and edged having a cutting and a subdividing nature and by reason the exteriour nature is of a circle figure it is apt to be fluid and to flow as water doth when the exterior is melted by forcible motions then it is one as that of fire which draws out the contracted circles of metals causing it to be fluid by extention yet the extention is not natural as it is in water but forced by an over-powerful motion for the nature of metal is not to be fluid which is the reason that assoon as it can get libertie that is when the moer strong motions let go their hold it contracts into a firm and hard body again it breaks not the interior circle for then the nature alters for as much as metals loseth in the weight so much is changed of that quantity from the natural quality and though some metals do not wast in quantity which is to change in quality so soon as others yet they are all dissolvable although some say gold is not dissolvable but sure that opinion proceeds from impatience in man-kinde not to stay the time or rather for want of longer time of life having not so lasting a life as to observe the alteration as the dissolution of gold or perhaps they have not the right wayes to dissolve it for certainly it is as all other figures are dissolvable and not fixt everlastingly in one body Chymists make gold as a god unalterable Chap. 96. Of the Load-stone ME thinks 't is strange that men should wonder more at the nature of the Load-stone in attracting iron and in the norths attracting o f the needle touched with the Loadstone then at the suns attracting of vapor But some will say that it is the nature of fluiditie of which nature vapor is one to move with facility and not the nature of solidity of which nature iron is one which is heavy and slow but I say if the attracting motion in one body be stronger then the contracting and retentive motions in the other body and those figures motions work with be advantagious I see no reason but a fluid body may attract a solid body For it is not the substance of the body that works or produceth effects but the agility subtility or strength of motion and advantage of the shape so that the working power is more in motion and figure then meerly the matter as for example doth not experience prove that fluid vitral will work through solid metal the reason is because the expulsive motions in the vitral and sharp points are stronger then the contracting motions in the metal and blunt edges but some will ask me why the Load-stone attracts onely iron such a question I ask why beauty should forcibly attract the eye they will answer by sympathy and I have heard that it was the opinion of learned men that sympathy had the same effect betwixt the Load-stone and iron but I think it not so much in sympathy as supremacy Besides it is the nature of contracting motions of which the Load-stone is strongly inhabited withal to work on that which is without it as from it not within it or as it were upon it which no other visible kinde of motion doth And certainly the Load-stone is composed of sharp figures yet not of such sorts as heats or burns and those figures do issue out as beams do from the sun and as they draw the iron they back return and as the bright beams issue from the sun do neither weaken nor lessen it so the visible beams that issue out of the Load-stone neither make it lesser or weaker yet the beams of the Load-stone do as the sun beams the farther they spread out the lesse strength they have to draw Besides if other motions which oppose and are stronger then the natural motions may weaken the strength as accidental maladies mayweaken Animals or shrewd and froward weather vegetables or the natural consisting motions proper to that figure may turn to expulsive motions and over-power the natural attracting motions that issued there-from But as I have said it seems the attractive power of the Loadstone is stronger then the irons retentive power and sharp figures that issue there-from are more advantagious then the blunt edges in the iron and as the sharp figures in fire unknit and loosen the contractive body of metals making them fluid so the sharp points that issue in lines from the Load-stone fasten to iron drawing it to it and as fire works upon several bodies after a different manner of way according to the nature of the body it works on producing divers effects so for all I can perceive may the Load-stone for certainly we do not know nor never can come to that knowledge as to perceive the several effects that are produced from the least or as we account the most inconsiderable creature made in nature so that the Load-stone may work as variously upon several bodies as fire and produce as various effects although nor to our sense nor after the same manner of wayes that fire doth and as fire works variously upon various bodies so there are fires as several sorts and those several ral sorts have several effects yet one and the same kinde but as the causes in nature are hid from us so are most of the effects but to conclude my discourse we have onely found that effect of the Load-stone as to draw iron to it but the attracting motion is in obscurity being invisible to the sense of man so that his reason can onely discourse bring probabilities to strengthen his arguments having no perfect knowledge in that nor in any thing else besides that knowledge we have of several things comes as it were by chance or by experience for certainly all the reason man hath would never have found out that one effect of the Load-stone as to draw iron had not experience or chance presented it to us nor the effect of the needle and all the ages before I mean those we have Records of were ignorant of that one effect and perchance other ages may finde out some other effects produced therefrom which these ages are ignorant of And as our knowledge comes slow and in parts and pieces so we know but parts and pieces of every particular thing neither is the generality of our senses capable of one and the same knowledge for what one sense knowes another sense is ignorant of and questionlesse there are some things in nature that it is impossible for our senses to be made acquainted therewith as being too curious for our senses but not to some other senses for 〈◊〉 nature hath as many different senses as other works indeed all things are wrought by sensitive motions which 〈◊〉 needs create a sensitive knowledge in every thing and where knowledge is reason is for knowledge is reason and sense is knowledge but sense and reason work in several figures different wayes and not onely in different figures but in one and
and according as the quantity of the rational matter is there is the more knowledge and clearer understanding the quicker wit and the livelier memory the fresher remembrance and the more multiplicity of thoughts for it is not onely the largeness and extent of the place wherein the rational matter moves in that makes the more knowledg and understanding and the like but the quantity of the rational matter for a great head may have but a little wit or dim understanding and a little head a quick wit and clear understanding if the little head be full of this rational innate matter and the great head be empty thereof but if the room or place be large and filled with this sort of innate matter according to the bigness that creature will be very knowing understanding and ingenious for imagin that all the heads of mankinde were put into the compass of one head and a sufficient quantity of that rational matter therein that creature whatsoever it were would have not onely the knowledg of every particular brain joyned together but that knowledg and understanding would increase as use-money for that bulk or bank would multiply being put together Chap. 151. Of thoughts MAny wonder what Thoughts are and how such millions can be within so little a compasse as the brain I answer that a little quantity of the rational innate matter may make millions of figures which figures are thoughts As for example from eight notes milions of tunes are made and from twenty four letters millions of several Languages may be made Likewise one lump of clay may be molded and formed into millions of several figures and like Pictures many figures may be drawn in one piece and every figure in a several posture Likewise a little picture will represent so great an Army as would take up many acres of land were it in a pitched field Again a Globe no bigger then a Head will present the whole world Again say some how is it possible there should be so many several thoughts in the head at one time and how from one thought should there arise so many of a sudden and at some times so extravagant as to have no coherence therein at other times very methodicall and sympathetical To the first I answer how many several postures may a man put his body into at one time nay I may say one part of the body for how many several postures may the face draw it self into at one time Secondly I answer that many several wheels will move with one motion nay with one kinde of motion several wayes and many wheels with several motions several wayes and all within one and the same compasse and from one prime spring Again some may wonder how it is possible figurative thoughts can inlarge and contract the demension and extension I answer how is it with Prospective glasses convex and concave glasses likewise a screen or a fan or the like which can fold in many folds into one fold then can draw them out into a plain straight piece again and so shut up into a fold or open in a plain piece as often and as quick as a thought and millions of the like examples may be given but these are enough for this time on this subject Chap. 152. Of thinking or thoughts THoughts are more pleasant to the minde then the appetite to the senses and the minde feeds as greatly on thoughts as a hungry stomacke doth upon meat and as some meat breeds good nourishment and some bad nourishment causing either health and strength or diseases and pain so doth thoughts for displeasing thoughts of grief and all sad remembrances cause the minde to be dull and melancholly or froward and discontented and pleasing thoughts cause the minde to be chearful pleasant and delightful Besides the minde is like chewing of the cud for what the senses bring in and are fed with outward objects those swallowed objects the thoughts of the minde chews over again thus the minde is alwayes feeding besides the senses have no longer pleasure or pain then the objects remain but the minde is as much grieved or delighted when the object is removed as when they are present As for example a man is as much grieved when he hears his friend is dead or kill'd as if he saw him die or slaine for the dead fried lives in the minde not the minde in the dead friend and if a man have a fine house or great riches or an excellent rare race of horses or the like whereupon the minde takes as great delight in thinking of his fine house as if it dwelt in the house and as great delight in thinking of his riches or what he could do with the use of his riches for the minde doth not so much dwell in the house as the house in the minde nor the minde doth not take so much delight in the use of the riches as the use to be in the minde and the remembrance of the curious horses is as much in the minde as when those horses were in the eye for when the sense is filled the minde can but think and the minde may as well think when the objects are gone as when they are present and the minde may take as much delight in thinking what the senses have enjoyed as what they are to injoy or desire to enjoy for thoughts are the fruition of the minde as objects the fruition of the senses for the minde takes as much delight if not more in thinking of an absolute power as when the commands of an absolute power is obeyed for obedience dwells no more in the minde when it is acted then it did before it was acted or by the imagination that it is acted thus the minde receives no more by action then it doth by contemplation onely when the pleasure of the senses are joyned with delightful thoughts may be said to be more happy though I beleeve the pleasure of senses draws the delight from the thoughts for the more at rest the body is the more busie the minde is imployed and as torments of the minde are beyond the torments of the body or at least the displeasure of the senses so the delight of the minde is beyond the ease or rest of the body or the pleasure of the senses Chap. 153. Of sleep and dreams SLeep is caused by a tirednesse of the spirits for when the sensitive motions are tired with the working on the dull parts of matter which tirednesse is slacking the motions or changing their motions as when they work lasily then the figure grows drousy and the senses dull being weary of pencelling copying out objects upon the optick nerve Likewise with printing letters and setting notes on the drum of the 〈◊〉 or in drawing 〈◊〉 of several tasts touches and sents on the tongue and pores of the flesh or striking or playing on the nerves and on the dia mater and pia mater of the brain but many times the figure grows
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
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
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
spirits are apt to take Surfet as well as sensitive spirits which makes love and Good-will so often to be ill rewarded neglected and disdain'd Chap. 36. The Sympathy of Sensitive and Rational spirits in one Figure THere is a strong Sympathy and agreement or Affection as I may say betwixt the rational spirits and the sensitive spirits joyned in one figure like Fellow-labourers that assist one another to help to finish their work For when they disagree as the rational spirits will move one way sometimes and the sensitive spirits another that is when reason strives to abate the appetite of the Senses yet it is by a loving direction rather to admonish them by a gentle contrary motion for them to imitate and follow in the like motions yet it is as they alwayes agree at last Like the Father and the Son For though the father rules by command and the Son obeies through obedience yet the father out of love to his son as willing to please him submits to his delight although it is against his liking So the rational spirits oftimes agree with the motions of the sensitive spirits although they would move another way Chap. 37. The Sympathy of the Rational and Sensitive Spirits to the Fgure they make and inhabit ALL the External motion in a Figure is by the sensitive spirits and all the internal by the rational spirits and and when the rational and sensitive spirits disagree in opposite figures by contrary motion they oft war upon one another which to defend the sensitive Spirits and rational spirits use all their force and power in either Figure to defend or to assault to succour or to destroy through an aversion made by contrary motions in each other Now the rational spirits do not onely choose the materials for their defence or assault but do direct the sensitive spirits in the management thereof and according to the strength of the spirits of either side the victory is gain'd or lost If the Body be weak there is like sensitive spirit if the direction be not advantagious there is lesse rational spirit But many times the Alacrity of the rational and sensitive spirits made by moving in a regular motion overcoms the greater numbers being in a disordered motion Thus what is lost by Scarcity is regain'd by Conformity and Vnity Chap. 38. Pleasure and Pain ALL Evacuations have an expulsive motion If the Expulsive motion is regular 't is Pleasure if irregular 't is pain Indeed all Irregular and crosse motion is Pain all regular motion is pleasure and delight being Harmony of Motion or a discord of Motion Chap. 39. Of the Minde IMagine the rational Essence or spirits like little spherical Bobdies of Quick-silver several ways placing themselves in several figures sometimes moving in measure and in order and sometimes out of order this Quick-silver to be the minde and their several postures made by motion the passions and affections or all that is moving in a minde to expresse those several motions is onely to be done by guesse not by knowledge as some few will I guesse at Love is when they move in equal number and even measure Hate is an opposite motion Fear is when those small bodies tumble on a heap together without order Anger is when they move without measure and in no uniform Figure Inconstancy is when they move swiftly several wayes Constancy is a circular motion doubt and suspicion and jealousie are when those small bodies move with the odd numbers Hope is when those small bodies move like wilde-Geese one after another Admiration is when those Spherical bodies gather close together knitting so as to make such a circular figure and one is to stand for a Center or point in the midst Humility is a creeping motion Joy is a hopping skipping motion Ambition is a lofty motion as to move upwards or higher then other motions Coveting or Ambition is like a flying motion moving in several Figures like that which they covet for if they covet for Fame they put themselves into such Figures as Letters do that expresse words which words are such praises as they would have or such Figure as they would have Statues cut or Pictures drawn But all their motion which they make is according to those Figures with which they sympathize and agree besides their motion and figures are like the sound of Musick though the notes differ the cords agree to make a harmony so several Symmetries make a perfect Figure several figures make a just number and several quantities or proportions make a just weight and several Lines make an even measure thus equal may be made out of Divisions eternally and infinitely And because the figures and motions of the infinite Spirits which they move and make are infinite I cannot give a final description besides their motion is so subtle curious and intricate as they are past finding out Some Natural motions worke so curious fine None can perceive unlesse an Eie divine Chap. 40. Of Thinking or the Minde and Thoughts ONE may think and yet not of any particular thing that is one may have sense and not thoughts For thoughts are when the minde takes a particular notice of some outward Object or inward Idea But Thinking is onely a sense without any particular notice As for example Those that are in a great fear and are amazed the minde is in confus'd sense without any particular thoughts but when the minde is out of that amaze it fixes it self on Particulars and then have thoughts of past danger but the minde can have no particular thought of the Amaze for the minde cannot call to minde that which was not Likewise when we are asleep the Minde is not out of the Body nor the motion that makes the sense of the minde ceast which is Thinking but the motion that makes the thoughts therein work upon particulars Thus the minde may be without thoughts but thoughts cannot be without the minde yet thoughts go out of the minde very oft that is such a motion to such a thing is ceast and when that motion is made again it returns Thus thinking is the minde and thoughts the effect thereof Thinking is an equal motion without a figure or as when we feel Heat and see no fire Chap. 41. Of the Motions of the Spirits IF it be as probably it is that all sensitive spirits live in dul matter so rational spirits live in sensitive spirits according to the shape of those Figures that the sencitive spirits form them The rational spirits by moving several ways may make several kindes of knowledge and according to the motions of the sensitive spirits in their several figures they make though the spirits may be the same yet their several motions may be unknown to each other Like as a point that writes upon a Table-book which when the Letter that was 〈◊〉 thereon is rub'd out the Table is as plain as if there were never any letter thereon but though
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
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