there are several sorts of dilations and several sorts of expulsions nay some are different in the manner of working as if they were of other kindes of motions but some dropsies proceed from hot dilations others from cold dilations and some proceed from too many digestive motions that is when there are too many or too strong disgestive motions in the body for the natural temper of the body disgests so fast as makes more nourishment then the several parts can feed with temperance which makes the reignes and the rest of the sucking parts glutinous or else those many disgesting motions work too curious for by reason they cannot be idle they work the nourishing matter too fine or too thin for proper uses as if flower should be so often bolted that it could not work into a lump or batch for bread or like as any thing should be wrought upon so much as to become liquid as into oyl or water Other dropsies proceed from the weaknesse of disgestion those motions being not strong or sufficient to work all that is brought into the stomach whereupon that superfluous matter corrupts with distempered motions and when it comes to be corrupted it either dilates or expulses if it onely dilates it turns to water if expulsive it casts forth either by vomit or stool or else lies to corrupt the principal parts in the body which when they are joyned together expulses life by their treacherous usurpation Other dropsies are caused by too weak contracting motions causing that to be tender that should be solid or those parts loose that should be firm as not contracting hard enough As first contracting into Chylus then into blood then harder for flesh and harder for nerves and bones the contractions growing weaker and weaker until they become of no strength and then they turn to dilations or expulsions but pray mistake me not for though one and the same innate matter may grow weaker as to abate of such or such a kinde of motion so increases stronger and stronger according to the quantity as to other motions But as I said before that innated matter in such diseased bodies turns from contracting to dilating turning by degrees from one to another and then the dilations work more and more extending more and more in such circular motions as produce water for when it comes to such a degree of extention it is become from being solid to be lesse hard from being lesse hard to be soft from soft to be liquid from liquid fluid and when it comes to such a degree of a fluid extention it turns wet and when it is soft liquid fluid and wet it is turned to that we call water for oyl though it be soft liquid and fluid yet it is not absolute wet it is rather moist then wet for there is a difference between moist and wet or glibby and wet or glibby and moist so that oyl is
a glibby and moist body rather then a soaking wet body but when this watry extenuation extenuates beyond the degree of water they turn to vapour which causeth the diseased to be puft or blown like a bladder rather then swell'd out as we shall perceive that a little time before the patients fall into a consumption they will be so puft out as their flesh wil be like a fire-bal the next degree they fall into a fiery extenuation For when the humour extenuates beyond vapor which is a kinde of an aire then it becomes hot like fire which is a hective fevour and when the humour hath extenuated to the farthest degree it expulses and so pulls down and throws out the life of the diseased but in the hidropical diseases there must first be applied attractive medicines to draw out the watry overflows by issues cupping-glasses or the like then there must be applyed expulsive medicines as purgings and bleeding and sweatings yet they must be gently applyed for fear of weakning the body by drawing out the humour too suddenly then there must be applied contracting medicines to draw into an united substance as to gather or draw up those parts that have been made loose porous and spungie with the disease then there must be applied retentive medicines to confirm and settle them after their natural manner or form then last there must be applied disgestive medicines to restore what is wasted but if any of the principal parts be impaired wasted or expulsed they neither can be restored nor mended but by a new creation which uncreating braines perhaps conceive not but I must intreat my readers to observe that some sorts of motions begin a disease that is they lay the foundations thereof and other sorts of motions work upon those foundations Chap. 193. Of apoplexies SOme sorts of apoplexies are caused by an inbred superfluous water in the brain which being congealed by a cold contraction falling to the knitting part of the head which is the hinder part it stupifies the senses stopping the natural motions as a flowing river that is turned into ice but those sorts of apoplexies are curable if assistance be taken in time which is by hot dilating medicines not onely to stretch out the icy contraction but to expell that cold watry humour by a rarification but if the apoplexie be caused by an inbred slime as flegme which is of a thicker nature then water and is become crusted or peterated by hot contractions it is seldom or never cured no more then brick which is once baked by the sun or in a fire can be made to such clay as it was before it was burnt But mistake me not for I do not mean the humour is as hard as stone or brick in the head but so hard as to the nature of the brain that is the flegme is grown so dry and tough as not to be dissolved so soon as the nature of the brain requires it for though flegme will be contracted into stone as in the bladder and kidnies yet not in the brain by reason the nature of the brain is so tender and so sensible as it cannot indure so solid a substance therein nor suffer so long a time as the humour will be penetrating to stop the passages to the brain not but those kinde of motions that produce stone may be so strong and so swift as to turn matter into stone immediately but I do beleeve not in the animal bodies for they are too weak figures for so strong motions to work in but as I said these hot or cold contractions for both sorts of contractions produce stone so both sorts of contractions make tough clammy crusted hard flegme which is some degree towards stone flegme if it stop the passages to the brain it causeth an apoplexie but the 〈◊〉 why the watry contractions are more apt for cure is because the nature of water is fluid and is easily dissolved by dilations having interior nature to extenuations but slime and flegme are more solid and so not so flexible to be wrought upon as suddenly to change shape or nature in being dissolved or transformed The third cause is a fulnesse of blood or a thicknesse of blood for when the veins are too full there is not vacuity enough for the blood to run so stops the motion thereof or if the blood is too thick or clammy it becoms lesse fluid and the more solid it is the slower the motion is and though the blood may have too quick a motion by reason of heat so it may have too slow a motion by reason of thicknesse and if the veines are filled too full of hot blood wherein are many spirits it endangers the breaking some of the veines like as when strong liquor is put into a barrel if it be filled too ful the strength of the spirits striving for liberty break the barrel the like will the blood in the veins and if a vein chance to break in the head it overflows the brain and drowns the life therein The last is grosse vapor which may ascend from the bowels or stomack which causeth so great a smoak as it suffocates or choaks the brain smothering out the life of the body All apoplexies are somewhat of the nature of dead palsies Chap. 194. Of Epilepses which is called falling-sicknesse THis disease is caused by a water in the brain which water is most commonly green like sea water and hath an ebbing and flowing motion like the tides thereof and when the water is at full tide on the forepart of the head it takes the diseased after the manner of panting and short breathing beating themselves and foaming at the mouth neither can they hear see smell nor speak the reason is that the flowing motion driving the watry humour so far out as it extends the pia mater and dia mater of the brain farther then the natural extention which extention swelling out towards the outward part of the head hinders all recourse stopping those passages which should receive the objects through the exterior senses and the froth or slimy humor which is betwixt the skin where the brain lies and the skull being pressed out fals through the throat into the mouth and there works forth like yeast which is called foaming but though the motions of the head are thus altered for a time so as there is neither sense nor rational knowledg yet the body may be after the natural course and not any wayes altered but the body feeling life opprest in the head the several parts or members in the body strive and struggle with what power and strength they have to release it Like as a loyal people that would defend or release their natural and true born King from being prisoner to a foraign enemy but when this water flows to the hinder part of the head the pia mater and dia mater extending out that way stops all the nerves in the nodel of the head by which
stopping it stops the exterior motions of the whole body by reason that place is the knitting place of those moving strings and when the water is flow'd as I said to this part the diseased lies as in a swoon as if they were quite dead having no visible motion but as soon as the water begins to fall back they begin to recover out of the fits but as often as the water in the head is at full tides either of the fore part of the head or the hinder part the diseased fals into a fit which is sometimes oftner then other for it keeps no constant course time nor measure and according as the pia mater and dia mater extends the 〈◊〉 are stonger or weaker Likewise such green water with such motions about the heart may produce the same disease for oft times this green water or green thin humor ascends or runs from several parts of the body into the cesterns of the head and the heart and this kinde of water or humor if it be in the nerves causeth dangerous convulsions by reason of the sharpness that shrivels up the nerves and when it is in the bloud causes the veins to contract through the same reason if in the stomach it causes vomiting or great fluxes by subdividing the humors and the sharpness prickling or tickling the stomach provokes a straining as tickling in the nose doth sneezing so the stomach either to strain upwards or downwards Chap. 195. Of Shaking Palsies SHaking palsies proceed from a supernatural extenuation in the nerves which by the extenuating becomes more porous and hollow and becomes like a perpetual earthquake having a flatuous or windy humor in the bowels thereof and cannot finde passage out if it proceeds from a hot extention there must be applied cold condensing medicines If by a cold extention there must be applied hot condensing remedies Chap. 196. Of Convulsions and Cramps COnvulsions proceed from contrary contracting motions quite from the natural motions of the body as winding up the sinews nerves or veins but especially those sinews which joyn and impair the muscles together drawing not onely contrary but contracting several wayes and after divers manners for some time the nerves are as if we should tie strings in bowt-knots others as if we should winde 〈◊〉 Lute strings on pegs and some are twisted like whip-cord and many the like wayes which would be too long to recount but these contractions proceed either from a winde got into the nerves or veines which troubles them as the winde-cholick doth the guts or a sharp humor that shrivels them together or as salt watery humor mixt with winde which strugling and striving together turns windes folds or roles up the nerves like the waves of the Sea or a cold icy humor which draws and gathers in the nerves as frost will do all spungie bodies or some thick clammy humor which stops some passages which causeth the natural motions to turn irregular but if the humor be onely in the veins it is cured by letting bloud if the bloud be corrupted sharp or salt or if the bloud be cold windy or watry hot liquid medicines cure it or cordial water or the like and if it be a cold humor in the nerves hot oyls and extraordinary hot medicines cures it as the spirit of Caster oyl of Amber and the like but if it proceed from a salt sharp watery humor or a thick clammy humor in the nerves it is seldom or never cured because it is not easily got out neither can medicines so suddenly get into the nerves as into the veins for though the cold in the nerves may be easily cured by melting and dissolving by the comfortable warmth or violent heats from the hot cordial medicines which spread about the body as a great fire in a chimney which spreads about and heats all the room if the fire in the chimney be answerable to the bigness or largeness of the room it is in and the lesser the room is and the bigger the fire is the hotter it is wherefore it is to be considered that those that are at full growth or are larger of body if thus the diseased ought to have a greater proportion or a larger quantity of those medicines then a childe or those that are but little of stature for though those that are of little stature may be more stronger then those that are of a far bigger bulk yet in the cause of diffusing or dilating medicines the circumference of the body must be considered as well as the strength of the medicines and if the convulsion be in the stomach caused by the aforesaid humor purging medicines or cordials may cure it unless the stomach is gathered shrivell'd or shrunk up by an unnatural contracting heat like as leather that is put into the fire which when so the stomach can no more be cured then leather to be made smooth which is shrunk up in a purse by fire after the like manner as corvulsions or cramps but cramps most commonly are only contractions of the smal veins 〈◊〉 tie or twist them up many times so hard as they break for those that have been much troubled with the cramp wil have all the skin where the cramp hath taken them all stretch'd with broken veins I mean the small hair veins but rubbing the part grieved with a warm cloath will untie and untwist them again by dissolving the cold or dispersing the 〈◊〉 or rarifying the bloud therein this we 〈◊〉 by experience wherefore I should think that in convulsion fits that are 〈◊〉 by the like that if the diseased should be rubbed with hot cloaths outwardly applied as well as hot medicines inwardly taken it may do the patient much good But I must remember my Readers that in Convulsions the strength of the medicines inwardly taken must be according to the strength of the fits for if they be strong fits weak medicines do no good for more strength goeth to untie a hard knot then a loose knot or to untwist a hard string then a loose string besides it is hard to know after what manner the knot is tied or twisted and many indeed are so ignorant of medicines as the manner of the disease to apply such as shall hap of the right end as those which are cured by chance and chance hits so seldom right as not one of an hundred escapes of these kinde of diseases if the disease is any wayes violent for then the motions tie so fast and so strong as they break the life of that figure asunder There be natural contractions and unnatural contractions that is proper or improper to the health of the figure Chap. 197. Of Collicks ALL Collicks are towards the nature of Convulsions or at at least Cramps Some Collicks proceed from raw undigested humors Some from sharp melancolly humors Others from cold flegmatick humors Others from hot cholerick humors Others from putrified humors Some Collicks are in the stomach
ravish the minde delight the sense and cause love in the minde others which the sense dislike causeth hate in the minde pain in the sense grieving in the minde pleasure in the sense delight in the minde but if the sense and minde disagree then the sense likes that the minde hates As for example the sense is taking pleasure upon an object which for the crosse disposition the minde 〈◊〉 or for some injury done or by some neglect or out of envie and as they sympathize and antipathize in their working and making so in the expulsions time works out a passion accidents work out passion evacuations work out passion the like in the senses so many times humors are expulsed by passions and as the superfluities are purged out of the body after the same manner are violent passions from the minde for as the body purges by siege by vomit by urin by spitting by sweating by bleeding by incisions and the like so strong passions are purged by weeping by sighing groaning speaking and acting but if the increasing motions of the humors in the body and the passions in the minde be as many and as strong as the expulsive motions then there is a continuance of the same humour or passion for whatsoever is cast forth or wasted is bred again Chap. 205. Of outward objects disagreeing with the natural motions and humours in the body INward commotions of the body are often times caused by outward objects or subjects as when the senses take adelight at some kinde of sound scent sight taste and touch as for example some will sownd at a fearful noise that is at a sudden or unacustomed or tumultuous noise others will sownd at the sight of bloud or at any cruel object or at the sight of a cat or many other creatures some will sownd at sweet-smels others if they should taste cheese or any meat they dissike naturally and some will not onely sownd but die laughing with tickling the reason is that the exterior motion anticipates with the natural motions belonging to the body sometimes onely to the sensitive parts other-some to the rational part others to both The reason is that the disordered motions of the outward senses disorder the interior motions which makes the body sick and the body passionate and sometimes the brain frantick and if they make not the body sick nor the brain mad yet those antipathetical and these disordered motions never fail to put the sense to pain or move passion but when these antipathetical motions be toostrong for the natural motions belonging to the body or minde it brings death or unrecoverable madnes for then the natural motions belonging to that body is as it were extinguished thus we may see that the outward senses may be perfect and the inward parts within that body may be corrupt and decayed so likewise the outward senses may be defected and the inward parts sound and so some parts of the body firme and others infirme and some of the outward parts or sense wanting or defective others free clear and distinguishing The reason is that some of the sensitive innated matter works orderly others disorderly and clear from the nature of the body for as I have said before some of the exterior parts of the body may be nummed or dead the reason is that the natural motions belonging to such a part of the body are altered for every part or parcel hath proper motions belonging thereunto But if in any part of the body the natural motions onely work irregularly then it onely causeth a pain in that part but if the motions work crosse to the nature of the body it causeth that part to die but if they alter but in part it causeth onely a numnesse which is in a degree of being dead but if the natural motions be onely stopt by some outward accident or actions as by a sudden fright which causeth the body to swoon by reason the spirits are contracted by the fright into so straight a compasse and thronged so close together that they cannot move in order or by the action of lying or pressing too hard or too heavy upon any part that hinders the spirits therein from moving after their natural manner which causeth a sleepinesse or numnesse in those parts that are prest by weight or strength those disorders are soon to be rectified Again as by giving liberty or helping the spirits with cordials which gives strength to them and sets them at liberty but if the sensitive parts be quite altered from their natural course they seldom are rectified But sometimes the assistance of the regular motions in the body joyning as it were with one consent do expel that innated matter out of that part wherein they work contrary to the nature of the body and supplies that part with fresh and new matter that moves as it should do Likewise as the sensitive innated matter works in some parts of the body irregularly and in other parts regularly and in one and the same part sometimes regularly and sometimes irregularly the same is it many times with the rational innate matter for sometimes that will moves regularly and sometimes iregularly that makes frantick men sometimes to be in their wits and sometimes out of their wits but if their madnesse be at certain times as at full of the moon or high tides or springs or falls or in the midst of summer or when they keep an evil or too full a diet then it proceeds from those outward accidents which give assistance to the disordered motions which inhabit in the body the original defect being amongst the sensitive innate matter for this shewes that the madness proceeds from some distemper of the body which most commonly is in the spleen or that which they call in women the mother from which parts arise grosse and noisom vapors which ascends up into the head and disaffects the brain and many times the brain is disaffected with its own distempers and whensoever the brain is distempered the rational innate matter which moves therein moves irregularly but when those times or seasons are past or that overfulnesse of humour is purged out the natural motions of humour get strength and the man is well untill the return thereof But if the irregularity be in the rational innate matter it is most dangerous for it seldom or never is cured nor seldom have intermitting fits but as a continual fever in the body so is a continual madnesse in the minde But I shall speak more of this in my following chapters Chap. 206. Of the inward sense and outward sense as the interior and exterior parts SOme of the exterior senses may be extinguished as sight hearing scent or taste or some parts of the body numb or dead or some disjoynted from the rest as leggs or arms toes brest eyes nose or the like and yet the material parts sound and whole which materal parts are the vital parts as the brain the heart the liver the lungs the