contracted of necessity and the tendon followes the muscle contracting it self and drawes with it the head of the next bone by the motion of continuity all with inexplicable quicknesse 5. It appears also that this local motion either of the whole living creature or of some member is made about something immoveable with various enforcings 6. And because it is with enforcing it cannot be without wearinesse 7. And because it is vvith vvearinesse there is sometimes needs of rest vvhich is given in three kinds 1 Standing 2 Sitting 3. Lying Standing is a resting of the feet but with an inclination of the body to motion therefore it is done by libration Sitting is rest in the middest of the body whereby the other parts are the more easily preserved in Aequilibrio Lying is a total rest That is a prostrating of the body all along But as too much motion brings wearinesse so too much rest causeth tediousnesse because the spirit loves to stir it self And the same position of the members a long while together by rest is alike troublesome both for that the lower members are pressed with the vveight of the upper and also for that the spirit desires to move it self any way Hence it is in that vve turne us oft in our sleep Of the enuntiative faculty That a living creature might give knowledge of it self by a voice the animal spirit doth that at the direction of the phantasie but it hath these Organs the Lungs the rough Arterie and the Mouth LVII To every living creature fishes excepted there was given lungs to coole the heart with a gristly pipe called the rough arteterie Which notwithstanding serves withall to send forth a voice because that in the upper part of it it hath the forme of a pipe wherewith the aire being stricken may be divided and sent sounding forth LVIII And that the voice might be both raised and let fall that pipe is composed of gristly rings the lowest of which if it oppose it self to the aire as it passeth by there is a deep repercussion that is a grave voice but if the highest there is an high repercussion that is a shrill voice every one may make triall of that in himself LIX And that the sound may be articulate as in speech and the singing of some birds that the tongue beating the sound too and fro also the lips the teeth and nostrils and the throat performe Of the defensive faculty LX. The animall spirit if it perceive any hostile thing approach unto it hath presently recourse to its weapons whereby either to defend it self setting up its haires bristles scales prickles or to offend and hurt its enemies using its hornes nailes wings beak hands c. Which by vertue of what strength it is done may already be known out of what hath been said before Of the generative faculty Seeing that living creatures as well as plants are mortal entities they must of necessitie be multiplied for the conservation of their species touching which marke the Axiomes following LXI Because that the generation of living creatures by reason of the multitude and tendernesse of their members could not commodiously be performed in the bowels of the earth they had a different sex given them And it was ordained that the new living creature should be formed in the very body of the living creature it self As the sun by its heat doth beget plants in the wombe of the earth so it may also those living things whose formation is finished with in some few dayes as wormes mice and diverse insects which is done either by the seed of the same living creatures falling into an apt matter scattered or by the spirit of the universe falling into an apt matter But more perfect living creatures which consist of many and solide members and want much time for their formation as a man an horse an elephant it cannot beget For being that the Sun cannot stay so long in the same coast of heaven the young one would be spoiled before it could come to perfection I herefore the most wise Creatour of things appointed the place of formation to be not in the earth but in the living creature it self having formed two sexes that one might do the part of the plant bearing the seed the other of the earth cherishing and as it were hatching the seed This alone and none other is the end of different sexes in all living creatures Wo be to the rashnesse and madness of men which abuse them as no beast doth The members whereby the sexes differ are the same in number site and form and differ in nothing almost unless it be in regard of exterius and interius to wit the greater force of heat in the male thrusting the genitals outward but in the female by reason of the weaker heat the said members conteining themselves within which Anatomists know LXII The spirit is the directour of all generation like as in plants which being heated in the seed first formes it selfe a place of abode that is the brains and head and thence making excursions formes the rest of the members by little and little and gently and again retiring to its seat rests and operates by turns whence the original of waking and fleeping Therefore the formation of a living creature doth not begin from the heart as Aristotle thought but from the head for the head is as it were the whole living creature the rest of the body is nothing but a structure of organs for divers operations And that appears plain for some living creatures as fishes have no heart but none are without a head and brains Of the kinds of living creatures Thus much of a living creature in generall the kinds follow LXIII A living creature according to the difference of its motion is 1 Reptile 2 Gressile 3 Natatile 4 Volatile LXIV Reptile or a creeping thing is a living creature with a long body wanting feet yet compunded of joynts or gristly rings by the contraction and extension of which it windes up and reacheth out it selfe as are wormes and serpents LXV Gressile is that which hath feet two or more and goeth as a lizard a mouse a dog c. LXVI Natatile is that which passeth through the water by the help of finnes it is called a fish amongst which crabs also and divers sea-monsters are reckoned LXVII Volatile is that which moves it selfe through the air by the shaking of its wings and is called a bird The lightnesse of birds to flie is from their plumosity For every plume or feather not only in the stalk but through all its parts and particles of its parts is hollow and full of spirit and vapour And for this cause no birds pisse because all their moisture perpetually evaporates into feathers It is impossible therefore for a man to flie though he fit himselfe with wings because he wants feathers to raise him and those which he takes to him are dead and void of heat and spirit LXVIII Small living
matter cherishes and rules it and produces every creature introducing into every one it s own form but being that this work-master had need of fire to soften and to prepare the matter variously for various uses God produced it For V God said let there be light and there was light ver 3. this is described as the third principle of the World meerly active whereby the matter was made visible and divisible into forms the light I say perfecting all things which are and are made in the World therefore it is added VI And God saw the light that it was good ver 4 that is he saw that all things would now proceed in order for that light being produced in a great masse began presently to display its threefold virtue of illuminating moving it selfe and heating and by turning about the World to heat and rarifie the matter and so to divide it for hence followed first of all from the brightnesse of that light the difference of nights and days VII He divided the light from darkness and called the light day and the darknesse he called night and the evening and morning were the first day ver â— that is that light when it had turn'd it self round compassed the World with that motion made day and night The second effect of light was from heat namely that which way soever it pass'd it rarified and purified the matter but it condensed it on both sides upward and downward whence came the division of the Elements this Moses expresses in these words VIII And God said let there be a Firmament that it may divide betwixt the waâ—er above and the waters below ver 6. God said that is he ordained how it should be let there be a Firmament that is let that light stretch forth the matter and let the thicker part of the matter melting and flying from the light thereof make waters on this side and on that above as they are the term of the visible World but below as they are a matter apt to produce other creatures under which the earth as thick dregs came together that was done the second day XI Therefore God said let the waters be gathered together under heaven into one place and let the dry land appear and it was so and God called the dry land earth and the gathering together of the waters he called seas and he saw that it was good ver 9 10. and so on the third day there came the foure greatest bodies of the World out of the matter already produced Aether that is the Firmament or Heaven Aire Water and Earth all as yet void of lesser creatures therefore said God X Let the earth bud forth the green herb and trees bearing seed or fruit every one according to his kinde ver 11. this was done the same third day when as now the heat of Coelestiall light having wrought more effectually began to beget fat vapours on the earth whereinto that living spirit of the World insinuating it self began to cause plants to grow up in various formes according as it pleased the Creator this is the truest original and manner of generation of plants hitherto that they are form'd by the spirit with the help of heat but as the heavens did not always equally effuse the same heat but according to the various form of the World one while more midly another while more strongly the fourth day God disposed that same light of heaven otherwise then hitherto it had been namely forming from that one great masse thereof divers lucid Globes greater and lesser which being called stars he placed here and there in the Firmament higher and lower with an unequall motion to distinguish the times and this Moses describes v. 14 15 c. thus XI And God said let there be light made in the Firmament of heaven that they may divide the day and the night and may be for signes and for seasons and for days and for years that they may shine in the Firmament and enlighten the earth therefore God made two great lights and the starres c. This done then after all the face of the World began to appear beautifull and the heat of heaven more temperate began to temper the matter of inferiour things together after a new manner so that the spirit of life now began to form more perfect creatures namely moving plants which we call animals of which Moses thus XII God said also let the waters bring forth creeping things having a soul of life and flying things upon the earth c. v. 20. the waters were first commanded to produce living creatures because it is a softer Element then earth first reptiles as earth-wormes and other worms c. because they are as it were the rudiment of nature also swiming things and flying things that is fishes and birds animals of a more light compaction that was done on the fift day with a most goodly spectacle to the Angels but on the sixth day God commanded earthly animals to come forth namely of a more solid structure which was presently done when the spirit of the World distributed it self variously through the matter of the clay for thus Moses XIII God said let the earth produce creatures having life according to their kind beasts and serpents and beasts of the field and it was sâ— v. 24. so now the heaven of heavens had for inhabitants the Angels the visible heaven the starres the air birds the water fishes the earth beasts there was yet a ruler wanting for these inferiour things namely a rationall creature or an Angel visibly clothed for whose sake those visible things were produced Therefore at the last when God was to produce him he is said by Moses to have taken counsel in these words XIV Then God said let us make man after our own image and likenesse who may rule over the fishes of the sea and the fouls of the air and beasts and all the earth c. Therefore he created man out of the dust of the earth and breathed in his face the breath of life c. v. 26. and cap. 2. v. 7. so man was made like to the other living creatures by a contemperation of matter spirit and light and to God and the Angels through the inspiration of the mind a most exquisite summarie of the world and thus the structure of the Universe ought to proceed so as to begin with the most simple creature and end in that which is most compound but both of them rationall that it might appear that God created these onely for himself but all the intermediate for these Lastly that all things are from God and for God flow out from him and reflow to him But that all these things might continue in their essence as they were disposed by the wisdome of God he put into every thing a virtue which they call Nature to conserve themselves in their effence yea to multiply whence the continuation of the creatures unto this very day and
and more and more and more purifying it from crudities III To keep the particular Ideas or forms of things For one the same spirit of the universe is afterwards diduced into many particularities by the comand of God so that there is one spirit of water another spirit of earth another of metals another of plants another of living creatures c. and then in every kind again severall species Now then that of the seed of wheat there springs not a bean much lesse a walnut or a bird c. is from the spirit of the wheat which being included in the seed formeth it self 〈◊〉 body according to its nature From the samâ— spirit is the custody of the bounds of nature for example that a horse grows not to the bignesse of a mountain nor stays at the smalnesse of a cat IV To form it self bodies for the use of future operations For example the spirit of a dog being included in its seed when it begins to form the young doth not form it wings or 〈◊〉 or hands c. because it needeth not those members but four feet and other members in such sort as they are fit for that use to which they are intended Because some dogs are for pleasure others to keep the house or flocks others for hunting and that either for hares or wild bores or water foul c. namely according as the Creator mingled the spirit of living creatures that they should have Sympathy or Antipathy one with another Every ones own spirit doth form it a body fit for its end whence from the sight of the creatures onely the use of every one may be gathered as the learned think because every creature heareth its signature about it Of the nature of light I THe first light was nothing else but brightnesse or a great flame sent into the dark matter to make it visible and divisible into form For in the primitive language light and fire are of the same name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence also comes the Latine word VRO and verily the light of heaven doth really both shine and burn or heat II God put into the light a threefold vertue 1 of spreading it self every way and illuminating all things 2 of moving the matter with it being taken hold of by burning and inflaming 3. of heating and thereby rarifying and attenuating the matter All these things our fire doth also because it is nothing else but light kindled in the inferiour matter III. But when as that light could not extend his motion upwards and downwards for it would have found a term forthwith it moved it self and doth still move in a round whence came the beginning of dayes IV And because the matter rarified above heat being raised by the motion of the light the grosser parâ—s of the matter were compelled to fall downward and to conglobate themselves in the middest of the Vniverse which was the beginning of the earth and water V The light therefore by this its threefold vertue light motion and heat introduced contrariety into the World For darknesse was opposite to light rest to motion cold to heat whence came other contraries besides moist and dry thin and thick heavy and light c. of which c. 4. VI From the light therefor is the disposition and adorning of the whole World For the light is the onely fountain both of visibility and of motion and of heat take light out of the World and all things will return into a Chaos For if all things lose their colours and their formes in the night when the Sun is absent and living creatures and plants die in winter by reason of the Suns operation being not strong enough and the earth and the water do nothing but freeze what do you think would be if the luminaries of heaven were quite extinguished Therefore all things in the visible World throughout are and are made of the matter in the spirit but by the fire or light CHAP. III. Of the motion of things THe principles of things being constituted we are to see the common accidents of things which are Motion Quality and Mutation For our of the congresse of the principles if the World came first motion out of motion came quality and out of quality again came various mutations of things which three are hitherto in all created things as it shall appear I Motion is an accident of a body whereby it is transferred from place to place The doctrine of naturall motions how many they are and how they are made is the key to the understanding of all naturall actions and therefore most diligently to be observed II Motion was given to things for generation action and time For generation for nothing could be â—gotten without composition nor composed without comming together nor come together without motion For actions because there could be none without motion For time that it might be the measure of the duration of things For take the Sun and the Starres out of the World nothing can be known what where when all things will be blind dumb deaf III Motion is either simple or compound IV Simple motion is either of spirit or of light or of matter V The motion of the spirit is called agitation whereby the spirit agitates if self in the matter seeking to inform it For the living spirit would not be living if it should cease to agitate it self and strive to subdue the matter in any sort whatsoever This motion is the beginning of the generation and corruption of things For the spirit in every thing in flesh an apple a grain wood c. doth by agitating it self soften the parts that it may either receive new life or it may fly out and the thing purrifie VI The motion of the light is called diffusion whereby the light and the heat diffuse themselves into all the parts For fire were not fire nor heat hear if it should cease to diffuse it self and liquifie the matter And from this motion of the fire all the motion of the matter draws its originall as the experience of the senses testifies For grosse and cold things as wood a stone ice c. want motion of themselves which notwithstanding when fire is put to them they forthwith obtein as it may be demonstrated to the eye let there be a kettle full of water put wood underneath it behold all is quiet but kindle the wood you shall presently see motion first in the wood flame smoak and starting asunder the coals by and by in the water first evaporating afterwards turning it self round at length boyling and galloping but remove away the fire again all the motion will cease again by little and little so in a living body an animall take away heat forthwith not onely motion but also mobility will cease the members waxing stiffe Furthermore although there be divers motions in things yet the Originall is every where the same heat or fire which being included in
by reason of a dark superficies Every of these colours hath under it diverse degrees and species according to the various temperature thereof with the others which we leave to the speculation of Opticks and Painters XXIV There remains a quality which is perceived by two senses touch and sight namely FIGURE whereby one body is round another long another square c. but the consideration of this is resigned to the Mathematicks Of an occult quality XXV An occult quality is a force of operating upon any otber body which notwithstanding is not â—iscovered but by its effâ—ct For examp that the loadstone draws iron that poisons assaile and go about to extinguish nothing but the spirit in bodies that antidotes again resist poison and fortifie the spirit against them that some herbs are peculiarly good for the brain others for the heart others for the liver and such like Such kind of occult qualities as these God hath dispersed throughout all nature and they yet lie hid for the better part of them but they come immediately from the peculiar spirit infused into every creature For even as one and the same matter of the world by reason of its diverse texture hath gotten as it were infinite figures in stones metals plants and living creatures so one and the same spirit of the world is drawn out as it were into infinite formes by various and speciall virtues known to God and from these occult qualities sympathies and antipathies of things do properly arise CHAP. V. Of the mutations of things generation corruption c. FRom the contrarieties of the qualities especially of cold and heat For these two qualities are most active those mutations have their rise to which all things in the world are subject which we shall now see I Mutation is an accident of a body whereby its essence is changed Namely whither a thing passe from not being to being or from being to not being or from being thus to being otherwise II All bodies are liable to mutations The reason because they are all compounded of matter spirit and fire which three are variously mixed among themselves perpetually For both the matter is a fluid and a slipperie thing and the spirit restlesse always agitating it self and heat raised every where by light and motion doth eat into rent and pluck asunder the matter of things From thence it is I say that nothing can long be permanent in the same state All things grow up increase decrease and perish again Hence also the Scriptures affirm that the heavens wax old as doth a garment Psal. 10â— v. 27. III The mutation of a thing is either essentiall or accident all IV Essentiall mutation is when a thing begins to be or ceases to be the first is called generation the other corruption For example snow when it is formed of water is said to be generated when it is resolved again into water to be corrupted V An accident all mutation of a thing is when it increases or decreases or is changed in its qualities the first is called augmentation the next diminution the last alteration which we are now to view severally how they are done Of the generation of things VI Generation is the production of a thing so that what was not begins to be Thus every year yea every day infinite things are generated through all nature VII To generation three things are required Seed a Matrix and Moderate Heat These three things are necessary in the generation of living creatures plants metals stones and lastly of meteors as shall be seen in their place VIII Seed is a small portion of the matter having the spirit of life included in it For seed is corporall and visible therefore materiate and it is no seed except it contein in it the spirit of the species whose seed it should be For what should it be formed by therefore seeds out of which the spirit is exhaled are unprofitable to generation IX The Matrix is a convenient place to lay the seed that it may put forth its vertue Nothing is without a place neither is any thing generated without a convenient place because the actions of nature are hindred Now that place is convenient for generation which affordeth the seed 1 a soft site 2 circumclusion least the spirit should evaporate out of the seed being attenuated 3 veins of matter to flow from elsewhere N. W. And there are as many matrixes or laps as there are generations the aire is the matrix of meteors the earth of stones metals and plants the womb of living creatures X Heat is a motion raised in the seed which attenuating its matter makes it able to spread it self by swelling For the spirit beng stirred up by that occasion agitateth it self and as it were blowing asunder the attenuated parts of the matter disposeth them to the forme of its nature This is the perpetual processe of all generation and none other From whence hereafter under the doctrine of minerals living creatures plants many things will appear plainly of their own accord yet we must observe that some things grow without seed as grasse out of the earth and worms out of slime wood and flesh putrified yet that is done by the vertue of the spirit diffused through things which wheresoever it findeth fit matter as a matrix and is assisted by heat presently it attempts some new generation as it were the constitution of a new Kingdom But without heat whither it be of the sunne or of fire or the inward heatof a living creature it matters not so it be temperate there can be no generation because the matter cannot be prepared softned or dilated without heat Of the augmentation of things XI Everything that is generated increaseth and augmenteth it self as much as may be and that by attraction of matter and â—ssimilation of it to it self For wheresoever there is generation there is heat and where there is heat there is fire and where there is fire there is need and attraction of fewell For heat because it always attenuateth the parts of the matter which exhale seeks and attracts others wherewith it may sustein it self as we see it in a burning candle and a portion of matter being attracted and applyed to a body taketh its form by little and little and becomes like unto it and is made the same For by the force of heat of heterogeneous things become homogeneous the spirit of that body in the mean time attracting also to it self somewhat of the spirit of the universe and so multiplying it self also So stones minerals plants living creatures c. grow Of diminution XII Whatsoever hath increased doth at some time or other cease to increase and begin to decrease and that for and through the arefaction of the matter Namely for because the heat increased with the body increasing doth by little and little and little consume the thin and fat parts thereof and dry up the solid parts so that at last they are not able to
motion bodies were to be framed which might performe a free motion and these are called Animalia or Animantia living creatures from the soul which powerfully evidences life in them 2 Therefore mobility is in all living creatures but after divers manners For some move only by opening and shutting not stirring out of their place as oisters and cockles Others creep by little and little as snailes earth-wormes and other wormes some have a long body which creeps with winding it selfe about as snakes some have feet given them as lizards beasts birds but these last have wings also to flie through the air Which fishes do imitate in the water performing their motion by swimming III The moving principle in a living creature is the vitall soul which is nothing else but the spirit of life thick and strong mightily filling and powerfully governing the bodies which it inhabiteth IV Now because a voluntary and a light motion cannot be performed but in a subtle matter living creatures have bodies given them far more tender then plants but far more compound For they consist of spirit flesh blood membranes veins nerves gristles and lastly bones as it were props and pillars lest the frame should fall Understand this in perfect living creatures For more imperfect living creatures in which we contemplate onely the rudiments of nature have neither bones nor flesh nor bloud nor veins but onely a white humour covered with a skin or crust as it were with a sheath which the spirit included doth stir or move as it appears in worms snails oisters c. But to perfect living creatures 1 That they might have a more subtle spirit bloud and brains were given 2 And that these might not be dissipated they had vessels and channels given them veines arteries nerves 3 That a living creature might be erected bones were given him 4 And left the bones as also the veins arteries nerves should easily be hurt all was covered either with fat or flesh 5 And that the members might move tendons and muscles were interwoven throughout 6 And least in moving the bone the bones should wear one against another cause pain in the living creature a gristle which is a softer substance being as it were halfe flesh was put between the joints 7 And lastly that the frame might hang firmly together in its composure it was compassed with a hide or skin as also all the members with their membranes Therefore a living creature consists of more similar parts then a plant but of far more dissimular parts or members of which it followes V The bodies of living creatures were furnished with many members as with diverse organs for diverse actions The head indeed is the principall member of a living creature wherein the whole spirit hath its residence and shews all its force but because a living creature was intended for divers actions it had need of besides 1 Vivifying organs supplying the living creature with heat life and motion that is brains and heart 2 Moving organs that is feet wings feathers c. 3 And left one thing should run against another or fall into precipices it was necessary to furnish them with sight also with a quick hearing and touch Lastly because the earth was not to supply nutriment immediately to a living creature as to a plant fixed in the earth but it was left them to seek there was need of smelling and tasting that they might know what was convenient to their nature Hence eyes ears nostrils c. 4 Now because a living creature was not to be fixed in the ground with a root because of his free motion more perfect organs of nutrition were requisite for that cause there was given him a mouth teeth a stomack a liver a heart veins c. 5 And because they were not to spring out of the earth as plants by reason of the same motion to and fro Divers Sexes were given them to multiply themselves and distinct genitall members 6 And because living creatures were to be alwayes conversant with others of their own or of a divers kind they had need of some mutuall token even in the dark they had a tongue given them to form sounds 7 Lastly because it could not be but that a living creature should sometimes meet with contraries they had as it were shields and armes given them Hares bristles scales shels feathers likewise horns clawes teeth hoofs c. VI Therefore the whole treatise concerning a living creature is finished in the explication I Of the nutritive faculty II Of the vitall III Of the sensitive IV Of the loco-motive V Of the enuntiative VI Of the defensive VII And lastly of the generative For he that knoweth these seven knowes the whole mysterie of nature in living creatnres For whatsoever is in the body of a living creature serveth those faculties if it do not serve them it is in vain and maketh a monster It is to be observed also that the first three faculties are governed by so many spirits The nutritive faculty by the naturall spirit the vitall by the spirit of life the sensitive by the animall spirit the other four by those three spirits joyntly Of the nutritive Faculty VII Every living creature standeth in need of daily food to repair that which perisheth of the substance every day For life consists in heat And heat being that it is fire wants fuell which is moist spirituous and fat matter Heat in a living creature being destitute of this sets upon the solid parts and feeds on them And hence it is that a living creature as well as a plant without nourishment pines away and dies But if it be sparingly fed it therefore falls away because the heat feeds upon the very substance of the flesh VIII That nourishment is convenient for a living creature which supplies it with a spirit like its own spirit For seeing that life is from the spirit the matter of it selfe doth not nourish life but a spirituous matter And indeed the spirit of the nourishment must needs be like the spirit of the living creature Therefore we are not nourished with the elements as plants are for as much as they have only a naturall not a vitall spirit but we are nourished with plants or with the flesh of other â—iving creatures because those afford a vitall spirit Nay further there is a particular proportion of spirits by reason of which a â—orse chuseth oates a swine barley a wolfe flesh c. Nay an hog hath an appetite to mans excrements also because it yet findeth parts convenient for it IX Nourishment turneth into the substance â—f that which is nourished That appears 1 because he that feeds on dry meats is dry of complexion he that feeds on moist is flegmatick c. 2 because for the most part a man reteins the qualities of those living creatures on whose flesh he feeds as he that feeds on beefe is strong he that feeds on venison is nimble c. If any one have the brains
so that it feignes new formes of things namely by dividing or variously compounding things conceived And this is done with such quicknesse that upon every occasion we imagine any thing to our selves as vve find dreaming and waking and by how much the purer spirit any one hath he is so much the more prompt to think or imagine but dulnesse proceeds from a grosse spirit Observe this also That the animal spirit vvhen it speculates forward and drawes new images of things from the senses is said to learne vvhen backward resuming images from the memory it is said to remember When it is moved too and fro vvithin it self it is said to feigne somewhat Note also that from the evidence of sensation growes the degree of knowledge for if the sense perceive any thing a farre off or weakly and obscurely it is a generall conception If nearer distinctly and perspicuously it is a particular conception for example when I see something move a great vvay off I gather it to be a living creature vvhen I come near I know it to be a man and at length this or that man c. IX Memory remembrance is the imagination of a thing past arising from the sense of a thing present by reason of some likenesse For vve do not remember any thing otherwise then by a like object For example if I see a man that resembles my father in his face presently the memory of my father comes into my minde So by occasion of divers accidents as place time figure colour found c. divers things may come to minde where the like vvas seen heard c. vvhich occasion sometimes is so slight and suddain that it can scarce be marked for what is quicker then the spirit N. Now it may be demanded seeing that the animal spirit moveth it self so variously in the brain yea and other nevv spirit alwayes succeeding by nutrition how is it that the images of things do not perish but readily offer themselves to our remembrance Answ Look down from a bridge into the vvater gently gliding you shall see your face unvaried though the vvater passe away And vvhen you see any thing tossed vvith the vvind in a free aire the winde doth not carry away the image of the thing from thine eye What is the cause But that the impression of the image is not in the water nor in the aire but in the eye from the light reflected indeed from the water and penetrating the aire So then in like manner an inward impression is not really made in the brain but by a certaine resplendency in the spirit Which resplendency may be kindled again by any like object Otherwise if images vvere really imprinted in the brain we could not see any thing otherwise in our sleep then it had once imprinted it self in the brain being seen But being that they are variously changed it appears that notions are made not by reall impressions but by the bare motion of the spirit and the imagination of like by like X An affection is a motion of the minde comâ—ng from imaginations desiring good and shunning evill There are more affections and more vehement in a man For bruits scarce know shame envy and jealousie and are not so violently hurried into fury and despaire or again into excessive joyfulnesse thence laughter and weeping still belong to man only XI The minde of man is immediately from God For the Scripture saith That it was inspired by God Gen. 2. v. 7. and that after the death of the body it returnes to God that gave it Eccles. 2. v. 7. For it returnes to be judged for those things which it did in the body whether good or evill 2 Câ—r 5. v. 10. But we are not to thinke that the soul is inspired out of the essence of God as though it were any part of the deity For God is not divisible into parts neither can he enter into one essence with the creature And Moses vvords sound thus And God breathed into the face of Adam the breath of life and man became a living soule See he doth not say that that breath or inspiration became a living soule but man became a living soul Nor yet are we to think that the soul was created out of nothing as though it were a new entitie but only that a new perfection is put into the animall spirit in a man so that it becomes one degree superiour to the soul of a beast that appears out of Zach. 1â— v. 1. Where God testifies that he formes the spirit of man in the midst of him Behold he forms and not creates it It is the same vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jatzar vvhich is used of the body also Gen. 2. v. 7. As therefore the body is formed of the prae-existent matter so is the soul of the prae-existent spirit of the vvorld Aud by cousequent even as the earth vvater air and skie are all one matter of the world differing only in the degree of their density so the naturall vitall animall and this mentall spirit are all one spirit of the world differing only in the degree of their purity and perfection Therefore it is credible that the divine inspiration conferred no more upon man but this that he 1 refined the inmost part of his spirit that in subtility of actions he might come nearest to God of all visible creatures 2 Fixed it that it might subsist both in the body and out of the body Therefore the Scripture makes no other difference betwixt the spirit of a man and of a beast then that the one ascends upwards the other goes downwards that is the one flees out of the matter the other slides back into the matter Eccles. 3. v. 21. Hence also that question Whether the soul be propagated by generation may be determined The root of the soul which is the vitall and animall spirit is certainly by generation but the formation thereof that the inmost parts thereof should become the mentall spirit or the minde God attributes to himself Zach. 12. 1. Yet not concurring extraordinarily or miraculously but because he hath ordained that it shall be so in the nature of man It appears also why man is commonly said to consist of a body and a soule only namely because the rationall soule is of the spirit and in the spirit For as our body is made of a four-fold matter that is of the four Elements so our soule to speak generally and contradistinguish it from the body consists of a fourfold spirit Naturall Vitall Animall and Mentall XII There are three faculties of the mind of man the Understanding the Will and the Conscience These answer to the three functions of the animall spirit or to the inward senses out of which also they result For we have said that as the spirit useth the body for its Organ so the soule useth the spirit Therefore the three inward Senses Attention Judgement and Memory are instruments by which the soule useth the Understanding