{"collection":"philosophy-ethics","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_58404/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_58404","id":"gutenberg_58404","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/58404","summary":null,"tags":["Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Physics -- Early works to 1800","Women in Science, Technology, Engineering, and Mathematics"],"text":"Produced by Marc D'Hooghe at Free Literature\n\n\n\n\n\nGROUNDS OF NATURAL PHILOSOPHY\n\nDIVIDED INTO\n\nTHIRTEEN PARTS\n\nWITH AN\n\nAPPENDIX\n\nCONTAINING\n\nFIVE PARTS\n\nThe Second Edition, much altered from the First,\n\nwhich went under the Name of\n\nPHILOSOPHICAL\n\nAND\n\nPHYSICAL OPINIONS\n\nWritten by the\n\nThrice Noble, Illustrious, and Excellent Princess,\n\nTHE\n\nDUCHESS of NEWCASTLE\n\nLONDON,\n\nPrinted by A. Maxwell, in the Year 1668.\n\n\n\n\nTo all the UNIVERSITIES IN EUROPE.\n\nMost Learned Societies,\n\nAll Books, without exception, being undoubtedly under your\nIurisdiction, it is very strange that some Authors of good note, are\nnot asham'd to repine at it; and the more forward they are in judging\nothers, the less liberty they will allow to be judg'd themselves. But,\nif there was not a necessity, yet I would make it my choice, To submit,\nwillingly, to your Censures, these _Grounds of Natural Philosophy_,\nin hopes that you will not condemn them, because they want _Art_, if\nthey be found fraught with Sense and Reason. You are the _Starrs of\nthe First Magnitude_, whose Influence governs the _World of Learning_;\nand it is my confidence, That you will be propitious to the Birth of\nthis beloved Child of my Brain, whom I take the boldness to recommend\nto your Patronage; and as, if you vouchsafe to look on it favourably,\nI shall be extreamly obliged to your Goodness, for its everlasting\nLife: So, if you resolve to Frown upon it, I beg the favour, That it\nbe not buried in the hard and Rocky Grave of your Displeasure; but\nbe suffer'd, by your gentle silence, to lye still in the soft and\neasie Bed of Oblivion, which is incomparably the less Punishment of\nthe Two. It is so commonly the error of indulgent Parents, to spoil\ntheir Children out of Fondness, that I may be forgiven for spoiling\nThis, in never putting it to suck at the Breast of some Learned Nurse,\nwhom I might have got from among your Students, to have assisted me;\nbut would, obstinately, suckle it my self, and bring it up alone,\nwithout the help of any Scholar: Which having caused in the First\nEdition, (which was published under the name of _Philosophical and\nPhysical Opinions_) many Imperfections; I have endeavoured in this\nSecond, by many Alterations and Additions, (which have forc'd me to\ngive it another Name) to correct them; whereby, I fear, my Faults are\nrather _changed_ and _encreased_, than _amended_. If you expect fair\nProportions in the Parts, and a Beautiful Symmetry in the Whole, having\nnever been taught at all, and having read but little; I acknowledg my\nself too illiterate to afford it, and too impatient to labour much for\nMethod.\n\nBut, if you will be contented with _pure Wit_, and the Effects of _meer\nContemplation_; I hope, that somewhat of that kind may be found in this\nBook, and in my other _Philosophical, Poetical_, and _Oratorical Works_:\nAll which I leave, and this especially, to your kind Protection, and\nam,\n\nYour most humble Servant, and Admirer,\n\nMARGARET NEWCASTLE.\n\n\n\n\nA TABLE of the CONTENTS.\n\n\nThe First Part.\n\nI. Of Matter\n\nII. Of Motion\n\nIII. Of the Degrees of Matter\n\nIV. Of _Vacuum_\n\nV. The difference of the two Self-moving Parts of Matter\n\nVI. Of dividing and uniting of Parts\n\nVII. Of Life and Knowledg\n\nVIII. Of Nature's Knowledg, and Perception\n\nIX. Of Perception in general\n\nX. Of double Perception\n\nXI. Whether the Triumphant Parts can be perceived distinctly from each\nother\n\nXII. Whether Nature can know her self, or have an absolute Power of her\nself, or have an exact Figure\n\nXIII. Nature cannot judg herself\n\nXIV. Nature poyses or balances her Actions\n\nXV. Whether there be degrees of Corporal Strength\n\nXVI. Of Effects and Cause\n\nXVII. Of Influence\n\nXVIII. Of Fortune and Chance\n\nXIX. Of Time and Eternity\n\n\nThe Second Part.\n\nI. Of Creatures\n\nII. Of Knowledg and Perception of different kinds and sorts of\nCreatures\n\nIII. Of Perception of Parts, and united Perception\n\nIV. Whether the Rational and Sensitive Parts, have a Perception of\neach other\n\nV. Of Thoughts, and the whole Mind of a Creature\n\nVI. Whether the Mind of one Creature, can perceive the Mind of another\nCreature\n\nVII. Of Perception, and Conception\n\nVIII. Of Human Supposition\n\nIX. Of Information between several Creatures\n\nX. The reason of several kinds and sorts of Creatures\n\nXI. Of the several Properties of several kinds and sorts of Creatures\n\n\nThe Third Part.\n\nChap. 1. to 7. Of Productions in general\n\nVIII. Productions must partake of some parts of their Producers\n\nIX. Of Resemblances of several Off-springs, or Producers\n\nX. Of the several appearances of the Exterior parts of one Creature\n\n\nThe Fourth Part.\n\nI. Of Animal Productions, and of the difference between Productions\nand Transformations\n\nII. Of different Figurative Motions in Man's production\n\nIII. Of the Quickning of a Child, or any other sort of Animal\nCreatures\n\nIV. Of the Birth of a Child\n\nV. Of Mischances, or Miscarriages of Breeding-Creatures\n\nVI. Of the encrease of Growth and Strength of Mankind, or such like\nCreatures\n\nVII. Of the several properties of the several exterior shapes of\nseveral sorts of Animals\n\nVIII. Of the Dividing and Uniting parts of a particular Creature\n\n\nThe Fifth Part.\n\nI. Of Man\n\nII. Of the variety of Man's Natural Motions\n\nIII. Of Man's Shape and Speech\n\nIV. Of the several Figurative Parts of human Creatures\n\nV. Of the several perceptions amongst the several parts of Man\n\nVI. Of divided and composed Perceptions\n\nVII. Of the ignorances of the several perceptive Organs\n\nVIII. Of the particular and general perceptions of the exterior parts\nof human Creatures\n\nIX. Of the exterior Sensitive Organs of human Creatures\n\nX. Of the Rational parts of the human Organs\n\nXI. Of the difference between the human Conception, and Perception\n\nXII. Of the several varieties of Actions of human Creatures\n\nXIII. Of the manner of information between the Rational and Sensitive\nparts\n\nXIV. Of irregularities and regularities of the Restoring-parts of\nhuman Creatures\n\nXV. Of the agreeing and disagreeing of the Sensitive and Rational\nparts of human Creatures\n\nXVI. Of the power of the Rational; or rather, of the indulgency of\nthe Sensitive\n\nXVII. Of human Appetites and Passions\n\nXVIII. Of the Rational actions of the Head and Heart of human\nCreatures\n\nXIX. Of Passions and Imaginations\n\nXX. That Associations, Divisions, and Alterations, cause several\nEffects\n\nXXI. Of the differences between Self-love, and Passionate love\n\n\nThe Sixth Part.\n\nI. Of the Motions of some parts of the Mind, and of Forrein Objects\n\nII. Of the Motions of some parts of the Mind\n\nIII. Of the Motions of human Passions and Appetites; as also, of the\nMotions of the Rational and Sensitive parts, towards Forrein Objects\n\nIV. Of the Repetitions of the Sensitive and Rational actions\n\nV. Of the passionate Love, and sympathetical Endeavours, amongst the\nAssociate parts of a human Creature\n\nVI. Of Acquaintance\n\nVII. Of the Effects of Forrein Objects of the Sensitive Body; and of\nthe Rational Mind of a human Creature\n\nVIII. Of the advantage and disadvantage of the Encounters of several\nCreatures\n\nIX. That all human Creatures have the like kind and sorts of\nproperties\n\nX. Of the singularity of the Sensitive, and of the Rational Corporeal\nMotions\n\nXI. Of the Knowledg between the Sensitive Organs of a human Creature\n\nXII. Of human perception, or defects of a human Creature\n\nXIII. Of Natural Fools\n\n\nThe Seventh Part.\n\nI. Of the Sensitive actions of Sleeping and Waking\n\nII. Of Sleeping\n\nIII. Of human Dreams\n\nIV. Of the actions of Dreams\n\nV. Whether the interior parts of a human Creature, do sleep\n\nVI. Whether all the Creatures in Nature, have sleeping and\nwaking-actions\n\nVII. Of human Death\n\nVIII. Of the Heat of human Life, and the Cold of human Death\n\nIX. Of the last act of human Life, ibid.\n\nX. Whether a human Creature hath knowledg in death, or not\n\nXI. Whether a Creature may be new formed after a general dissolution\n\nXII. Of Foreknowledg\n\n\nThe Eighth Part.\n\nI. Of the irregularity of Nature's parts\n\nII. Of the human parts of a human Creature\n\nIII. Of human Humors\n\nIV. Of Blood, ibid.\n\nV. Of the Radical humors, or parts\n\nVI. Of expelling malignant disorders in a human Creature\n\nVII. Of human Digestions and Evacuations\n\nVIII. Of Diseases in general\n\nIX. Of the Fundamental Diseases\n\n\nThe Ninth Part.\n\nI. Of Sickness\n\nII. Of Pain\n\nIII. Of Dizziness\n\nIV. Of the Brain seeming to turn round in the head\n\nV. Of Weakness\n\nVI. Of Swooning, ibid.\n\nVII. Of Numb and Dead Palsies, or Gangren's\n\nVIII. Of Madness\n\nIX. The Sensitive and Rational parts may be distinctly mad\n\nX. The parts of the head are not only subject to madness; but also, the\nother parts of the body\n\nXI. The Rational and Sensitive parts of a human Creature, are apt to\ndisturb each other\n\nXII. Of Diseases produced by conceit\n\n\nThe Tenth Part.\n\nI. Of Fevers\n\nII. Of the Plague\n\nIII. Of the Small-Pox and Measles\n\nIV. Of the intermission of Fevers, or Agues\n\nV. Of Consumptions\n\nVI. Of Dropsies, ibid.\n\nVII. Of Sweating\n\nVIII. Of Coughs\n\nIX. Of Gangren's\n\nX. Of Cancers and Fistula's\n\nXI. Of the Gout, ib.\n\nXII. Of the Stone\n\nXII. Of Apoplexies and Lethargies\n\nXIII. Of Epilepsies\n\nXIV. Of Convulsions and Cramps\n\nXV. Of Cholicks, ibid.\n\nXVI. Of Shaking-Palsies\n\nXVII. Of the Muther, Spleen, and Scurvy\n\nXVIII. Of Food or Digestions, ibid.\n\nXIX. Of Surfeits\n\nXX. Of natural Evacuations and Purgings\n\nXXI. Of Purging-Drugs\n\nXXII. Of the various humors of Drugs\n\nXXIII. Of Cordials\n\nXXIV. Of the different actions of the several Sensitive Parts of a\nhuman Creature.\n\nXXV. Of the Antipathy of some human Creatures, to some Forrein\nObjects\n\nXXVI. Of the Effects of Forrein Objects, on the human Mind, ib.\n\nXXVII. Of Contemplation\n\nXXVIII. Of injecting the Blood of one Animal, into the Veins of another\nAnimal\n\n\nThe Eleventh Part.\n\nI. Of the different Knowledges in different kinds and sorts of\nCreatures\n\nII. Of the variety of self-actions in particular Creatures\n\nIII. Of the variety of Corporeal Motions of one and the same sort and\nkind of Motion\n\nIV. Of the variety of particular Creatures, ibid.\n\nV. Of dividing, and rejoyning, or altering exterior figurative\nMotions\n\nVI. Of different figurative Motions in particular Creatures\n\nVII. Of the alterations of exterior and innate figurative Motions of\nseveral sorts of Creatures\n\nVIII. Of Local Motion\n\nIX. Of several manners or ways of Advantages or Disadvantages\n\nX. Of the actions of some sorts of Creatures, over others\n\nXI. Of Glassie-Bodies\n\nXII. Of Metamorphoses, or Transformations of Animals and Vegetables,\n\nXIII. Of the Life and Death of several Creatures\n\nXIV. Of Circles\n\nXV. Human Creatures cannot so probably treat of other sorts of\nCreatures, as of their own\n\n\nThe Twelfth Part.\n\nI. Of the equality of Elements\n\nII. Of several Tempers\n\nIII. Of the change and rechange; and of dividing of the parts of\nthe Elements\n\nIV. Of the innate figurative Motions of Earth\n\nV. Of the figurative Motions of Air, ibid.\n\nVI. Of the innate figurative Motions of Fire\n\nVII. Of the productions of Elemental Fire\n\nVIII. Of Flame\n\nIX. Of the two sorts of Fire most different, ibid.\n\nX. Of Dead or Dull Fires\n\nXI. Of the occasional Actions of Fire\n\nXII. Fire hath not the property to change and rechange\n\nXIII. Of the innate figurative Motions of Water\n\nXIV. The nature or property of Water\n\nXV. Of the alteration of the exterior figurative motion of Water\n\nXVI. Of Oyl of Vitriol, ibid.\n\nXVII. Of Mineral and Sulphurous Waters\n\nXVIII. The cause of the Ebbing and Flowing of the Sea\n\nXIX. Of Overflows\n\nXX. Of the Figure of Ice and Snow\n\nXXI. Of the change and rechange of Water\n\nXXII. Of Water quenching Fire,\nand Fire evaporating Water\n\nXXIII. Of inflamable Liquors\n\nXXIV. Of Thunder\n\nXXV. Of Vapour, Smoak, Wind and Clouds\n\nXXVI. Of Wind\n\nXXVII. Of Light\n\nXXVIII. Of Darkness\n\nXXIX. Of Colours\n\nXXX. Of the Exterior Motions of the Planets\n\nXXXI. Of the Sun, and Planets, and Seasons\n\nXXXII. Of Air corrupting dead Bodies.\n\n\nThe Thirteenth Part.\n\nI. Of the innate figurative Motions of Metal\n\nII. Of the melting of Metals\n\nIII. Of Burning, Melting, Boyling, and Evaporating\n\nIV. Of Stone\n\nV. Of the Loadstone\n\nVI. Of Bodies apt to ascend, or descend\n\nVII. Why heavy Bodies descend more forcibly than leight Bodies ascend,\n\nVIII. Of several sorts of Densities and Rarities, Gravities, and\nLevities\n\nIX. Of Vegetables\n\nX. Of the production of Vegetables\n\nXI. Of replanting Vegetables\n\n\nAPPENDIX.\n\n\nThe First Part.\n\nI. Whether there can be a Substance that is not a Body\n\nII. Of an Immaterial\n\nIII. Whether an Immaterial be perceivable\n\nIV. Of the Difference between GOD and Nature\n\nV. All the Parts of Nature, worship GOD, ibid.\n\nVI. Whether GOD's Decrees are limited\n\nVII. Of GOD's Decrees concerning the particular Parts of Nature\n\nVIII. Of the Ten Commandments\n\nIX. Of several Religions\n\nX. Of Rules and Prescriptions\n\nXI. Sins and Punishments are material\n\nXII. Of human Conscience\n\n\nThe Second Part.\n\nI. Whether it is possible there could be Worlds consisting only of the\nRational parts, and others only of the Sensitive parts\n\nII. Of Irregular and Regular Worlds\n\nIII. Whether there be Egress and Regress between the Parts of several\nWorlds\n\nIV. Whether the Parts of one and the same Society, could (after their\ndissolution, meet and unite\n\nV. Whether, if a Creature being dissolved, if it could unite again,\nwould be the same\n\nVI. Of the Resurrection of Human-kind\n\nVII. Of the dissolution of a World\n\nVIII. Of a new Heaven, and a new Earth\n\nIX. Whether there shall be a Material Heaven and Hell, ibid.\n\nX. Concerning the Joys or Torments of the Blessed and Cursed, after\nthey are in Heaven or Hell\n\n\nThe Third Part.\n\nThe Preamble.\n\nI. Of the Happy and Miserable Worlds\n\nII. Whether there be such kinds and sorts of Creatures in the Happy and\nBlessed World, as in this World\n\nIII. Of the Births and Deaths of the Heavenly World, ibid.\n\nIV. Whether those Creatures could be named Blessed, that are subject to\ndye\n\nV. Of the Productions of the Creatures of the Regular World\n\nVI. Whether the Creatures in the Blessed World, do feed and evacuate\n\nVII. Of the Animals, and of the food of the Humans of the Happy World\n\nVIII. Whether it is not irregular for one Creature to feed on another\n\nIX. Of the continuance of life in the Regular World\n\nX. Of the Excellency and Happiness of the Creatures of the Regular\nWorld\n\nXI. Of Human Creatures in the Regular World\n\nXII. Of the happiness of human Creatures in the Material World, ibid.\n\n\nThe Fourth Part.\n\nI. Of the Irregular World\n\nII. Of the Productions and Dissolutions of the Creatures of the\nirregular World\n\nIII. Of Animals, and of Humans in the irregular World\n\nIV. Of Objects and Perceptions\n\nV. The Description of the Globe of the irregular World, ibid.\n\nVI. Of the Elemental Air, and Light of the irregular World\n\nVII. Of Storms and Tempests in the irregular World\n\nVIII. Of the several Seasons; or rather, of the several Tempers in the\nirregular World, ibid.\n\nIX. The Conclusion of the irregular and unhappy, or cursed World\n\n\nThe Fifth Part.\n\nFifteen Sections concerning Restoring-Beds, or Wombs\n\n\nThe Conclusion\n\n\n\n\nGROUNDS OF Natural Philosophy.\n\n\n\n\nThe First Part.\n\n\n\n\nCHAP. I. Of MATTER.\n\n\nMatter is that we name Body; which Matter cannot be less, or more,\nthan Body: Yet some Learned Persons are of opinion, That there are\nSubstances that are not Material Bodies. But how they can prove any\nsort of Substance to be no Body, I cannot tell: neither can any of\nNature's Parts express it, because a Corporeal Part cannot have an\nIncorporeal Perception. But as for Matter, there may be degrees, as,\n_more pure_, or _less pure_; but there cannot be any Substances in\nNature, that are between Body, and no Body: Also, Matter cannot be\nfigureless, neither can Matter be without Parts. Likewise, there cannot\nbe Matter without Place, nor Place without Matter; so that Matter,\nFigure, or Place, is but one thing: for, it is as impossible for One\nBody to have Two Places, as for One Place to have Two Bodies; neither\ncan there be Place, without Body.\n\n\n\n\nCHAP. II. Of MOTION.\n\n\nThough Matter might be without Motion, yet Motion cannot be without\nMatter; for it is impossible (in my opinion) that there should be an\nImmaterial Motion in Nature: and if Motion is corporeal, then Matter,\nFigure, Place, and Motion, is but one thing, _viz_. a corporeal\nfigurative Motion. As for a First Motion, I cannot conceive how it can\nbe, or what that First Motion should be: for, an Immaterial cannot have\na Material Motion; or, so strong a Motion, as to set all the Material\nParts in Nature, or this World, a-moving; but (in my opinion) every\nparticular part moves by its own Motion: If so, then all the Actions\nin Nature are self-corporeal, figurative Motions. But this is to be\nnoted, That as there is but one Matter, so there is but one Motion; and\nas there are several Parts of Matter, so there are several Changes of\nMotion: for, as Matter, of what degree soever it is, or can be, is but\nMatter; so Motion, although it make Infinite Changes, can be but Motion.\n\n\n\n\nCHAP. III. Of the degrees of MATTER.\n\n\nThough Matter can be neither more nor less than Matter; yet there\nmay be degrees of Matter, as _more pure_, or _less pure_; and yet\nthe purest Parts are as much material, in relation to the nature of\nMatter, as the grossest: Neither can there be more than two sorts of\nMatter, namely, that sort which is Self-moving, and that which is not\nSelf-moving. Also, there can be but two sorts of the Self-moving Parts;\nas, that sort that moves intirely without Burdens, and that sort that\nmoves with the Burdens of those Parts that are not Self-moving: So that\nthere can be but these three sorts; Those parts that are not moving,\nthose that move free, and those that move with those parts that are not\nmoving of themselves: Which degrees are (in my opinion) the Rational\nParts, the Sensitive Parts, and the Inanimate Parts; which three sorts\nof Parts are so join'd, that they are but as one Body; for, it is\nimpossible that those three sorts of Parts should subsist single, by\nreason Nature is but one united material Body.\n\n\n\n\nCHAP. IV. Of VACUUM.\n\n\nIn my opinion, there cannot possibly be any _Vacuum_: for, though\nNature, as being material, is divisible and compoundable; and, having\nSelf-motion, is in perpetual action: yet Nature cannot divide or\ncompose _from_ her self, although she may move, divide, and compose in\nher self: But, were it possible Nature's Parts could wander and stray\nin, and out of _Vacuum_, there would be a Confusion; for, where Unity\nis not, Order cannot be: Wherefore, by the Order and Method of Nature's\ncorporeal Actions, we may perceive, there is no _Vacuum_: For, what\nneeds a _Vacuum_, when as Body and Place is but one thing; and as the\nBody alters, so doth the Place?\n\n\n\n\nCHAP. V. The difference of the Two Self-moving Parts of Matter.\n\n\nThe Self-moving Parts of Nature seem to be of two sorts, or degrees;\none being purer, and so more agil and free than the other; which (in\nmy opinion) are the Rational Parts of Nature. The other sort is not so\npure; and are the Architectonical Parts, which are the Labouring Parts,\nbearing the grosser Materials about them, which are the Inanimate\nParts; and this sort (in my opinion) are the Sensitive Parts of Nature;\nwhich form, build, or compose themselves with the Inanimate Parts, into\nall kinds and sorts of Creatures, as Animals, Vegetables, Minerals,\nElements, or what Creatures soever there are in Nature: Whereas the\nRational are so pure, that they cannot be so strong Labourers, as to\nmove with Burdens of Inanimate Parts, but move freely without Burdens:\nfor, though the Rational and Sensitive, with the Inanimate, move\ntogether as one Body; yet the Rational and Sensitive, do not move as\none Part, as the sensitive doth with the Inanimate. But, pray mistake\nme not, when I say, the Inanimate Parts are grosser; as if I meant,\nthey were like some densed Creature; for, those are but Effects, and\nnot Causes: but, I mean gross, dull, heavy Parts, as, that they are\nnot Self-moving; nor do I mean by Purity, Rarity; but Agility: for,\nRare or Dense Parts, are Effects, and not Causes: And therefore, if\nany should ask, Whether the Rational and Sensitive Parts were Rare, or\nDense; I answer, They may be Rare or Dense, according as they contract,\nor dilate their Parts; for there is no such thing as a Single Part in\nNature: for Matter, or Body, cannot be so divided, but that it will\nremain Matter, which is divisible.\n\n\n\n\nCHAP. VI. Of Dividing and Uniting of Parts.\n\n\nThough every Self-moving Part, or Corporeal Motion, have free-will to\nmove after what manner they please; yet, by reason there can be no\nSingle Parts, several Parts unite in one Action, and so there must\nbe united Actions: for, though every particular Part may divide from\nparticular Parts; yet those that divide from some, are necessitated to\njoin with other Parts, at the same point of time of division; and at\nthat very same time, is their uniting or joining: so that Division,\nand Composition or Joining, is as one and the same act. Also, every\naltered Action, is an altered figurative Place, by reason Matter,\nFigure, Motion, and Place, is but one thing; and, by reason Nature is a\nperpetual motion, she must of necessity cause infinite Varieties.\n\n\n\n\nCHAP. VII. Of Life and Knowledg.\n\n\nAll the Parts of Nature have Life and Knowledg; but, all the Parts have\nnot Active Life, and a perceptive Knowledg, but onely the Rational and\nSensitive: And this is to be noted, That the variousness, or variety\nof Actions, causes varieties of Lives and Knowledges: For, as the\nSelf-moving parts alter, or vary their Actions; so they alter and vary\ntheir Lives and Knowledges; but there cannot be an Infinite particular\nKnowledg, nor an Infinite particular Life; because Matter is divisible\nand compoundable.\n\n\n\n\nCHAP. VIII. Of Nature's Knowledg and Perception.\n\n\nIf Nature were not Self-knowing, Self-living, and also Perceptive,\nshe would run into Confusion: for, there could be neither Order, nor\nMethod, in Ignorant motion; neither would there be distinct kinds or\nsorts of Creatures, nor such exact and methodical Varieties as there\nare: for, it is impossible to make orderly and methodical Distinctions,\nor distinct Orders, by Chances: Wherefore, Nature being so exact (as\nshe is) must needs be Self-knowing and Perceptive: And though all her\nParts, even the Inanimate Parts, are Self-knowing, and Self-living;\nyet, onely her Self-moving Parts have an active Life, and a perceptive\nKnowledg.\n\n\n\n\nCHAP. IX. Of PERCEPTION in general.\n\n\n_Perception_ is a sort of Knowledg, that hath reference to Objects;\nthat is, Some Parts to know other Parts: But yet Objects are not the\ncause of Perception; for the cause of Perception is Self-motion.\nBut some would say, _If there were no Object, there could be no\nPerception_. I answer: It is true; for, that cannot be perceived, that\nis not: but yet, corporeal motions cannot be without Parts, and so not\nwithout Perception. But, put an impossible case, as, That there could\nbe a single Corporeal Motion, and no more in Nature; that Corporeal\nMotion may make several Changes, somewhat like _Conceptions_, although\nnot _Perceptions_: but, Nature being Corporeal, is composed of Parts,\nand therefore there cannot be a want of Objects. But there are Infinite\nseveral manners and ways of Perception; which proves, That the Objects\nare not the Cause: for, every several kind and sort of Creatures, have\nseveral kinds and sorts of Perception, according to the nature and\nproperty of such a kind or sort of Composition, as makes such a kind\nor sort of Creature; as I shall treat of, more fully, in the following\nParts of this Book.\n\n\n\nCHAP. X. Of Double PERCEPTION.\n\n\nThere is a _Double Perception_ in Nature, the Rational Perception, and\nthe Sensitive: The Rational Perception is more subtil and penetrating\nthan the Sensitive; also, it is more generally perceptive than the\nSensitive; also, it is a more agil Perception than the Sensitive: All\nwhich is occasioned not onely through the _purity_ of the Rational\nparts, but through the _liberty_ of the Rational parts; whereas the\nSensitive being incumbred with the Inanimate parts, is obstructed\nand retarded. Yet all Perceptions, both Sensitive and Rational,\nare in parts; but, by reason the Rational is freer, (being not a\npainful Labourer) can more easily make an united Perception, than\nthe Sensitive; which is the reason the Rational parts can make a\nWhole Perception of a Whole Object: Whereas the Sensitive makes but\nPerceptions in part, of one and the same Object.\n\n\n\n\nCHAP. XI. Whether the Triumphant Parts can be perceived distinctly from\neach other.\n\n\nSome may make this Question,_ Whether the Three sorts of Parts, the\nRational, Sensitive, and Inanimate, may be singly perceived?_ I answer,\nNot unless there were single Parts in Nature; but, though they cannot\nbe singly perceived, yet they singly perceive; because, every Part hath\nits own motion, and so its own perception. And though those Parts, that\nhave not self-motion, have not perception; yet, being joined, as one\nBody, to the Sensitive, they may by the Sensitive Motion, have some\ndifferent sorts of Self-knowledg, caused by the different actions of\nthe Sensitive parts; but that is not _Perception_. But, as I said, the\n_Triumphant Parts_ cannot be perceived distinctly asunder, though their\nActions may be different: for, the joining, or intermixing of Parts,\nhinders not the several Actions; as for example, A Man is composed of\nseveral Parts, or, (as the Learned term them) _Corporeal Motions_; yet,\nnot any of those different Parts, or Corporeal Motions, are a hindrance\nto each other: The same between the _Sensitive_ and _Rational Parts_.\n\n\n\n\nCHAP. XII. Whether Nature can know her self, or have an Absolute Power\nof her self, or have an exact Figure.\n\n\nI was of an opinion, That Nature, because Infinite, could not know\nher Self; because Infinite hath no limit. Also, That Nature could not\nhave an Absolute Power over her own Parts, because she had Infinite\nParts; and, that the Infiniteness did hinder the Absoluteness: But\nsince I have consider'd, That the Infinite Parts must of necessity be\nSelf-knowing; and that those Infinite Self-knowing Parts are united in\none Infinite Body, by which Nature must have both an United Knowledg,\nand an United Power. Also, I questioned, Whether Nature could have an\nExact Figure, (but, mistake me not; for I do not mean the Figure of\nMatter, but a composed Figure of Parts) because Nature was composed\nof Infinite Variety of Figurative Parts: But considering, that those\nInfinite Varieties of Infinite Figurative Parts, were united into one\nBody; I did conclude, That she must needs have an Exact Figure, though\nshe be Infinite: As for example, This World is composed of numerous\nand several Figurative parts, and yet the World hath an exact Form and\nFrame, the same which it would have if it were Infinite. But, as for\nSelf-knowledg, and Power, certainly God hath given them to Nature,\nthough her Power be limited: for, she cannot move beyond her Nature;\nnor hath she power to make her self any otherwise than what she is,\nsince she cannot create, or annihilate any part, or particle: nor can\nshe make any of her Parts, Immaterial; or any Immaterial, Corporeal:\nNor can she give to one part, the Nature (_viz_. the Knowledg, Life,\nMotion, or Perception) of another part; which is the reason one\nCreature cannot have the properties, or faculties of another; they may\nhave the like, but not the same.\n\n\n\n\nCHAP. XIII. Nature cannot judg her self.\n\n\nAlthough Nature knows her self, and hath a free power of her self;\n(I mean, a natural Knowledg and Power) yet, Nature cannot be an\nupright, and just Judg of her self, and so not of any of her Parts;\nbecause every particular part is a part of her self. Besides, as\nshe is Self-moving, she is Self-changeing, and so she is alterable:\nWherefore, nothing can be a perfect, and a just Judg, but something\nthat is Individable, and Unalterable, which is the Infinite GOD, who\nis Unmoving, Immutable, and so Unalterable; who is the Judg of the\nInfinite Corporeal Actions of his Servant Nature. And this is the\nreason that all Nature's Parts appeal to God, as being the only Judg.\n\n\n\n\nCHAP. XIV. Nature Poyses, or Balances her Actions.\n\n\nAlthough Nature be Infinite, yet all her Actions seem to be _poysed_,\nor _balanced_, by Opposition; as for example, As Nature hath dividing,\nso composing actions: Also, as Nature hath regular, so irregular\nactions; as Nature hath dilating, so contracting actions: In short,\nwe may perceive amongst the Creatures, or Parts of this World, slow,\nswift, thick, thin, heavy, leight, rare, dense, little, big, low, high,\nbroad, narrow, light, dark, hot, cold, productions, dissolutions,\npeace, warr, mirth, sadness, and that we name _Life_, and _Death_;\nand infinite the like; as also, infinite varieties in every several\nkind and sort of actions: but, the infinite varieties are made by the\nSelf-moving parts of Nature, which are the Corporeal Figurative Motions\nof Nature.\n\n\n\n\nCHAP. XV. Whether there be Degrees of Corporeal Strength.\n\n\nAs I have declared, there are (in my Opinion) Two sorts of Self-moving\nParts; the one Sensitive, the other Rational. The Rational parts\nof my Mind, moving in the manner of Conception, or Inspection, did\noccasion some Disputes, or Arguments, amongst those parts of my Mind.\nThe Arguments were these: _Whether there were degrees of Strength, as\nthere was of Purity, between their own sort, as, the Rational and the\nSensitive?_ The Major part of the Argument was,_ That Self-motion could\nbe but Self-motion: for, not any part of Nature could move beyond its\npower of Self-motion_. But the Minor part argued, _That the Self-motion\nof the Rational, might be_ _stronger than the Self-motion of the\nSensitive._ But the Major part was of the opinion, _That there could be\nno degrees of the Power of Nature, or the Nature of Nature: for Matter,\nwhich was Nature, could be but Self-moving, or not Self-moving; or\npartly Self-moving, or not Self-moving._ But the Minor argued, _That\nit was not against the nature of Matter to have degrees of Corporeal\nStrength, as well as degrees of Purity: for, though there could not be\ndegrees of Purity amongst the Parts of the same sort, as amongst the\nParts of the Rational, or amongst the Parts of the Sensitive; yet, if\nthere were degrees of the Rational and Sensitive Parts, there might\nbe degrees of Strength._ The Major part said, _That if there were\ndegrees of Strength, it would make a Confusion, by reason there would\nbe no Agreement; for, the Strongest would be Tyrants to the Weakest,\nin so much as they would never suffer those Parts to act methodically\nor regularly._ But the Minor part said, _that they had observed, That\nthere was degrees of Strength amongst the Sensitive Parts._ The Major\npart argued,_ That they had not degrees of Strength by Nature; but,\nthat the greater Number of Parts were stronger than a less Number of\nParts. Also, there were some sorts of Actions, that had advantage of\nother sorts. Also, some sorts of Compositions are stronger than other;\nnot through the degrees of innate Strength, nor through the number\nof Parts; but, through the manner and form of their Compositions, or\nProductions._ Thus my Thoughts argued; but, after many Debates and\nDisputes, at last my Rational Parts agreed, That, If there were degrees\nof Strength, it could not be between the Parts of the same degree, or\nsort; but, between the Rational and Sensitive; and if so, the Sensitive\nwas Stronger, being _less pure_; and the Rational was more Agil, being\n_more pure_.\n\n\n\n\nCHAP. XVI. Of Effects, and Cause.\n\n\nTo treat of Infinite Effects, produced from an an Infinite Cause, is an\nendless Work, and impossible to be performed, or effected; only this\nmay be said, That the Effects, though Infinite, are so united to the\nmaterial Cause, as that not any single effect can be, nor no Effect can\nbe annihilated; by reason all Effects are in the power of the Cause.\nBut this is to be noted, That some Effects producing other Effects,\nare, in some sort or manner, a Cause.\n\n\n\n\nCHAP. XVII. Of INFLUENCE.\n\n\nAn _Influence_ is this; When as the Corporeal Figurative Motions, in\ndifferent kinds, and sorts of Creatures, or in one and the same sorts,\nor kinds, move sympathetically: And though there be antipathetical\nMotions, as well as sympathetical; yet, all the Infinite parts of\nMatter, are agreeable in their nature, as being all Material, and\nSelf-moving; and by reason there is no _Vacuum_, there must of\nnecessity be an Influence amongst all the Parts of Nature.\n\n\n\n\nCHAP. XVIII. Of FORTUNE and CHANCE.\n\n\n_Fortune_, is only various Corporeal Motions of several Creatures,\ndesign'd to one Creature, or more Creatures; either to _that_ Creature,\nor _those_ Creatures Advantage, or Disadvantage: If Advantage, Man\nnames it _Good Fortune_; if Disadvantage, Man names it _Ill Fortune_.\nAs for _Chance_, it is the visible Effects of some hidden Cause;\nand _Fortune_, a sufficient Cause to produce such Effects: for, the\nconjunction of sufficient Causes, doth produce such or such Effects;\nwhich Effects could not be produced, if any of those Causes were\nwanting: So that, _Chances_ are but the Effects of Fortune.\n\n\n\n\nCHAP. XIX. Of TIME and ETERNITY.\n\n\n_Time_ is not a Thing by it self; nor is _Time_ Immaterial: for, _Time_\nis only the variations of Corporeal Motions; but Eternity depends not\non Motion, but of a Being without Beginning, or Ending.\n\n\n\n\nThe Second Part.\n\n\n\n\nCHAP. I. Of CREATURES.\n\n\nAll Creatures are Composed-Figures, by the consent of Associating\nParts; by which Association, they joyn into such, or such a figured\nCreature: And though every Corporeal Motion, or Self-moving Part,\nhath its own motion; yet, by their Association, they all agree in\nproper actions, as actions proper to their Compositions: and, if every\nparticular Part, hath not a perception of all the Parts of their\nAssociation; yet, every Part knows its own Work.\n\n\n\n\nCHAP. II. Of Knowledg and Perception of different kinds and sorts of\nCreatures.\n\n\nThere is not any Creature in Nature, that is not composed of\nSelf-moving Parts, (_viz._ both of Rational and Sensitive) as also of\nthe Inanimate Parts, which are Self-knowing: so that all Creatures,\nbeing composed of these sorts of Parts, must have a Sensitive, and\nRational Knowledg and Perception, as Animals, Vegetables, Minerals,\nElements, or what else there is in Nature: But several kinds, and\nseveral sorts in these kinds of Creatures, being composed after\ndifferent manners, and ways, must needs have different Lives,\nKnowledges, and Perceptions: and not only every several kind, and\nsort, have such differences; but, every particular Creature, through\nthe variations of their Self-moving Parts, have varieties of Lives,\nKnowledges, Perceptions, Conceptions, and the like; and not only so,\nbut every particular part of one and the same Creature, have varieties\nof Knowledges, and Perceptions, because they have varieties of Actions.\nBut, (as I have declared) there is not any different kind of Creature,\nthat can have the like Life, Knowledg, and Perception; not only because\nthey have different Productions, and different Forms; but, different\nNatures, as being of different kinds.\n\n\n\n\n\nCHAP. III. Of Perception of Parts, and United Perception.\n\n\nAll the Self-moving Parts are perceptive; and, all Perception is in\nParts, and is dividable, and compoundable, as being Material; also,\nAlterable, as being Self-moving: Wherefore, no Creature that is\ncomposed, or consists of many several sorts of Corporeal Figurative\nMotions, but must have many sorts of Perception; which is the reason\nthat one Creature, as Man, cannot perceive another Man any otherwise\nbut in Parts: for, the Rational, and Sensitive; nay, all the Parts of\none and the same Creature, perceive their Adjoining Parts, as they\nperceive Foreign Parts; only, by their close conjunction and near\nrelation, they unite in one and the same actions. I do not say, they\nalways agree: for, when they move irregularly, they disagree: And some\nof those United Parts, will move after one manner, and some after\nanother; but, when they move regularly, then they move to one and the\nsame Design, or one and the same United Action. So, although a Creature\nis composed of several sorts of Corporeal Motions; yet, these several\nsorts, being properly united in one Creature, move all agreeably to\nthe Property and Nature of the whole Creature; that is, the particular\nParts move according to the property of the whole Creature; because\nthe particular Parts, by conjunction, make the Whole: So that, the\nseveral Parts make one Whole; by which, a Whole Creature hath both a\ngeneral Knowledg, and a Knowledg of Parts; whereas, the Perceptions of\nForeign Objects, are but in the Parts: and this is the reason why one\nCreature perceives not the Whole of another Creature, but only some\nParts. Yet this is to be noted, That not any Part hath another Part's\nNature, or Motion, nor therefore, their Knowledg, or Perception; but,\nby agreement, and unity of Parts, there is composed Perceptions.\n\n\n\n\nCHAP. IV. Whether the Rational and Sensitive Parts have a Perception of\neach other.\n\n\nSome may ask the Question, _Whether the Rational and Sensitive, have\nPerception of each other?_ I answer: In my Opinion, they have. For,\nthough the Rational and Sensitive Parts, be of two sorts; yet, both\nsorts have Self-motion; so that they are but as one, as, that they are\nboth Corporeal Motions; and, had not the Sensitive Parts incumbrances,\nthey would be, in a degree, as agil, and as free as the Rational. But,\nthough each sort hath perception of each other, and some may have the\nlike; yet they have not the same: for, not any Part can have another's\nPerception, or Knowledg; but, by reason the Rational and Sensitive,\nare both Corporeal Motions, there is a strong sympathy between those\nsorts, in one Conjunction, or Creature. Indeed, the Rational Parts\nare the Designing Parts; and the Sensitive, the Labouring Parts; and\nthe Inanimate are as the Material Parts: not but all the three sorts\nare Material Parts; but the Inanimate, being not Self-moving, are the\nBurdensome Parts.\n\n\n\n\nCHAP. V. Of Thoughts, and the whole Mind of a Creature.\n\n\nAS for Thoughts, though they are several Corporeal Motions, or\nSelf-moving Parts; yet, being united, by Conjunction in one Creature,\ninto one whole Mind, cannot be perceived by some Parts of another\nCreature, nor by the same sort of Creature, as by another Man. But\nsome may ask, _Whether the whole Mind of one Creature, as the whole\nMind of one Man, may not perceive the whole Mind of another Man_? I\nanswer, That if the Mind was not joyn'd and mix'd with the Sensitive\nand Inanimate Parts, and had not interior, as well as exterior Parts,\nthe whole Mind of one Man, might perceive the whole Mind of another\nMan; but, that being not possible, one whole Mind cannot perceive\nanother whole Mind: By which Observation we may perceive, there are no\n_Platonick Lovers_ in Nature. But some may ask, Whether the Sensitive\nParts can perceive the Rational, in one and the same Creature? I\nanswer, They do; for if they did not, it were impossible for the\nSensitive Parts to execute the Rational Designs; so that, what the Mind\ndesigns, the Sensitive Body doth put in execution, as far as they have\nPower: But if, through Irregularities, the Body be sick, and weak, or\nhath some Infirmities, they cannot execute the Designs of the Mind.\n\n\n\n\nCHAP. VI. Whether the Mind of one Creature, can perceive the Mind of\nanother Creature.\n\n\nSome may ask the reason, _Why one Creature, as Man, cannot perceive the\nThoughts of another Man, as well as he perceives his exterior Sensitive\nParts?_ I answer, That the Rational Parts of one Man, perceive as\nmuch of the Rational Parts of another Man, as the Sensitive Parts of\nthat Man doth of the Sensitive Parts of the other Man; that is, as\nmuch as is presented to his Perception: for, all Creatures, and every\npart and particle, have those three sorts of Matter; and therefore,\nevery part of a Creature is perceiving, and perceived. But, by reason\nall Creatures are composed of Parts, (_viz._ both of the Rational and\nSensitive) all Perceptions are in parts, as well the Rational, as the\nSensitive Perception: yet, neither the Rational, nor the Sensitive, can\nperceive all the Interior Parts or Corporeal Motions, unless they were\npresented to their perception: Neither can one Part know the Knowledg\nand Perception of another Part: but, what Parts of one Creature are\nsubject to the perception of another Creature, those are perceived.\n\n\n\n\nCHAP. VII. Of Perception, and Conception.\n\n\nAlthough the Exterior Parts of one Creature, can but perceive the\nExterior Parts of another Creature; yet, the Rational can make\nConceptions of the Interior Parts, but not Perception: for, neither\nthe Sense, nor Reason, can perceive what is not present, but by rote,\nas after the manner of Conceptions, or Remembrances, as I shall in\nmy following Chapters declare: So that, the Exterior Rational Parts,\nthat are with the Exterior Sensitive Parts of an Object, are as much\nperceived, the one, as the other: but, those Exterior Parts of an\nObject, not moving in particular Parties, as in the whole Creature, is\nthe cause that some Parts of one Creature, cannot perceive the whole\nComposition or Frame of another Creature: that is, some of the Rational\nParts of one Creature, cannot perceive the whole Mind of another\nCreature. The like of the Sensitive Parts.\n\n\n\n\nCHAP. VIII. Of Human Suppositions.\n\n\nAlthough Nature hath an Infinite Knowledg and Perception; yet, being\na Body, and therefore divisible and compoundable; and having, also,\nSelf-motion, to divide and compound her Infinite Parts, after infinite\nseveral manners; is the reason that her finite Parts, or particular\nCreatures, cannot have a general or infinite Knowledg, being limited,\nby being finite, to finite Perceptions, or perceptive Knowledg; which\nis the cause of _Suppositions_, or Imaginations, concerning Forrein\nObjects: As for example, A Man can but perceive the Exterior Parts\nof another Man, or any other Creature, that is subject to Human\nPerception; yet, his Rational Parts may suppose, or presuppose, what\nanother Man thinks, or what he will act: and for other Creatures, a\nMan may suppose or imagine what the innate nature of such a Vegetable,\nor Mineral, or Element is; and may imagine or suppose the Moon to\nbe another World, and that all the fixed Starrs are Sunns; which\nSuppositions, Man names _Conjectures_.\n\n\n\n\nCHAP. IX. Of Information between several Creatures.\n\n\nNo question but there is _Information_ between all Creatures: but,\nseveral sorts of Creatures, having several sorts of Informations, it\nis impossible for any particular sort to know, or have perceptions\nof the Infinite, or Numberless Informations, between the Infinite\nand Numberless Parts, or Creatures of Nature: Nay, there are so\nmany several Informations amongst one sort (as of Mankind) that it\nis impossible for one Man to perceive them all; no, nor can one Man\ngenerally perceive the particular Informations that are between the\nparticular Parts of his Sensitive Body; or between the particular\nInformations of his Rational Body; or between the particular Rational\nand Sensitive Parts: much less can Man perceive, or know the several\nInformations of other Creatures.\n\n\n\n\nCHAP. X. The Reason of several kinds and sorts of Creatures.\n\n\nSome may ask, _Why there are such sorts of Creatures, as we perceive\nthere are, and not other sorts?_ I answer, That, 'tis probable, we do\nnot perceive all the several kinds and sorts of Creatures in Nature:\nIn truth, it is impossible (if Nature be Infinite) for a Finite to\nperceive the Infinite varieties of Nature._ Also they may ask, Why the\nPlanets are of a Spherical Shape, and Human Creatures are of an Upright\nshape, and Beasts of a Bending and stooping shape? Also, Why Birds\nare made to flye, and not Beasts? And for what Cause, or Design, have\nAnimals such and such sorts of shapes and properties? And Vegetables\nsuch and such sorts of shapes and properties? And so of Minerals and\nElements?_ I answer; That several sorts, kinds, and differences of\nParticulars, causes Order, by reason it causes Distinctions: for, if\nall Creatures were alike, it would cause a Confusion.\n\n\n\n\nCHAP. XI. Of the several Properties of several Kinds and sorts of\nCreatures.\n\n\nAs I have said, There are several kinds, and several sorts, and several\nparticular Creatures of several kinds and sorts; whereof there are\nsome Creatures of a mixt kind, and some of a mixt sort, and some of a\nmixture of some particulars. Also, there are some kind of Creatures,\nand sorts of Creatures; as also Particulars of a Dense Nature, others\nof a Rate Nature; some of a Leight Nature, some of a Heavy Nature; some\nof a Bright Nature, some of a Dark Nature; some of an Ascending Nature,\nsome of a Descending Nature; some of a Hard Nature, some of a Soft\nNature; some of a Loose Nature, and some of a Fixt Nature; some of an\nAgil Nature, and some of a Slow Nature; some of a Consistent Nature,\nand some of a Dissolving Nature: All which is according to the Frame\nand Form of their Society, or Composition.\n\n\n\n\nThe Third Part.\n\n\n\n\nCHAP. I. Of Productions in general.\n\n\nThe Self-moving Parts, or Corporeal Motions, are the Producers of\nall Composed Figures, such as we name _Creatures_: for, though all\nMatter hath Figure, by being Matter; for it were non-sense to say,\n_Figureless Matter_; since the most pure Parts of Matter, have Figure,\nas well as the grossest; the rarest, as well as the densed: But, such\nComposed Figures which we name _Creatures_, are produced by particular\nAssociations of Self-moving Parts, into particular kinds, and sorts;\nand particular Creatures in every kind, or sort. The particular kinds,\nthat are subject to Human Perceptions, are those we name Animals,\nVegetables, Minerals, and Elements; of which kinds, there are numerous\nsorts; and of every sort, infinite particulars: And though there\nbe Infinite Varieties in Nature, made by the Corporeal Motions, or\nSelf-moving Parts, which might cause a Confusion: Yet, considering\nNature is intire in her self, as being only Material, and as being\nbut one United Body; also, poysing all her Actions by Opposites; 'tis\nimpossible to be any ways in Extreams, or to have a Confusion.\n\n\n\n\nCHAP. II. Of Productions in general.\n\n\nThe Sensitive Self-moving Parts, or Corporeal Motions, are the\nLabouring Parts of all Productions, or Fabricks of all Creatures; but\nyet, those Corporeal Motions, are parts of the Creature they produce:\nfor, Production is only a Society of particular Parts, that joyn into\nparticular Figures, or Creatures: but, as Parts produce Figures, by\nAssociation; so they dissolve those Figures by Division: for, Matter is\na perpetual Motion, that is always dividing and composing; so that not\nany Creature can be eternally one and the same: for, if there were no\nDissolvings, and Alterings, there would be no varieties of Particulars;\nfor, though the kinds and sorts may last, yet not the Particulars. But,\nmistake me not, I do not say those Figures are lost,\n\nor annihilated in Nature; but only, their Society is dissolved, or\ndivided in Nature. But this is to be noted, That some Creatures are\nsooner produced and perfected, than others; and again, some Creatures\nare sooner decayed, or dissolved.\n\n\n\n\nCHAP. III. Of Productions in general.\n\n\nThere are so many different composed Parts, and so much of variety of\nAction in every several Part of one Creature, as 'tis impossible for\nHuman Perception to perceive them; nay, not every Corporeal Motion of\none Creature, doth perceive all the varieties of the same Society; and,\nby the several actions, not only of several Parts, but of one and the\nsame Parts, cause such obscurity, as not any Creature can tell, not\nonly how they were produced, but, not how they consist: But, by reason\nevery Part knows his own Work, there is Order and Method: For example,\nIn a Human Creature, those Parts that produce, or nourish the Bones,\nthose of the Sinews, those of the Veins, those of the Flesh, those of\nthe Brains, and the like, know all their several Works, and consider\nnot each several composed Part, but what belongs to themselves; the\nlike, I believe, in Vegetables, Minerals, or Elements. But mistake me\nnot; for, I do not say, those Corporeal Motions in those particulars,\nare bound to those particular Works, as, that they cannot change, or\nalter their actions if they will, and many times do: as some Creatures\ndissolve before they are perfect, or quite finished; and some as soon\nas finished; and some after some short time after they are finished;\nand some continue long, as we may perceive by many Creatures that dye,\nwhich I name Dissolving in several Ages; but, untimely Dissolutions,\nproceed rather from some particular Irregularities of some particular\nParts, than by a general Agreement.\n\n\n\n\nCHAP. IV. Of Productions in general.\n\n\nThe Reason that all Creatures are produced by the ways of Production,\nas one Creature to be composed out of other Creatures, is, That\nNature is but one Matter, and that all her Parts are united as one\nMaterial Body, having no Additions, or Diminutions; no new Creations,\nor Annihilations: But, were not Nature one and the same, but that her\nParts were of different natures; yet, Creatures must be produced by\nCreatures, that is, Composed Figures, as a Beast, a Tree, a Stone,\nWater, &c. must be composed of _Parts_, not a _single Part_: for, a\nsingle Part cannot produce composed Figures; nor can a single Part\nproduce another single Part; for, Matter cannot create Matter; nor can\none Part produce another Part out of it self: Wherefore, all Natural\nCreatures are produced by the consent and agreement of many Self-moving\nParts, or Corporeal Motions, which work to a particular Design, as to\nassociate into particular kinds and sorts of Creatures.\n\n\n\n\nCHAP. V. Of Productions in general.\n\n\nAs I said in my former Chapter, That all Creatures are produced, or\ncomposed by the agreement and consent of particular Parts; yet some\nCreatures are composed of more, and some of fewer Parts: neither are\nall Creatures produced, or composed after one and the same manner; but\nsome after one manner, and some after another manner: Indeed, there\nare divers manners of Productions, both of those we name Natural, and\nthose we name _Artificial_; but I only treat of Natural Productions,\nwhich are so various, that it is a wonder if any two Creatures are\njust alike; by which we may perceive, that not only in several kinds\nand sorts, but in Particulars of every kind, or sort, there is some\ndifference, so as to be distinguished from each other, and yet the\nspecies of some Creatures are like to their kind, and sort, but not\nall; and the reason that most Creatures are in _Species_, according\nto their sort, and kind, is not only, that Nature's Wisdom orders and\nregulates her Corporeal Figurative Motions, into kinds and sorts of\nSocieties and Conjunctions; but, those Societies cause a perceptive\nAcquaintance, and an united Love, and good liking of the Compositions,\nor Productions: and not only a love to their Figurative Compositions,\nbut to all that are of the same sort, or kind; and especially, their\nbeing accustom'd to actions proper to their Figurative Compositions,\nis the cause that those Parts, that divide from the Producers, begin a\nnew Society, and, by degrees, produce the like Creature; which is the\ncause that Animals and Vegetables produce according to their likeness.\nThe same may be amongst Minerals and Elements, for all we can know.\nBut yet, some Creatures of one and the same sort, are not produced\nafter one and the same manner: As for example, One and the same sort\nof Vegetables, may be produced after several manners, and yet, in the\neffect, be the same, as when Vegetables are sowed, planted, engrafted;\nas also, Seeds, Roots, and the like, they are several manners, or ways\nof Productions, and yet will produce the same sort of Vegetable: but,\nthere will be much alterations in replanting, which is occasioned by\nthe change of associating Parts, and Parties; but as for the several\nProductions\n\nof several kinds and sorts, they are very different; as for example,\nAnimals are not produced as Vegetables, or Vegetables as Minerals, nor\nMinerals as any of the rest: Nor are all Animals produced alike, nor\nMinerals, or Vegetables; but after many different manners, or ways.\nNeither are all Productions like their Producers; for, some are so far\nfrom resembling their Figurative Society, that they produce another\nkind, or sort of Composed Figures; as for example, Maggots out of\nCheese, other Worms out of Roots, Fruits, and the like: but these sorts\nof Creatures, Man names _Insects_; but yet they are Animal Creatures,\nas well as others.\n\n\n\n\nCHAP. VI. Of Productions in general.\n\n\nAll Creatures are Produced, and Producers; and all these Productions\npartake more or less of the Producers; and are necessitated so to do,\nbecause there cannot be any thing New in Nature: for, whatsoever is\nproduced, is of the same Matter; nay, every particular Creature hath\nits particular Parts: for, not any one Creature can be produced of\nany other Parts than what produced it; neither can the same Producer\nproduce one and the same double, (as I may say to express my self:)\nfor, though the same Producers may produce the like, yet not the same:\n\nfor, every thing produced, hath its own Corporeal Figurative Motions;\nbut this might be, if Nature was not so full of variety: for, if all\nthose Corporeal Motions, or Self-moving Parts, did associate in the\nlike manner, and were the very same Parts, and move in the very same\nmanner; the same Production, or Creature, might be produced after it\nwas dissolved; but, by reason the Self-moving Parts of Nature are\nalways dividing and composing _from_, and _to_ Parts, it would be very\ndifficult, if not impossible.\n\n\n\n\nCHAP. VII. Of Productions in general.\n\n\nAs there are Productions, or Compositions, made by the Sensitive\nCorporeal Motions, so there are of the Rational Corporeal Motions,\nwhich are Composed Figures of the Mind: And the reason the Rational\nProductions are more various, as also more numerous, is, That the\nRational is more loose, free, and so more agil than the Sensitive;\nwhich is also the reason that the Rational Productions require not such\ndegrees of Time, as the Sensitive. But I shall treat more upon this\nSubject, when I treat of that Animal we name _MAN_.\n\n\n\n\nCHAP. VII. _Lastly_, Of Productions in general.\n\n\nThough all Creatures are made by the several Associations of\nSelf-moving Parts, or (as the Learned name them) _Corporeal Motions_;\nyet, there are infinite varieties of Corporeal Figurative Motions, and\nso infinite several manners and ways of Productions; as also, infinite\nvarieties of Figurative Motions in every produced Creature: Also, there\nis variety in the difference of Time, of several Productions, and of\ntheir Consistency and Dissolution: for, some Creatures are produced\nin few Hours, others not in many Years. Again, some continue not a\nDay; others, numbers of Years. But this is to be noted, That according\nto the Regularity, or Irregularity of the Associating Motions, their\nProductions are more or less perfect. Also, this is to be noted, That\nthere are Rational Productions, as well as Sensitive: for, though all\nCreatures are composed both of Sensitive and Rational Parts, yet the\nRational Parts move after another manner.\n\n\n\n\nCHAP. VIII. Productions must partake of some Parts of their Producers.\n\n\nNo Animal, or Vegetable, could be produced, but by such, or such\nparticular Producers; neither could an Animal, or Vegetable, be\nproduced without some Corporeal Motions of their Producers; that is,\nsome of the Producers Self-moving Parts; otherwise the like Actions\nmight produce, not only the like Creatures, but the same Creatures,\nwhich is impossible: Wherefore, the things produced, are part of the\nProducers; for, no particular Creature could be produced, but by such\nparticular Producers. But this is to be noted, That all sorts of\nCreatures are produced by more, or fewer, Producers. Also, the first\nProducers are but the first Founders of the things produced, but not\nthe only Builders: for, there are many several sorts of Corporeal\nMotions, that are the Builders; for, no Creature can subsist, or\nconsist, by it self, but must assist, and be assisted: Yet, there are\nsome differences in all Productions, although of the same Producers;\notherwise all the Off-springs of one and the same Producer, would be\nalike: And though, sometimes, their several Off-springs may be so\nalike, as hardly to be distinguished; yet, that is so seldom, as it\nappears as a wonder; but there is a property in all Productions, as,\nfor the Produced to belong as a Right and Property to the _Producer_.\n\n\n\n\nCHAP. IX. Of Resemblances of several Off-springs, or Producers.\n\n\nThere are numerous kinds and sorts of Productions, and infinite manners\nand ways, in the actions of Productions; which is the cause that the\nOff-springs of the same Producers, are not so just alike, but that\nthey are distinguishable; but yet there may not only be resemblances\nbetween particular Off-springs of the same Producers, as also of the\nsame sort; but, of different sorts of Creatures: but the Actions of all\nProductions that are according to their own _Species_, are Imitating\nActions, but not Bare Imitations, as by an Incorporeal Motion; for\nif so, then a covetous Woman, that loves Gold, might produce a Wedg\nof Gold instead of a Child; also, _Virgins_ might be as Fruitful as\n_Married Wives_.\n\n\n\n\nCHAP. X. Of the Several Appearances of the Exterior Parts of One\nCreature.\n\n\nEvery altered Action of the Exterior Parts, causes an altered\nAppearance: As for example, A Man, or the like Creature, doth not\nappear when he is old, as when he was young; nor when he is sick, as\nwhen he is well in health; no, nor when he is cold, as when he is\nhot. Nor do they appear in several Passions alike: for, though Man\ncan best perceive the Alteration of his own Kind, or Sort; yet, other\nCreatures have several Appearances, as well as Man; some of which, Man\nmay perceive, though not all, being of a different sort. And not only\nAnimals, but Vegetables, and Elements, have altered Appearances, and\nmany that are subject to Man's perception.\n\n\n\n\nThe Fourth Part.\n\n\n\n\nCHAP. I. Of Animal Productions; and of the Differences between\nProductions, and Transformations.\n\n\nI understand Productions to be between Particulars; as, some particular\nCreatures to produce other particular Creatures; but not to transform\nfrom one sort of Creature, into another sort of Creature, as Cheese\ninto Maggots, and Fruit into Worms, &c. which, in some manner, is like\nMetamorphosing. So by Transformation, the Intellectual Nature, as well\nas the Exterior Form, is transform'd: Whereas Production transforms\nonly the Exterior Form, but not the Intellectual Nature; which is the\ncause that such Transformations cannot return into their former state;\nas a Worm to be a Fruit, or a Maggot a Cheese again, as formerly. Hence\nI perceive, that all sorts of Fowls are partly Produced, and partly\nTransformed: for, though an Egg be produced, yet a Chicken is but a\nTransformed Egg.\n\n\n\n\nCHAP. II. Of different Figurative Motions in MAN's Production.\n\n\nAll Creatures are produced by Degrees; which proves, That not any\nCreature is produced, in perfection, by one Act, or Figurative Motion:\nfor, though the Producers are the first Founders, yet not the Builders.\nBut, as for Animal Creatures, there be some sorts that are composed of\nmany different Figurative Motions; amongst which sorts, is Mankind, who\nhas very different Figurative Parts, as Bones, Sinews, Nerves, Muscles,\nVeins, Flesh, Skin, and Marrow, Blood, Choler, Flegm, Melancholy, and\nthe like; also, Head, Breast, Neck, Arms, Hands, Body, Belly, Thighs,\nLeggs, Feet, &c. also, Brains, Lungs, Stomack, Heart, Liver, Midriff,\nKidnies, Bladder, Guts, and the like; and all these have several\nactions, yet all agree as one, according to the property of that sort\nof Creature named MAN.\n\n\n\nCHAP. III. Of the Quickning of a Child, or any other sort of Animal\nCreatures.\n\nThe Reason that a Woman, or such like Animal, doth not feel her Child\nso soon as it is produced, is, That the Child cannot have an Animal\nMotion, until it hath an Animal Nature, that is, until it be perfectly\nan Animal Creature; and as soon as it is a perfect Child, she feels it\nto move, according to its nature: but it is only the Sensitive Parts of\nthe Child that are felt by the Mother, not the Rational; because those\nParts are as the Designers, not the Builders; and therefore, being not\nthe Labouring Parts, are not the Sensible Parts. But it is to be noted,\nThat, according to the Regularity, or Irregularity of the Figurative\nMotions, the Child is _well shaped_, or <strong>mishaped</strong>.\n\n\n\n\nCHAP. IV. Of the Birth of a Child.\n\n\nThe reason why a Child, or such like Animal Creature, stays no longer\nin the Mother's Body, than to such a certain Time, is, That a Child is\nnot Perfect before that time, and would be too big after that time; and\nso big, that it would not have room enough; and therefore it strives\nand labours for liberty.\n\n\n\n\nCHAP. V. Of Mischances, or Miscarriages of Breeding Creatures.\n\n\nWhen a Mare, Doe, Hind, or the like Animal, cast their Young, or a\nWoman miscarries of her Child, the Mischance proceeds either through\nthe Irregularities of the Corporeal Motions, or Parts of the Child; or\nthrough some Irregularity of the Parts of the Mother; or else of both\nMother and Child. If the Irregularities be of the Parts of the Child,\nthose Parts divide from the Mother, through their Irregularity: but,\nif the Irregularity be in the Parts of the Mother, then the Mother\ndivides in some manner from the Child; and if there be a distemper in\nboth of them, the Child and Mother divide from each other: but, such\nMischances are at different times, some sooner, and some later. As for\nfalse Conceptions, they are occasioned through the Irregularities of\nConception.\n\n\n\n\nCHAP. VI. Of the Encrease of Growth, and Strength of Mankind, or such\nlike Creatures.\n\n\nThe reason most Animals, especially Human Creatures, are weak whilst\nthey are Infants, and that their Strength and Growth encreases by\ndegrees, is, That a Child hath not so many Parts, as when he is a\nYouth; nor so many Parts when he is a Youth, as when he is a Man:\nfor, after the Child is parted from the Mother, it is nourished by\nother Creatures, as the Mother was, and the Child by the Mother; and\naccording as the nourishing Parts be Regular, or Irregular, so is the\nChild, Youth, or Man, weaker, or stronger; healthful, or diseased; and\nwhen the Figurative Motions move (as I may say for expression sake)\ncuriously, the Body is neatly shaped, and is, as we say, beautiful. But\nthis is to be noted, That 'tis not Greatness, or Bulk of Body, makes\na Body perfect; for, there are several sizes of every sort, or kind\nof Creatures; as also, in every particular kind, or sort; and every\nseveral size may be as perfect, one, as the other: But, I mean the\nNumber of Parts, according to the proper size.\n\n\n\n\nCHAP. VII. Of the several Properties of the several Exterior Shapes of\nseveral sorts of Animals.\n\n\nThe several Exterior Shapes of Creatures, cause several Properties,\nas Running, Jumping, Hopping, Leaping, Climbing, Galloping, Trotting,\nAmbling, Turning, Winding, and Rowling; also Creeping, Crawling,\nFlying, Soaring or Towring; Swimming, Diving, Digging, Stinging or\nPiercing; Pressing, Spinning, Weaving, Twisting, Printing, Carving,\nBreaking, Drawing, Driving, Bearing, Carrying, Holding, Griping or\nGrasping, Infolding, and Millions of the like. Also, the Exterior\nShapes cause Defences, as Horns, Claws, Teeth, Bills, Talons, Finns,\n_&c._ Likewise, the Exterior Shapes cause Offences, and give Offences:\nAs also, the different sorts of Exterior Shapes, cause different\nExterior Perceptions.\n\n\n\n\nCHAP. VIII. Of the Dividing and Uniting Parts of a particular Creature.\n\n\nThose Parts (as I have said) that were the First Founders of an Animal,\nor other sort of Creature, may not be constant Inhabitants: for, though\n\nthe Society may remain, the particular Parts may remove: Also, all\nparticular Societies of one kind, or sort, may not continue the like\ntime; but some may dissolve sooner than others. Also, some alter by\ndegrees, others of a sudden; but, of those Societies that continue, the\nparticular Parts remove, and other particular Parts unite; so, as some\nParts _were_ of the Society, so some other Parts are of the Society,\nand _will be_ of the Society: But, when the Form, Frame, and Order\nof the Society begins to alter, then that particular Creature begins\nto decay. But this is to be noted, That those particular Creatures\nthat dye in their Childhood, or Youth, were never a full and regular\nSociety; and the dissolving of a Society, whether it be a Full, or\nbut a Forming Society, Man names _DEATH_. Also, this is to be noted,\nThat the Nourishing Motion of Food, is the Uniting Motion; and the\nCleansing, or Evacuating Motions, are the Dividing Corporeal Motions.\nLikewise it is to be noted, That a Society requires a longer time of\nuniting than of dividing; by reason uniting requires assistance of\nForeign Parts, whereas dividings are only a dividing of home-Parts.\nAlso, a particular Creature, or Society, is longer in dividing its\nParts, than in altering its Actions; because a Dispersing Action is\nrequired in Division, but not in Alteration of Actions.\n\n\n\n\n\n\nThe Fifth Part.\n\n\n\n\nCHAP. I. Of MAN.\n\n\nNow I have discoursed, in the former Parts, after a general manner, of\n_Animals_: I will, in the following Chapters, speak more particularly\nof that sort we name _Mankind_; who believe (being ignorant of the\nNature of other Creatures) that they are the most knowing of all\nCreatures; and yet a _whole Man_ (as I may say for expression-sake)\ndoth not know all the Figurative Motions belonging either to his Mind,\nor Body: for, he doth not generally know every particular Action of\nhis Corporeal Motions, as, How he was framed, or formed, or perfected.\nNor doth he know every particular Motion that occasions his present\nConsistence,\n\nor Being: Nor every particular Digestive, or Nourishing Motion: Nor,\nwhen he is sick, the particular Irregular Motion that causes his\nSickness. Nor do the Rational Motions in the Head, know always the\nFigurative Actions of those of the Heel. In short, (as I said) Man doth\nnot generally know every particular Part, or Corporeal Motion, either\nof Mind, or Body: Which proves, Man's Natural Soul is not inalterable,\nor individable, and uncompoundable.\n\n\n\n\nCHAP. II. Of the variety of Man's Natural Motions.\n\n\nThere is abundance of varieties of Figurative Motions in Man: As,\nfirst, There are several Figurative Motions of the Form and Frame of\nMan, as of his Innate, Interior, and Exterior Figurative Parts. Also,\nthere are several Figures of his several Perceptions, Conceptions,\nAppetite, Digestions, Reparations, and the like. There are also several\nFigures of several Postures of his several Parts; and a difference\nof his Figurative Motions, or Parts, from other Creatures; all which\nare Numberless: And yet all these different Actions are proper to the\nNature of _MAN_.\n\n\n\n\nCHAP. III. Of Man's Shape and Speech.\n\n\nThe Shape of Man's Sensitive Body, is, in some manner, of a mixt Form:\nbut, he is singular in this, That he is of an upright and straight\nShape; of which, no other Animal but Man is: which Shape makes him\nnot only fit, proper, easie and free, for all exterior actions; but\nalso for Speech: for being streight, as in a straight and direct Line\nfrom the Head to the Feet, so as his Nose, Mouth, Throat, Neck, Chest,\nStomack, Belly, Thighs, and Leggs, are from a straight Line: also,\nhis Organ-Pipes, Nerves, Sinews, and Joynts, are in a straight and\nequal posture to each other; which is the cause, Man's Tongue, and\nOrgans, are more apt for Speech than those of any other Creature; which\nmakes him more apt to imitate any other Creature's Voyces, or Sounds:\nWhereas other Animal Creatures, by reason of their bending Shapes, and\ncrooked Organs, are not apt for Speech; neither (in my Opinion) have\nother Animals so melodious a Sound, or Voice, as Man: for, though some\nsorts of Birds Voices are sweet, yet they are weak, and faint; and\nBeasts Voices are harsh, and rude: but of all other Animals, besides\nMan, Birds are the most apt for Speech; by reason they are more of an\nupright shape, than Beasts, or any other sorts of Animal Creatures, as\nFish, and the like; for, Birds are of a straight and upright shape, as\nfrom their Breasts, to their Heads; but, being not so straight as Man;\ncauses Birds to speak uneasily, and constrainedly: Man's shape is so\ningeniously contrived, that he is fit and proper for more several sorts\nof exterior actions, than any other Animal Creature; which is the cause\nhe seems as Lord and Sovereign of other Animal Creatures.\n\n\n\n\nCHAP. IV. Of the several Figurative Parts of Human Creatures.\n\n\nThe manner of Man's Composition, or Form, is of different Figurative\nParts; whereof some of those Parts seem the Supreme, or (as I may say)\nFundamental Parts; as the Head, Chest, Lungs, Stomack, Heart, Liver,\nSpleen, Bowels, Reins, Kidnies, Gaul, and many more: also, those Parts\nhave other Figurative Parts belonging or adjoining to them, as the\nHead, Scull, Brains, _Pia-mater, Dura-mater_, Forehead, Nose, Eyes,\nCheeks, Ears, Mouth, Tongue, and several Figurative Parts belonging to\nthose; so of the rest of the Parts, as the Arms, Hands, Fingers, Leggs,\nFeet, Toes, and the like: all which different Parts, have different\nsorts of Perceptions; and yet (as I formerly said) their Perceptions\nare united: for, though all the Parts of the Human Body have different\nPerceptions; yet those different perceptions unite in a general\nPerception, both for the Subsistence, Consistence, and use of the\nWhole Man: but, concerning Particulars, not only the several composed\nFigurative Parts, have several sorts of Perceptions; but every Part\nhath variety of Perceptions, occasioned by variety of Objects.\n\n\n\n\nCHAP. V. Of the several Perceptions amongst the several Parts of MAN.\n\n\nThere being infinite several Corporeal Figurative Motions, or Actions\nof Nature, there must of necessity be infinite several Self-knowledges\nand Perceptions: but I shall only, in this Part of my Book, treat\nof the Perception proper to Mankind: And first, of the several and\ndifferent Perceptions, proper for the several and different Parts:\nfor, though every Part and Particle of a Man's Body, is perceptive;\nyet, every particular Part of a Man, is not generally perceived;\nfor, the Interior Parts do not generally perceive the Exterior;\nnor the Exterior, generally or perfectly, the Interior; and yet,\nboth Interior and Exterior Corporeal Motions, agree as one Society;\nfor, every Part, or Corporeal Motion, knows its own Office; like as\nOfficers in a Common-wealth, although they may not be acquainted with\neach other, yet they know their Employments: So every particular Man\nin a Common-wealth, knows his own Employment, although he knows not\nevery Man in the Common-wealth. The same do the Parts of a Man's\nBody, and Mind. But, if there be any Irregularity, or Disorder in a\nCommon-wealth, every Particular is disturbed, perceiving a Disorder\nin the Common-wealth. The same amongst the Parts of a Man's Body;\nand yet many of those Parts do not know the particular Cause of that\ngeneral Disturbance. As for the Disorders, they may proceed from some\nIrregularities; but for Peace, there must be a general Agreement, that\nis, every Part must be Regular.\n\n\n\n\nCHAP. VI. Of Divided and Composed Perceptions.\n\n\nAs I have formerly said, There is in Nature both Divided and Composed\nPerceptions; and for proof, I will mention Man's Exterior Perceptions;\nAs for example, Man hath a Composed Perception of Seeing, Hearing,\nSmelling, Tasting, and Touching; whereof every several sort is\ncomposed, though after different manners, or ways; and yet are divided,\nbeing several sorts of Perceptions, and not all one Perception. Yet\nagain, they are all Composed, being united as proper Perceptions of one\nMan; and not only so, but united to perceive the different Parts of one\nObject: for, as Perceptions are composed of Parts, so are Objects; and\nas there are different Objects, so there are different Perceptions;\nbut it is not possible for a Man to know all the several sorts of\nPerceptions proper to every Composed Part of his Body or Mind, much\nless of others.\n\n\n\n\nCHAP. VII. Of the Ignorances of the several Perceptive Organs.\n\n\nAs I said, That every several composed Perception, was united to the\nproper use of their whole Society, as one Man; yet, every several\nPerceptive Organ of Man is ignorant of each other; as the Perception\nof Sight is ignorant of that of Hearing; the Perception of Hearing, is\nignorant of the Perception of Seeing; and the Perception of Smelling\nis ignorant of the Perceptions of the other two, and those of Scent,\nand the same of Tasting, and Touching: Also, every Perception of every\nparticular Organ, is different; but some sorts of Human Perceptions\nrequire some distance between them and the Object: As for example, The\nPerception of Sight requires certain Distances, as also Magnitudes;\nwhereas the Perception of Touch requires a Joyning-Object, or Part.\nBut this is to be noted, That although these several Organs are not\nperfectly, or throughly acquainted; yet in the Perception of the\nseveral parts of one Object, they do all agree to make their several\nPerceptions, as it were by one Act, at one point of time.\n\n\n\n\nCHAP. VIII. Of the particular and general Perceptions of the Exterior\nParts of Human Creatures.\n\nThere is amongst the Exterior Perceptions of Human Creatures, both\nparticular sorts of Perceptions, and general Perceptions: For, though\nnone of the Exterior Parts, or Organs, have the sense of Seeing, but\nthe Eyes; of Hearing, but the Ears; of Smelling, but the Nose; of\nTasting, but the Mouth: yet all the Exterior Parts have the Perception\nof Touching; and the reason is, That all the Exterior Parts are full\nof pores, or at least, of such composed Parts, that are the sensible\nOrgans of Touching: yet, those several Parts have several Touches;\nnot only because they have several Parts, but because those Organs of\nTouching, are differently composed. But this is to be noted, That every\nseveral part hath perception of the other parts of their Society, as\nthey have of Foreign parts; and, as the Sensitive, so the Rational\nparts have such particular and general perceptions. But it is to be\nnoted, That the Rational parts, are parts of the same Organs.\n\n\n\n\nCHAP. IX. Of the Exterior Sensitive Organs of Human Creatures.\n\n\nAs for the manner, or ways, of all the several sorts, and particular\nperceptions, made by the different composed parts of Human Creatures;\nit is impossible, for a Human Creature, to know any otherwise, but\nin part: for, being composed of parts, into Parties, he can have\nbut a parted knowledg, and a parted perception of himself: for,\nevery different composed part of his Body, have different sorts of\nSelf-knowledg, as also, different sorts of Perceptions; but yet, the\nmanner and way of some Human Perceptions, may probably be imagined,\nespecially those of the exterior parts, Man names the _Sensitive\nOrgans_; which Parts (in my opinion) have their perceptive actions,\nafter the manner of patterning, or picturing the exterior Form, or\nFrame, of Foreign Objects: As for example, The present Object is a\nCandle; the Human Organ of Sight pictures the Flame, Light, Week, or\nSnuff, the Tallow, the Colour, and the dimension of the Candle; the\nEar patterns out the sparkling noise; the Nose patterns out the scent\nof the Candle; and the Tongue may pattern out the tast of the Candle:\nbut, so soon as the Object is removed, the figure of the Candle is\naltered into the present Object, or as much of one present Object, as\nis subject to Human Perception. Thus the several parts or properties,\nmay be patterned out by the several Organs. Also, every altered action,\nof one and the same Organ, are altered Perceptions; so as there may\nbe numbers of several pictures or Patterns made by the Sensitive\nActions of one Organ; I will not say, by one act; yet there may be\nmuch variety in one action. But this is to be noted, That the Object\nis not the _cause_ of Perception, but is only the _occasion_: for, the\nSensitive Organs can make such like figurative actions, were there no\nObject present; which proves, that the Object is not the Cause of the\nPerception. Also, when as the Sensitive parts of the Sensitive Organs,\nare Irregular, they will make false perceptions of present Objects;\nwherefore the Object is not the Cause. But one thing I desire, not to\nbe mistaken in; for I do not say, that all the parts belonging to any\nof the particular Organs, move only in one sort or kind of perception;\nbut I say, Some of the parts of the Organ, move to such, or such\nperception: for, all the actions of the Ears, are not only hearing;\nand all the actions of the Eye, seeing; and all the actions of the\nNose, smelling; and all the actions of the Mouth, tasting; but, they\nhave other sorts of actions: yet, all the sorts of every Organ, are\naccording to the property of their figurative Composition.\n\n\n\n\nCHAP. X. Of the Rational Parts of the Human Organs.\n\n\nAs for the Rational parts of the Human Organs, they move according to\nthe Sensitive parts, which is, to move according to the Figures of\nForeign Objects; and their actions are (if Regular) at the same point\nof time, with the Sensitive: but, though their Actions are alike, yet\nthere is a difference in their Degree; for, the figure of an Object in\nthe Mind, is far more pure than the figure in the Sense. But, to prove\nthat the Rational (if Regular) moves with the Sense, is, That all the\nseveral Sensitive perceptions of the Sensitive Organs, (as all the\nseveral Sights, Sounds, Scents, Tasts, and Touches) are thoughts of the\nsame.\n\n\n\n\nCHAP. XI. Of the difference between the Human Conception, and\nPerception.\n\n\nThere are some differences between Perception, and Conception: for,\nPerception doth properly belong to present Objects; whereas Conceptions\nhave no such strict dependency: But, Conceptions are not proper\nto the Sensitive Organs, or parts of a Human Creature; wherefore,\nthe Sensitive never move in the manner of Conception, but after an\nirregular manner; as when a Human Creature is in some violent Passion,\nMad, Weak, or the like Distempers. But this is to be noted, That all\nsorts of Fancies, Imaginations, _&c._ whether Sensitive, or Rational,\nare after the manner of Conceptions, that is, do move by Rote, and not\nby Example. Also, it is to be noted, That the Rational parts can move\nin more various Figurative Actions than the Sensitive; which is the\ncause that a Human Creature hath more Conceptions than Perceptions; so\nthat the Mind can please it self with more variety of Thoughts than\nthe Sensitive with variety of Objects: for variety of Objects consists\nof Foreign Parts; whereas variety of Conceptions consists only of\ntheir own Parts: Also, the Sensitive Parts are sooner satisfied with\nthe perception of particular Objects, than the Mind with particular\nRemembrances.\n\n\n\n\nCHAP. XII. Of the Several Varieties of Actions of Human Creatures.\n\n\nTo speak of all the Several Actions of the Sensitive and Rational\nparts of one Creature, is not possible, being numberless: but, some\nof those that are most notable, I will mention, as, Respirations,\nDigestions, Nourishments, Appetites, Satiety, Aversions, Conceptions,\nOpinions, Fancies, Passions, Memory, Remembrance, Reasoning, Examining,\nConsidering, Observing, Distinguishing, Contriving, Arguing, Approving,\nDisapproving, Discoveries, Arts, Sciences. The Exterior Actions are,\nWalking, Running, Dancing, Turning, Tumbling, Bearing, Carrying,\nHolding, Striking, Trembling, Sighing, Groaning, Weeping, Frowning,\nLaughing, Speaking, Singing and Whistling: As for Postures, they cannot\nbe well described; only, Standing, Sitting, and Lying.\n\n\n\n\nCHAP. XIII. Of the manner of Information between the Rational and\nSensitive Parts.\n\n\nThe manner of Information amongst the Self-moving Parts of a Human\nCreature, is after divers and several manners, or ways, amongst the\nseveral parts: but, the manner of Information between the Sensitive\nand Rational parts, is, for the most part, by Imitation; as, imitating\neach other's actions: As for example, The Rational parts invent some\nSciences; the Sensitive endeavour to put those Sciences into an Art.\nIf the Rational perceive the Sensitive actions are not just, according\nto that Science, they inform the Sensitive; then the Sensitive Parts\nendeavour to work, according to the directions of the Rational: but,\nif there be some obstruction or hindrance, then the Rational and\nSensitive agree to declare their Design, and to require assistance of\nother Associates, which are other Men; as also, other Creatures. As for\nthe several Manners and Informations between Man and Man, they are so\nordinary, I shall not need to mention them.\n\n\n\n\nCHAP. XIV. Of Irregularities and Regularities of the Self-moving Parts\nof Human Creatures.\n\n\nNature being poised, there must of necessity be Irregularities, as well\nas Regularities, both of the Rational and Sensitive parts; but when\nthe Rational are Irregular, and the Sensitive Regular, the Sensitive\nendeavour to rectifie the Errors of the Rational. And if the Sensitive\nbe Irregular, and the Rational Regular, the Rational do endeavour to\nrectifie the Errors of the Sensitive: for, the particular parts of a\nSociety, are very much assistant to each other; as we may observe by\nthe Exterior parts of Human Bodies; the Hands endeavour to assist any\npart in distress; the Leggs will run, the Eyes will watch, the Ears\nwill listen, for any advantage to the Society; but when there is a\ngeneral Irregularity, then the Society falls to ruine.\n\n\n\n\nCHAP. XV. Of the Agreeing, or Disagreeing, of the Sensitive and\nRational Parts of Human Creatures.\n\n\nThere is, for the most part, a general agreement between the Rational\nand Sensitive Parts of Human Creatures; not only in their particular,\nbut general actions; only the Rational are the Designing-parts; and\nthe Sensitive, the Labouring parts: As for proof, The Mind designs to\ngo to such, or such Foreign Parts, or Places; upon which design the\nSensitive Parts will labour to execute the Mind's intention, so as the\nwhole Sensitive Body labours to go to the designed place, without the\nMind's further Concern: for, the Mind takes no notice of every action\nof the Sensitive parts; neither of those of the Eyes, Ears; or of the\nLeggs, or feet; nor of their perceptions: for, many times, the Mind\nis busied in some Conception, Imagination, Fancy, or the like; and\nyet the Sensitive Parts execute the Mind's Design exactly. But, for\nbetter proof, When as the Sensitive parts are sick, weak, or defective,\nthrough some irregularities, the Sensitive parts cannot execute the\nMind's Design: also, when the Sensitive parts are careless, they oft\nmistake their way; or when they are irregularly opposed, or busied\nabout some Appetite, they will not obey the Mind's desire; all which\n\nare different degrees of Parts. But, as it is amongst the particular\nparts of a Society; so, many times, between several Societies; for,\nsometimes, the Sensitive parts of two Men will take no notice of each\nother: As for example, When two men speak together, one man regards not\nwhat the other says; so many times, the Sensitive parts regard not the\nPropositions of the Rational; but then the Sensitive is not perfectly\nRegular.\n\n\n\n\nCHAP. XVI. Of the Power of the Rational; or rather, of the Indulgency\nof the Sensitive.\n\n\nThe Rational Corporeal Motions, being the purest, most free, and so\nmost active, have great power over the Sensitive; as to perswade, or\ncommand them to obedience: As for example, When a man is studying about\nsome Inventions of Poetical Fancies, or the like; though the Sensitive\nCorporeal Motions, in the Sensitive Organs, desire to desist from\npatterning of Objects, and would move towards sleep; yet the Rational\nwill not suffer them, but causes them to work, viz. to write, or to\nread, or do some other Labour: Also, when the Rational Mind is merry,\nit will cause the Leggs to dance, the Organs of the Voice to sing, the\nMouth to speak, to eat, to drink, and the like: If the Mind moves to\nsadness, it causes the Eyes to weep, the Lungs to sigh, the Mouth to\nspeak words of Complaint. Thus the Rational Corporeal Motions of the\nMind, will occasion the Senses to watch, to work, or to sport and play.\nBut mistake me not; for I do not mean, the Senses are bound to obey\nthe Rational Designs; for, the Sensitive Corporeal Motions, have as\nmuch freedom of Self-moving, as the Rational: for, the Command of the\nRational, and the Obedience of the Sensitive, is rather an Agreement,\nthan a Constraint: for, in many cases, the Sensitive will not agree,\nand so not obey: also, in many cases, the Rational submits to the\nSensitive: also, the Rational sometimes will be irregular; and, on the\nother side, sometimes the Sensitive will be irregular, and the Rational\nregular; and sometimes both irregular.\n\n\n\n\nCHAP. XVII. Of Human Appetites and Passions.\n\n\nThe Sensitive Appetites, and the Rational Passions do so resemble each\nother, as they would puzzle the most wise Philosopher to distinguish\nthem; and there is not only a Resemblance, but, for the most part, a\nsympathetical Agreement between the Appetites, and the Passions; which\nstrong conjunction, doth often occasion disturbances to the whole life\nof Man; with endless Desires, unsatiable Appetites, violent\n\nPassions, unquiet Humors, Grief, Pain, Sadness, Sickness, and the like;\nthrough which, Man seems to be more restless, than any other Creature:\nbut, whether the cause be in the Manner, or Form of Man's Composition,\nor occasioned by some Irregularities; I will leave to those who are\nwiser than I, to judg. But this is to be noted, That the more Changes\nand Alterations the Rational and Sensitive Motions make, the more\nvariety of Passions and Appetites the Man hath: also, the quicker the\nMotions are, the sharper Appetite, and the quicker Wit, Man hath. But,\nas all the Human Senses are not bound to one Organ; so all Knowledges\nare not bound to one Sense, no more than all the Parts of Matter to the\ncomposition of one particular Creature: but, by some of the Rational\nand Sensitive actions, we may perceive the difference of some of the\nSensitive and Rational actions; as, Sensitive Pain, Rational Grief;\nSensitive Pleasure, Rational delight; Sensitive Appetite, Rational\nDesire; which are sympathetical actions of the Rational and Sensitive\nParts: Also, through sympathy, Rational Passions will occasion\nSensitive Appetites; and Appetites, the like Passions.\n\n\n\n\n\nCHAP. XVIII. Of the Rational Actions of the Head and Heart of Human\nCreatures.\n\n\nAs I formerly said, In every Figurative Part of a Human Creature, the\nActions are different, according to the Property of their different\nComposers; so that the Motions of the Heart are different to the\nMotions of the Head, and of the other several Parts: but, as for the\nMotions of the Head, they are (in my Opinion) more after the manner of\nEmboss'd Figures; and those of the Heart, more after the manner of Flat\nFigures; like Painting, Printing, Engraving, _&c._ For, if we observe,\nthe Thoughts in our Heads are different from the Thoughts in our\nHearts. I only name these two Parts, by reason they seem to sympathize,\nor to agree, more particularly to each other's actions, than some of\nthe other Parts of Human Creatures.\n\n\n\n\nCHAP. XIX. Of Passions and Imaginations.\n\n\nSome sorts of Passions seem to be in the Heart; as, Love, Hate, Grief,\nJoy, Fear, and the like; and all Imaginations, Fancies, Opinions,\nInventions, _&c._ in the Head. But, mistake me not, I do not say, that\nnone of the other Parts of a Man have not Passions and Conceptions:\nbut, I say, they are not after the same manner, or way, as in the\nHeart, or Head: as for example, Every Part of a Man's Body is sensible,\nyet not after one and the same manner: for, every Part of a Man's Body\nhath different perceptions, as I have formerly declared, and yet may\nagree in general actions: but, unless the several composed Parts of a\nHuman Creature, had not several perceptive actions, it were impossible\nto make a general perception, either amongst the several Parts of their\nown Society, or of Foreign Objects. But, it is impossible for me to\ndescribe the different manners and ways of the particular Parts, or\nthe different actions of any one Part: for, what Man can describe the\ndifferent perceptive actions of that composed Part, the Eye, and so of\nthe rest of the Parts.\n\n\n\n\nCHAP. XX. That Associations, Divisions, and Alterations, cause several\nEffects.\n\n\nThe Rational and Sensitive Corporeal Motions, are the perceptive Parts\nof Nature; and that which causes acquaintance amongst some parts, is\ntheir Uniting and Association: That which loses acquaintance of other\nParts, is their Divisions and Alterations: for, as Self-compositions\ncause particular Knowledges, or Acquaintances: So Self-divisions cause\nparticular Ignorances, or Forgetfulnesses: for, as all kinds and sorts\nof Creatures are produced, nourished, and encreased by the Association\nof Parts; so are all kinds and sorts of Perceptions; and according\nas their Associations, or their Compositions do last, so doth their\nAcquaintance; which is the cause, that the Observations and Experiences\nof several and particular Creatures, such as Men, in several and\nparticular Ages, joyned as into one Man or Age, causes strong and\nlong-liv'd Opinions, subtile and ingenious Inventions, happy and\nprofitable Advantages; as also, probable Conjectures, and many Truths,\nof many Causes and Effects: Whereas, the Divisions of particular\nSocieties, causes what we name Death, Ignorance, Forgetfulness,\nObscurity of particular Creatures, and of perceptive Knowledges; so\nthat as particular perceptive Knowledges do alter and change, so do\nparticular Creatures: for, though the Kinds and Sorts last, yet the\nParticulars do not.\n\n\n\n\nCHAP. XXI. Of the Differences between Self-Love, and Passionate Love.\n\n\nSelf-love, is like Self-knowledg, which is an innate Nature; and\ntherefore is not that Love Man names Passionate Love: for, _Passionate\nLove_ belongs to several Parts; so that the several parts of one\nSociety, as one Creature, have both Passionate Love, and Self-love, as\nbeing sympathetically united in one Society: Also, not only the Parts\nof one and the same Society, may have Passionate Love to each other;\nbut, between several Societies; and not only several Societies of one\nSort, but of different Sorts.\n\n\n\n\nThe Sixth Part.\n\n\n\n\nCHAP. I. Of the Motions of some parts of the Mind; and of Forrein\nObjects.\n\n\nNotions, Imaginations, Conceptions, and the like, are such Actions\nof the Mind, as concern not Forrein Objects: and some Notions,\nImaginations, or Conceptions of one man, may be like to another man,\nor many men. Also, the Mind of one man may move in the like Figurative\nActions, as the Sensitive Actions of other sorts of Creatures; and\nthat, Man names _Understanding_: and if those Conceptions be afterwards\nproduced, Man names them _Prudence_, or _Fore-sight_; but if those\nParts move in such Inventions as are capable to be put into Arts,\nMan names that, _Ingenuity_: but, if not capable to be put into the\npractice of Arts, Man names it, _Sciences_: if those Motions be so\nsubtile, that the Sensitive cannot imitate them, Man names them,\n_Fancies_: but, when those Rational Parts move promiscuously, as partly\nafter their own inventions, and partly after the manner of Forrein or\noutward Objects; Man names them, _Conjectures_, or _Probabilities_:\nand when there are very many several Figurative, Rational Motions,\nthen Man says, _The Mind is full of Thoughts_: when those Rational\nFigurative Motions, are of many and different Objects, Man names them,\n_Experiences_, or _Learning_: but, when there are but few different\nsorts of such Figurative Motions, Man names them _Ignorances_.\n\n\n\n\nCHAP. II. Of the Motions of some Parts of the Mind.\n\n\nWhen the Rational Figurative Corporeal Motions of an Human Creature,\ntake no notice of Forrein Objects, Man nameth that, _Musing_, or\n_Contemplating_. And, when the Rational Parts repeat some former\nActions, Man names that, _Remembrances_. But, when those Parts alter\nthose Repetitions, Man names that, _Forgetfulness_. And, when those\nRational Parts move, according to a present Object, Man names it,\n_Memory_. And when those Parts divide in divers sorts of Actions, Man\nnames it, _Arguing_, or _Disputing in the Mind_. And when those divers\nsorts of Actions are at some strife, Man names it, _A contradicting of\nhimself_. And if there be a weak strife, Man names it, _Consideration_.\nBut, when those different Figurative Motions move of one accord,\nand sympathetically, this Man names, _Discretion_. But, when those\ndifferent sorts of Actions move sympathetically, and continue in that\nmanner of action, without any alteration, Man names it, _Belief,\nFaith_, or _Obstinacy_. And when those Parts make often changes, as\naltering their Motions, Man names it _Inconstancy_. When their Rational\nParts move slowly, orderly, equally, and sympathetically, Man names\nit _Sobriety_. When all the Parts of the Mind move regularly, and\nsympathetically, Man names it, _Wisdom_. When some Parts move partly\nregularly, and partly irregularly, Man names that, _Foolishness_,\nand _Simplicity_. When they move generally irregularly, Man names it\n_Madness_.\n\n\n\n\nCHAP. III. Of the Motions of Human Passions, and Appetites; as also,\nof the Motions of the Rational and Sensitive Parts, towards Forrein\nObjects.\n\n\nWhen some of the Rational Parts move sympathetically, to some of the\nSensitive Perceptions; and those Sensitive Parts sympathize to the\nObject, it is _Love_. If they move antipathetically to the Object,\nit is _Hate_. When those Rational and Sensitive Motions, make many\nand quick repetitions of those sympathetical actions, it is _Desire_\nand _Appetite_. When those Parts move variously, (as concerning the\nObject) but yet sympathetically (concerning their own Parts) it is\n_Inconstancy_. When those Motions move cross towards the Object, and\nare perturbed, it is _Anger_. But when those perturbed Motions are\nin confusion, it is _Fear_. When the Rational Motions are partly\nsympathetical, and partly antipathetical, it is _Hope_, and _Doubt_.\nAnd if there be more sympathetical Motions than antipathetical, there\nis more _Hope_ than _Doubt_. If more antipathetical than sympathetical,\nthen more _Doubt_ than _Hope_. If those Rational Motions move after\na dilating manner, it is _Joy_. If after a contracting manner, it\nis _Grief_. When those Parts move partly after a contracting, and\npartly after an attracting manner, as attracting from the Object, it\nis _Covetousness_. But, if those Motions are sympathetical to the\nObject, and move after a dilating manner towards the Object, it is\n_Generosity_. If those Motions are sympathetical to the Object, and\nmove after the manner of a Contraction, it is _Pity_ or _Compassion_.\nIf those Motions move antipathetically towards the Object, yet after a\ndilating manner, it is _Pride_. When those Motions move sympathetically\ntowards the Object, after a dilating manner, it is _Admiration_. If\nthe dilating Action is not extream, it is only _Approving_. If those\nMotions are antipathetical towards the Object, and are after the manner\nof an extream contraction, it is _Horror_. But, if those Actions are\nnot so extraordinary as to be extream, it is only _Disapproving,\nDespising, Rejecting_, or _Scorning_. If the Rational Parts move\ncarelesly towards Forrein Objects, as also partly antipathetically, Man\nnameth it, _Ill-nature_. But, if sympathetically and industriously, Man\nnameth it, _Good-nature_. But this is to be noted, That there are many\nsorts of Motions of one and the same kind; and many several particular\nMotions, of one sort of Motion; which causes some difference in the\nEffects: but, they are so nearly related, that it requires a more\nsubtile Observation than I have, to distinguish them.\n\n\n\n\nCHAP. IV. Of the Repetitions of the Sensitive and Rational Actions.\n\n\nBoth the Rational and Sensitive Corporeal Motions, make often\nRepetitions of one and the same Actions: The Sensitive Repetitions, Man\nnameth, _Custom_. The Rational Repetitions, Man nameth, _Remembrances_:\nfor, Repetitions cause a facility amongst the Sensitive Parts; but yet,\nin some Repeating Actions, the Senses seem to be tired, being\n\nnaturally delighted in variety. Also, by the Rational Repetitions, the\nMind is either delighted, or displeased; and sometimes, partly pleased,\nand partly displeased: for, the Mind is as much pleased, or displeased\nin the absence of an Object, as in the presence; only the Pleasure, and\nDispleasure of the Senses, is not joyned with the Rational: for, the\nSense, if Regular, makes the most perfect Copies when the Object is\npresent: but, the Rational can make as perfect Copies in the absence,\nas in the presence of the Object; which is the cause that the Mind is\nas much delighted, or grieved, in the absence of an Object, as with the\npresence: As for example, A Man is as much grieved when he knows his\nFriend is wounded, or dead, as if he had seen his Wounds, or had seen\nhim dead: for, the Picture of the dead Friend, is in the mind of the\nliving Friend; and if the dead Friend was before his Eyes, he could but\nhave his Picture in his mind; which is the same for an absent Friend\nalive; only, as I said, there is wanting the Sensitive Perception of\nthe absent Object: And certainly, the Parts of the Mind have greater\nadvantage than the Sensitive Parts; for, the Mind can enjoy that which\nis not subject to the Sense; as those things Man names, _Castles in the\nAir_, or _Poetical Fancies_; which is the reason Man can enjoy Worlds\nof its own making, without the assistance of the Sensitive Parts; and\ncan govern and command those Worlds; as also, dissolve and compose\nseveral Worlds, as he pleases: but certainly, as the pleasures of the\nRational Parts are beyond those of the Sensitive, so are their Troubles.\n\n\n\n\nCHAP. V. Of the Passionate Love, and Sympathetical Endeavours, amongst\nthe Associate Parts of a Human Creature.\n\n\nIn every Regular Human Society, there is a Passionate Love amongst\nthe Associated Parts, like fellow-Students of one Colledg, or\nfellow-Servants in one House, or Brethren in one Family, or Subjects in\none Nation, or Communicants in one Church: So the Self-moving Parts of\na Human Creature, being associated, love one another, and therefore do\nendeavour to keep their Society from dissolving. But perceiving, by the\nexample of the lives of the same sort of Creatures, that the property\nof their Nature is such, that they must dissolve in a short time,\nthis causes these Human sorts of Creatures, (being very ingenuous) to\nendeavour an after-life: but, perceiving again, that their after-life\ncannot be the same as the present life is, they endeavour (since they\ncannot keep their own Society from dissolving) that their Society may\nremain in remembrance amongst the particular and general Societies of\nthe same sort of Creatures, which we name Mankind: And this Design\ncauses all the Sensitive and Rational Parts, in one Society, to be\nindustrious, to leave some Mark for a lasting Remembrance, amongst\ntheir fellow-Creatures: which general remembrance, Man calls _Fame_;\nfor which _Fame_, the Rational Parts are industrious to design the\nmanner and way, and the Sensitive Parts are industrious to put those\nDesigns in execution; as, their Inventions, into Arts or Sciences;\nor to cause their Heroick or Prudent, Generous or Pious Actions;\ntheir Learning, or witty Fancies, or subtile Conceptions, or their\nindustrious Observations, or their ingenious Inventions, to be set\nin Print; or their Exterior Effigies to be cast, cut, or engraven in\nBrass, or Stone, or to be painted; or they endeavour to build Houses,\nor cut Rivers, to bear their Names; and millions of other Marks,\nfor remembrance, they are industrious to leave to the perception of\nafter-Ages: And many men are so desirous of this after-life, that they\nwould willingly quit their present life, by reason of its shortness, to\ngain this after-life, because of the probability of a long continuance;\nand not only to live so in many several Ages, but in many several\nNations. And amongst the number of those that prefer a long after-life,\nbefore a short present life, I am one. But, some men dispute against\nthese Desires, saying, That _it doth a man no good to be remembred\nwhen he is dead_. I answer: It is very pleasing, whilst as man lives,\nto have in his Mind, or in his Sense, the Effigies of the Person, and\nof the good Actions of his Friend, although he cannot have his present\ncompany. Also, it is very pleasant to any body to believe, that the\nEffigies either of his own Person, or Actions, or both, are in the Mind\nof his Friend, when he is absent from him; and, in this case, Absence\nand Death are much alike. But, in short, God lives no other ways\namongst his Creatures, but in their Rational Thoughts, and Sensitive\nWorship.\n\n\n\n\nCHAP. VI. Of ACQUAINTANCE.\n\n\nAs there are Perceptive Acquaintances amongst the Parts of a Human\nCreature; so there is a Perceptive Acquaintance between, or amongst\nthe Human sorts of Creatures. But, mistake me not; for I do not say,\nMen only are acquainted with each other; for, there is not only an\nAcquaintance amongst every particular sort, as between one and the\nsame sort of Creatures, but there are some Acquaintances between some\nsorts of different kinds: as for example, Between some sorts of Beasts,\nand Men; as also, some sorts of Birds, and Men, which understand\neach other, I will not say, so well as Man and Man; but so well, as\nto understand each other's Passions: but certainly, every particular\nsort of Creatures, of one and the same kind, understand each other, as\nwell as Men understand one another; and yet, for all that, they may be\nunacquainted: for, Acquaintance proceeds from Association; so that,\nsome Men, and some Beasts, by Association, may be acquainted with each\nother; when as some Men, not associating, are meer strangers. The truth\nis, Acquaintance belongs rather to Particularities, than Generalities.\n\n\n\n\nCHAP. VII. Of the Effects of Forrein Objects of the Sensitive Body; and\nof the Rational Mind of a Human Creature.\n\n\nAccording as the Rational Parts are affected, or disaffected with\nForrein Objects, the Sensitive is apt to express the like affections,\nor disaffections: for, most Forrein Objects occasion either pleasure\nand delight, or displeasure and dislike: but, the effects of Forrein\nObjects are very many, and, many times very different; as, some Objects\nof Devotion, occasion a Fear, or Superstition, and Repentance in the\nMind; and the Mind occasions the Sensitive Parts to several actions,\nas, Praying, Acknowledging Faults, Begging pardon, making Vows,\nimploring Mercy, and the like, in words: also, the Body bows, the\nKnees bend, the Eyes weep, the hands hold up, and many the like devout\nactions. Other sorts of Objects occasion pity and compassion in the\nMind, which occasions the Sensitive Parts to attend the sick, relieve\nthe poor, help the distressed, and many more actions of Compassion.\nOther sorts of Forrein Objects, occasion the Rational Mind to be dull\nand melancholy; and then the Sensitive Parts are dull, making no\nvariety of Appetites, or regard Forrein Objects. Other sorts of Objects\noccasion the Mind to be vain and ambitious, and often to be proud; and\nthose occasion the Sensitive Actions to be adventurous and bold; the\nCountenance of the face, scornful; the Garb of the Body, stately; the\nWords, vaunting, boasting, or bragging. Other Objects occasion the\nMind to be furious; and then the Sensitive Actions are, Cursing Words,\nFrowning Countenances, the Leggs stamping, the Hands and Arms fighting,\nand the whole Body in a furious posture. Other sorts of Objects\noccasion the Mind to a passionate Love; and then the Sensitive Actions\nare, Flattering, Professing, Protesting in words, the Countenance\nsmiling, the Eyes glancing; also, the Body bows, the Leggs scrape, the\nMouth kisses: also, the Hands mend their Garments, and do many of the\nlike amorous actions. Other Objects occasion the Mind to Valour; and\nthen the Sensitive Actions are, Daring, Encouraging, or Animating.\nOther Objects occasion the Mind to Mirth, or Cheerfulness; and they\noccasion the Sensitive Actions of the Voice, to Sing, or Laugh; the\nWords to be jesting, the Hands to be toying, the Leggs to be dancing.\nOther sorts of Objects occasion the Mind to be Prudent; and then the\nSensitive Actions, are Sparing or Frugal. Other sorts of Objects\noccasion the Mind to be Envious, or Malicious; and then the Sensitive\nActions are Mischievous. There are great numbers of Occasional Actions,\nbut these are sufficient to prove, _That Sense and Reason understand\neach other's Actions or Designs_.\n\n\n\n\nCHAP. VIII. Of the Advantage and Disadvantage of the Encounters of\nseveral Creatures.\n\n\nThere is a strong Sympathy between the Rational and Sensitive Parts, in\none and the same Society, or Creature: not only for their Consistency,\nSubsistency, Use, Ease, Pleasure, and Delight; but, for their Safety,\nGuard, and Defence: as for example, When one Creature assaults another,\nthen all the Powers, Faculties, Properties, Ingenuities, Agilities,\nProportions, and Shape, of the Parts of the Assaulted, unite against\nthe Assaulter, in the defence of every particular Part of their whole\nSociety; in which Encounter, the Rational advises, and the Sensitive\nlabours. But this is to be noted concerning advantage and disadvantage\nin such Encounters, That some sorts of Creatures have their advantage\nin the Exterior Shape, others meerly in the Number of Parts; others in\nthe agility of their Parts, and some by the ingenuity of their parts:\nbut, for the most part, the greater Number have advantage over the\nless, if the greater number of Parts be as regular, and as ingenious\nas the less number: but, if the less number be more regular, and more\ningenious than the greater, then 'tis a hundred to one but the less\nnumber of Parts have the advantage.\n\n\n\n\nCHAP. IX. That All Human Creatures have the like Kinds and Sorts of\nProperties.\n\n\nAll Human Creatures have the like Kinds and Sorts of Properties,\nFaculties, Respirations, and Perceptions; unless some Irregularities\nin the Production, occasion some Imperfections, or some Misfortunes,\nin some time of his Age: yet, no Man knows what another Man perceives,\nbut by guess, or information of the Party: but, as I said, if they\nhave have no Imperfections, all Human Creatures have like Properties,\nFaculties, and Perceptions: As for example, All Human Eyes may see\none and the same Object alike; or hear the same Tune, or Sound; and\nso of the rest of the Senses. They have also the like Respirations,\nDigestions, Appetites; and the like may be said of all the Properties\nbelonging to a Human Creature. But, as one Human Creature doth not know\nwhat another Human Creature knows, but by Confederacy; so, no Part of\nthe Body, or Mind of a Man, knows each Part's perceptive knowledg, but\nby Confederacy: so that, there is as much Ignorance amongst the Parts\nof Nature, as Knowledg. But this is to be noted, That there are several\nmanners and ways of Intelligences, not only between several sorts\nof Creatures, or amongst particulars of one sort of Creatures; but,\namongst the several Parts of one and the same Creature.\n\n\n\n\nCHAP. X. Of the Irregularity of the Sensitive, and of the Rational\nCorporeal Motions.\n\n\nAs I have often mentioned, and do here again repeat, That the Rational\nand Sensitive Parts of one Society, or Creature, do understand, as\nperceiving each other's Self-moving Parts; and the proof is, That,\nsometimes, the Human Sense is regular, and the Human Reason irregular;\nand sometimes the Reason regular, and the Sense irregular: but, in\nthese differences, the Regular Parts endeavour to reform the Irregular;\nwhich causes, many times, repetitions of one and the same Actions,\nand Examinations; as, sometimes the Reason examines the Sense; and\nsometimes the Sense, the Reason: and sometimes the Sense and Reason do\nexamine the Object; for, sometimes an Object will delude both the Sense\nand Reason; and sometimes the Sense and Reason are but partly mistaken:\nAs for example, A fired end of a Stick, by a swift exterior Circular\nMotion, appears a Circle of fire, in which they are not deceived:\nfor, by the Exterior Motion, the fired end is a Circle; but they are\nmistaken, to conceive the Exterior Figurative Action to be the proper\nnatural Figure: but when one man mistakes another, that is some small\nError, both of the Sense and Reason. Also, when one man cannot readily\nremember another man, with whom he had formerly been acquainted, it is\nan Error; and such small Errors, the Sense and Reason do soon rectifie:\nbut in causes of high Irregularities, as in Madness, Sickness, and the\nlike, there is a great Bustle amongst the Parts of a Human Creature;\nso as those Disturbances cause unnecessary Fears, Grief, Anger, and\nstrange Imaginations.\n\n\n\n\nCHAP. XI. Of the Knowledg between the Sensitive Organs of a Human\nCreature.\n\n\nThe Sensitive Organs are only ignorant of each other, as they are\nof Forrein Objects: for, as all the Parts of Forrein Objects, are\nnot subject to one Sensitive Organ; so all the Sensitive Organs are\nnot subject to each Sensitive Organ of a Human Creature: yet, in the\nperceptive Actions of Forrein Objects, they do so agree, that they make\nan united Knowledg: Thus we may be particularly ignorant one way, and\nyet have a general Knowledg another way.\n\n\n\n\nCHAP. XII. Of Human Perception, or Defects of a Human Creature.\n\n\nIt is not the great quantity of Brain, that makes a Man wise; nor a\nlittle quantity, that makes a Man foolish: but, the irregular, or\nregular Rational Corporeal Motions of the Head, Heart, and the rest\nof the Parts, that causes dull Understandings, short Memories, weak\nJudgments, violent Passions, extravagant Imaginations, wild Fancies,\nand the like. The same must be said of the Sensitive Irregular\nCorporeal Motions, which make Weakness, Pain, Sickness, disordered\nAppetites, and perturbed Perceptions, and the like: for, Nature\npoysing her Actions by Opposites, there must needs be Irregularities,\nas well as Regularities; which is the cause that seldom any Creature\nis so exact, but there is some Exception. But, when the Sensitive and\nRational Corporeal Motions are regular, and move sympathetically,\nthen the Body is healthful and strong, the Mind in peace and quiet,\nunderstands well, and is judicious: and, in short, there are perfect\nPerceptions, proper Digestions, easie Respirations, regular Passions,\ntemperate Appetites. But when the Rational Corporeal Motions are\ncurious in their change of Actions, there are subtile Conceptions,\nand elevated Fancies: and when the Sensitive Corporeal Motions move\nwith curiosity, (as I may say) then there are perfect Senses, exact\nProportions, equal Temperaments; and that, Man calls _Beauty_.\n\n\n\n\nCHAP. XIII. Of Natural FOOLS.\n\n\nThere is great difference between a Natural Fool, and a Mad Man: for,\nMadness is a Disease, but a Natural Fool is a Defect; which Defect was\nsome Error in his Production, that is, in the form and frame either\nof the Mind, or Sense, or both; for, the Sense may be a Natural Fool\nas well as the Reason; as we may observe in those sorts of Fools whom\nwe name _Changelings_, whose Body is not only deformed, but all the\nPostures of the Body are defective, and appear as so many fools: but\nsometimes, only some Parts are fools; as for example; If a Man be born\nBlind, then only his Eyes are Fools; if Deaf, then only his Ears are\nFools, which occasions his dumbness; Ears being the informing Parts,\nto speak; and wanting those informations, he cannot speak a Language.\nAlso, if a Man is born lame, his Leggs are Fools; that is, those Parts\nhave no knowledg of such Properties that belong to such Parts; but the\nSensitive Parts may be wise, as being knowing; and the Rational Parts\nmay be defective; which Defects, Man names _Irrational_. But this\nis to be noted, That there may be Natural and Accidental Fools, by\nsome extraordinary Frights, or by extraordinary Sickness, or through\nthe defects of Old Age. As for the Errors of Production, they are\nincurable; as also, those of Old Age; the First being an Error in\nthe very Foundation, and the other a Decay of the whole Frame of the\nBuilding: for, after a Human Creature is brought to that perfection, as\nto be, as we may say, at full growth and strength, at the prime of his\nage; the Human Motions, and the very Nature of Man, after that time,\nbegins to decay; for then the Human Motions begin to move rather to the\ndissolution, than to the continuance; although some Men last to very\nold Age, by reason the unity of their Society is regular and orderly,\nand moves so Sympathetically, as to commit few or no Disorders, or\nIrregularities; and such old Men are, for the most part, Healthful,\nand very wise, through long Experience; and their Society having got\na habit of Regularity, is not apt to be disturbed by Forrein Parts.\nBut this is to be noted, That sometimes the Sensitive Body decays,\nbefore the Rational Mind; and sometimes the Rational Mind, before\nthe Sensitive Body. Also, this is to be noted, That when the Body is\ndefective, but not the Mind; then the Mind is very industrious to find\nout Inventions of Art, to help the Defects that are natural. But pray\nmistake me not; for I do not say, That _all_ Deformities, or Defects,\nbut only _some_ particular sorts of Deformity, or Defects, are Foolish.\n\n\n\n\n\nThe Seventh Part.\n\n\n\n\nCHAP. I. Of the Sensitive Actions of Sleeping and Waking.\n\n\nThe Sensitive and Rational Corporeal Figurative Motions, are the cause\nof infinite varieties: for, though Repetitions make no varieties;\nyet, every altered action is a variety: Also, different Actions, make\ndifferent Effects; opposite Actions, opposite Effects; not only of\nthe actions of the several Self-moving Parts, or Corporeal Motions,\nbut of the same Parts: As for example, The same Parts, or Corporeal\nMotions, may move from that, Man names _Life_, to that which Man names\n_Death_; or, from Health to Sickness, from Ease to Pain, from Memory to\nForgetfulness, from Forgetfulness to Remembrance, from Love to Hate,\nfrom Grief to Joy, from Irregularity to Regularity; or, from Regularity\nto Irregularity, and the like; and from one Perception to another: for,\nthough all actions are perceptive, yet there are several kinds, several\nsorts, and several particular perceptions: But, amongst the several\nCorporeal Motions of Animal, or Human kind, there are the opposite\nMotions of what we name _Waking_, and _Sleeping_; the difference\nis, That Waking-actions are, most commonly, actions of Imitation,\nespecially of the Sensitive Parts; and are more the Exterior, than\nthe Interior actions of a Human Creature. But, the actions of Sleep,\nare the alterations of the Exterior Corporeal Motions, moving more\ninteriorly, as it were inwardly, and voluntarily: As for example, The\nOptick Corporeal Motions, in Waking-actions, work, or move, according\nto the outward Object: but, in Sleeping-actions, they move by rote, or\nwithout Examples; also, as I said, they move, as it were, inwardly;\nlike as a Man should turn himself inward, or outward, of a door,\nwithout removing from the door, or out of the place he stood in.\n\n\n\n\n\nCHAP. II. Of SLEEPING.\n\n\nAlthough the Rational and Sensitive Corporeal Motions, can never be\ntired, or weary of moving or acting, by reason it is their nature to\nbe a perpetual Corporeal Motion; yet they may be weary, or tired with\nparticular actions. Also, it is easier and more delightful, to move by\nRote, than to take Copies, or Patterns; which is the reason that Sleep\nis easie and gentle, if the Corporeal Motions be regular; but if they\nbe irregular, Sleep is perturbed. But this is to be noted, That the\nCorporeal Motions delight in varieties so well, that, many times, many\nand various Objects will cause the Sensitive and Rational Corporeal\nMotions in a Man, to retard their actions of Sleep; and, oft-times,\nwant of variety of Forrein or outward Objects, will occasion the action\nof Sleep; or else Musing and Contemplating actions. Also, it is to be\nnoted, That if some Parts of the Body, or Mind, be distempered with\nIrregularities, it occasions such disturbances to the Whole, as hinders\nthat repose; but if the Regular Parts endeavour not to be disturbed\nwith the Irregular; and the Irregulars do disturb the Regular; then\nit occasions that which Man names, _Half-sleeps_, or _Slumbers_, or\n_Drowsiness_. And if the Regular Corporeal Motions get\n\nthe better, (as many times they do) then we say, Sleep hath been the\noccasion of the Cure; and it oft proves so. And it is a common saying,\n_That a good Sleep will settle the Spirits_, or ease the Pains; that\nis, when the Regular Corporeal Motions have had the better of the\nIrregular.\n\n\n\n\nCHAP. III. Of Human DREAMS.\n\n\nThere are several kinds, sorts, and particulars of Corporeal\nIrregularities, as well as of Regularities; and amongst the infinite\nkinds, sorts, and particulars, there is that of Human Dreams; for,\nthe Exterior Corporeal Motions in Waking-actions, do copy or pattern\noutward Objects; whereas, in actions of Sleep, they act by rote,\nwhich, for the most part, is erronious, making mixt Figures of several\nObjects; as, partly like a Beast; and partly, like a Bird, or Fish;\nnay, sometimes, partly like an Animal, and partly like a Vegetable;\nand millions of the like Extravagancies; yet, many times, Dreams will\nbe as exact as if a Man was awake, and the Objects before him; but,\nthose actions by rote, are more often false than true: but, if the\nSelf-moving Parts move after their own inventions, and not after the\nmanner of Copying; or, if they move not after the manner of Human\nPerception, then a Man is as ignorant of\n\nhis Dreams, or any Human Perception, as if he was in a Swound; and then\nhe says, he did not dream; and, that such Sleeps are like Death.\n\n\n\n\nCHAP. IV. Of the Actions of DREAMS.\n\n\nWhen the Figures of those Friends and Acquaintants that have been\ndead a long time, are made in our Sleep, we never, or seldom question\nthe truth of their being alive, though we often question them how\nthey came to be alive: And the reason that we make no doubt of\ntheir being alive, is, That those Corporeal Motions of Sleep, make\nthe same pattern of that Object in Sleep, as when that Object was\npresent, and patterned awake; so as the Picture in Sleep seems to be\nthe Original awake: and until such times that the Corporeal Motions\nalter their Sleeping-Actions to Waking-Actions, the truth is not\nknown. Though Sleeping and Dreaming, is somewhat after the manner of\nForgetfulness and Remembrance; yet, perfect Dreams are as perceptive\nas Waking-patterns of present Objects; which proves, That both the\nSensitive and Rational Motions, have Sleeping Actions; but both the\nSensitive and Rational Corporeal Actions in Sleep, moving partly by\nrote, and partly voluntarily, or by invention, make Walking-Woods,\nor Woodden Men; or make Warrs and Battels, where some Figures of Men\nare kill'd, or wounded, others have victory: They also make Thieves,\nMurderers, falling Houses, great Fires, Floods, Tempests, high\nMountains, great Precipices; and sometimes pleasant Dreams of Lovers,\nMarriage, Dancing, Banquetting, and the like: And the Passions in\nDreams are as real, as in waking actions.\n\n\n\n\nCHAP. V. Whether the Interior Parts of a Human Creature, do sleep.\n\n\nThe Parts of my Mind were in dispute, Whether the Interior Parts of a\nHuman Creature, had sleeping and waking actions? The Major Part was\nof opinion, That Sleep was not proper to those Human Parts, because\nthe Interior Motions were not like the Exterior. The Opinion of the\nMinor Part was, That change of Action, is like Ease after Labour; and\ntherefore it was probable, the Interior Parts had sleeping and waking\nactions. The Opinion of the Major Parts, was, That if those Parts, as\nalso the Food received into the Body, had sleeping actions, the Body\ncould not be nourished; for, the Meat would not be digested into the\nlike Parts of the Body, by reason sleeping actions were not such sorts\nof actions. The Opinion of the Minor Parts was, That the sleeping\n\nactions were nourishing actions, and therefore were most proper for\nthe Interior Parts; and, for proof, the whole Human Body becomes faint\nand weak, when they are hindred, either by some Interior Irregularity,\nor through some Exterior Occasion, from their sleeping actions. The\nOpinion of the Major Part, was, That sleeping actions are actions\nof rote, and not such altering actions as digesting actions, and\nnourishing actions, which are uniting actions. Besides, that the reason\nwhy the Interior actions are not sleeping actions, was, That when the\nExterior Parts move in the actions of Sleep, the Interior Parts move\nwhen the Exterior are awake; as may be observed by the Human Pulse, and\nHuman Respiration; and by many other Observations which may be brought.\n\n\n\n\nCHAP. VI. Whether all the Creatures in Nature, have Sleeping and Waking\nActions.\n\n\nSome may ask this Question, _Whether all Creatures have sleeping\nActions?_ I answer, That though sleeping actions are proper to Human\nCreatures, as also, to most Animal Creatures; yet, such actions may not\nany ways be proper to other kinds and sorts of Creatures: and if (as in\nall probability it is) that the Exterior Parts of a Human Creature have\nno such sleeping actions, it is probable that other kinds and sorts\nof Creatures move not at any time, in such sorts of actions. But some\nmay say, _That if Nature is poysed, all Creatures must have sleeping\nactions, as well as waking actions_. I answer, That though Nature's\nactions are poysed, yet that doth not hinder the variety of Nature's\nactions, so as to tye Nature to particular actions: As for example,\nThe Exterior Parts of Animals have both sleeping and waking actions;\nyet that doth not prove, that therefore all the Parts or Creatures in\nNature, must have sleeping and waking actions. The same may be said of\nall the actions of an Animal Creature, or of a Human Creature; nay,\nof all the Creatures of the World: for, several kinds and sorts of\nCreatures, have several kinds and sorts of Properties: Wherefore, if\nthere be other kinds and sorts of Worlds besides this, 'tis probable\nthat those Worlds, and all the Parts, or several kinds and sorts of\nCreatures there, have different properties and actions, from those of\nthis World; so that though Nature's actions are poysed and balanced,\nyet they are poysed and balanced after different manners and ways.\n\n\n\n\nCHAP. VII. Of Human Death.\n\n\n_Death_ is not only a general Alteration of the Sensitive and Rational\nMotions, but a general Dissolution of their Society. And as there\nare degrees of Time in Productions, so in Dissolutions. And as there\nare degrees to Perfection, as from Infancy to Manhood; so there are\ndegrees from Manhood to Old Age. But, as I said, _Death_ is a general\nDissolution, which makes a Human Creature to be no more: yet, some\nParts do not dissolve so soon as others; as for example, Human Bones;\nbut, though the Form or Frame of Bones is not dissolved; yet the\nProperties: of those Bones are altered. The same when a Human Creature\nis kept by Art from dissolving, so as the Form, or Frame, or Shape may\ncontinue; but all the Properties are quite altered; though the Exterior\nShape of such Bodies doth appear somewhat like a Man, yet that Shape is\nnot a Man.\n\n\n\n\nCHAP. VIII. Of the Heat of Human Life, and the Cold of Human Death.\n\n\nThere are not only several sorts of Properties belonging to several\nsorts of Creatures, but several sorts of Properties belonging to one\nand the same sort of Creature; and amongst the several sorts of Human\nProperties, Human Heat is one, which Man names _Natural Heat_: but,\nwhen there is a general alteration of the Human Properties, there is\nthat alteration of the Property as well of his Natural, as Human Heat:\nbut, Natural Heat is not the cause of Human Life, though Human Life is\nthe cause of that Natural Heat: so that, when Human Life is altered or\ndissolved, Human Heat is altered or dissolved: And as Death is opposite\nActions to that Man names _Life_; so Cold is opposite Actions to that\nMan names _Heat_.\n\n\n\n\nCHAP. IX. Of the Last Act of Human Life.\n\n\nThe reason some Human Creatures dye in more pain than others, is, That\nthe Motions of some Human Creatures are in strife, because some would\ncontinue their accustomed Actions, others would alter their accustomed\nActions; which Strife causes Irregularities, and those Irregularities\ncause Differences, or Difficulties, which causes Pain: but certainly,\nthe last Act of Human Life is easie; not only that the Expulsive\nActions of Human Respirations, are more easie than the Attracting\nActions; but, that in the last act of Human Life, all the Motions do\ngenerally agree in one Action.\n\n\n\nCHAP. X. Whether a Human Creature hath Knowledg in Death, or not?\n\n\nSome may ask the Question, _Whether a dead Man hath any Knowledg or\nPerception?_ I answer, That a dead Man hath not a Human Knowledg or\nPerception; yet all, and every Part, hath Knowledg and Perception:\nBut, by reason there is a general alteration of the actions of the\nParts of a Human Creature, there cannot possibly be a Human Knowledg\nor Perception. But some may say, That a Man in a Swound hath a general\nalteration of Human actions; and yet those Parts of a Human Creature\ndo often repeat those former actions, and then a Man is as he was\nbefore he was in that Swound. I answer, That the reason why a Man in\na Swound hath not the same Knowledg as when he is not in a Swound,\nis, That the Human Motions are not generally altered, but only are\ngenerally irregular; which makes such a disturbance, that no Part can\nmove so regularly, as to make proper Perceptions; as in some sorts of\nDistempers, a Man may be like a Natural Fool; in others, he may be Mad;\nand is subject to many several Distempers, which cause several Effects:\nbut a Human Swound is somewhat like Sleeping without Dreaming; that is,\nthe Exterior Senses do not move to Human Exterior Perception.\n\n\n\n\nCHAP. XI. Whether a Creature may be new Formed, after a general\nDissolution.\n\n\nSome may ask the Question, _Whether a Human Creature, or any other\nCreature, after their Natural Properties are quite altered, can be\nrepeated, and rechanged, to those Properties that formerly were?_\n\nI answer, Yes, in case none of the Fundamental Figurative Parts be\ndissolved.\n\nBut some may ask, _That if those dissolved Parts were so inclosed\nin other Bodies, that none of them could easily disperse or wander;\nwhether they might not joyn into the same Form and Figure again, and\nhave the same Properties?_\n\nI answer, I cannot tell well how to judg; but I am of the opinion,\nthey cannot: for, it is the property of all such Productions, to be\nperformed by degrees, and that there should be a dividing and uniting\nof Parts, as an intercourse of Home and Forrein Parts; and so there is\nrequir'd all the same Parts, and every Part of the same Society, or\nthat had any adjoining actions with that particular Creature; as all\nthose Parts, or Corporeal Motions, that had been from the first time of\nProduction, to the last of the Dissolving; and that could not be done\nwithout a Confusion in Nature.\n\nBut some may say, _That although the same Creature could not be\nproduced after the same manner, nor return to the degree of his\nInfancy, and pass the degrees from his Infancy, to some degree of Age;\nyet, those parts that are together, might so joyn, and move, in the\nsame manner, as to be the same Creature it was before its dissolution?_\n\nI answer, It may not be impossible: but yet, It is very improbable,\nthat such numerous sorts of Motions, after so general an Alteration,\nshould so generally agree in an unnatural action.\n\n\n\n\n\nCHAP. XII. Of FOREKNOWLEDG.\n\n\nI have had some Disputes amongst the Parts of my Mind, _Whether Nature\nhath Foreknowledg?_ The Opinion of the Minor Parts was, That Nature had\nForeknowledg, by reason all that was Material, was part of her self;\nand those Self-parts having Self-motion, she might foreknow what she\nwould act, and so what they should know. The Opinion of the Major Parts\nwas, That by reason every Part had Self-motion, and natural Free-will,\nNature could not foreknow how they would move, although she might know\nhow they have moved, or how they do move.\n\nAfter this Dispute was ended, then there was a Dispute, _Whether the\nparticular Parts had a Foreknowledg of Self-knowledg?_ The Opinion of\nthe Minor Parts was, That since every Part in Nature had Self-motion,\nand natural Free-will, every Part could know how they should move, and\nso what they should know. The Opinion of the Major Parts was, That\nfirst, the Self-knowledg did alter according to Self-action, amongst\nthe Self-moving Parts: but, the Self-knowledg of the Inanimate Parts,\ndid alter according to the actions of the Sensitive Self-moving Parts;\nand the Perceptive actions of the Self-moving Parts, were according\nto the form and actions of the Objects: so that Foreknowledg of\nForein Parts, or Creatures, could not be: And for Foreknowledg of\nSelf-knowledg of the Self-moving Parts, there were so many occasional\nactions, that it was impossible the Self-moving Parts could know\nhow they should move, by reason that no Part had an Absolute Power,\nalthough they were Self-moving, and had a natural Free-will: which\nproves, That Prophesies are somewhat of the nature of Dreams, whereof\nsome may prove true by chance; but, for the most part, they are false.\n\n\n\n\nThe Eighth Part.\n\n\n\n\nCHAP. I. Of the Irregularity of Nature's Parts.\n\n\nSome may make this Question, that, _If Nature were Self-moving, and\nhad Free-will, it is probable that she would never move her Parts so\nirregularly, as to put her self to pain._\n\nI answer, first, That Nature's Parts move themselves, and are not moved\nby any Agent. Secondly, Though Nature's Parts are Self-moving, and\nSelf-knowing, yet they have not an infinite or uncontrolable Power;\nfor, several Parts, and Parties, oppose, and oft-times obstruct each\nother; so that many times they are forced to move, and they may not\nwhen they would. Thirdly, Some Parts may occasion other Parts to be\nirregular, and keep themselves in a regular posture. Lastly, Nature's\nFundamental actions are so poysed, that Irregular actions are as\nnatural as Regular.\n\n\n\n\nCHAP. II. Of the Human Parts of a Human Creature.\n\n\nThe Form of Man's Exterior and Interior Parts, are so different, and so\nnumerous; that I cannot describe them, by reason I am not so learned\nto know them: But, some Parts of a Human Creature, Man names _Vital_;\nbecause, the least disturbance of any of those Parts, endangers the\nHuman Life: and if any of those Vital Parts are diminished, I doubt\nwhether they can be restored; but if some of those Parts can be\nrestored, I doubt all cannot. The Vital Parts are, the Heart, Liver,\nLungs, Stomack, Kidneys, Bladder, Gaul, Guts, Brains, Radical Humours,\nor Vital Spirits; and others which I know not of. But this is to be\nnoted, That Man is composed of Rare and Solid Parts, of which there are\nmore and less Solid, more and less Rare; as also, different sorts of\nSolid, and different sorts of Rare: also, different sorts of Soft and\nHard Parts; likewise, of Fixt and Loose Parts; also, of Swift and Slow\nParts. I mean by Fixt, those that are more firmly united.\n\n\n\n\nCHAP. III. Of Human Humours.\n\n\n_Humours_ are such Parts, that some of them may be divided from the\nwhole Body, without danger to the whole Body; so that they are somewhat\nlike Excremental parts, which Excremental parts, are the superfluous\nparts: for, though the Humours be so necessary, that the Body could not\nwell subsist without them; yet, a Superfluity of them is as dangerous,\n(if not more) as a Scarcity. But there are many sorts of Humours\nbelonging to a Human Creature, although Man names but Four, according\nto the Four Elements, _viz. Flegm, Choler, Melancholy_, and _Blood_:\nbut, in my opinion, there are not only several sorts of _Choler, Flegm,\nMelancholy_, and _Blood_; but other sorts that are none of these Four.\n\n\n\n\nCHAP. IV. Of BLOOD.\n\n\nI have heard, that the Opinions of the most Learned Men, are, That\nall Animal Creatures have Blood, or at least, such Juyces that are in\nlieu of Blood; which Blood, or Juyces, move circularly: for my part, I\nam too ignorant to dispute with Learned Men; but yet I am confident,\na _Moth_ (which is a sort of Worm, or Fly, that eats Cloth) hath no\nBlood, no, nor any Juyce; for, so soon as it is touched, it dissolves\nstraight to a dry dust, or like ashes. And there are many other\nAnimals, or Insects, that have no appearance of Blood; therefore the\nlife of an Animal doth not consist of Blood: And as for the Circulation\nof Blood, there are many Animal Creatures that have not proper Vessels,\nas Veins and Arteries, or any such Gutters, for their Blood, or Juyce,\nto circulate through. But, say the Blood of Man, or of such like\nAnimal, doth circulate; then it is to be studied, Whether the several\nparts of the Blood do intermix with each other, as it flows; or,\nwhether it flows as Water seems to do; where the following parts may be\nas great strangers to the Leading parts, as in a Crowd of People, where\nsome of those behind, do not know those that are before: but, if the\nBlood doth not intermix as it flows, then it will be very difficult for\na Chyrurgion, or Physician, to find where the ill Blood runs: besides,\nif the Blood be continually flowing, when a sick Man is to be let\nblood, before the Vein is opened, the bad Blood may be past that Part,\nor Vein, and so only the good Blood will be let out; and then the Man\nmay become worse than if he had not been let blood.\n\n\n\n\nCHAP. V. Of the Radical Humours, or Parts.\n\n\nThere are many Parts in a Human Body, that are as the Foundation of a\nHouse; and being the Foundation, if any of those Parts be removed or\ndecayed, the House immediately falls to ruine. These Fundamental Parts,\nare those we name the _Vital Parts_; amongst which are those Parts we\nname the _Vital_ and _Radical Spirits_, which are the Oyl and Flame\nof a Human Creature, causing the Body to have that we name a _Natural\nHeat_, and a _Radical Moisture_. But it is to be noted, That these\nParts, or Corporeal Motions, are not like gross Oyl, or Flame: for, I\nbelieve, there are more differences between those Flames, and ordinary\nFlames, than between the Light of the Sun, and the Flame of a Tallow\nCandle; and as much difference between this Oyl, and the greasie Oyl,\nas between the purest Essence, and Lamp-Oyl. But, these Vital Parts\nare as necessary to the Human Life, as the solid Vital Parts, viz. the\nHeart, Liver, Lungs, Brains, and the like.\n\n\n\n\nCHAP. VI. Of Expelling Malignant Disorders in a Human Creature.\n\n\nExpelling of Poyson, or any Malignity in the Body, is, when that\nMalignity hath not got, or is not setled into the Vital Parts; so that\nthe Regular Motions of the Vital Parts, and other Parts of the Body,\nendeavour to defend themselves from the Forrein Malignancies; which if\nthey do, then the Malignant Motions do dilate to the Exterior Parts,\nand issue out of those Exterior Passages, at least, through some; as,\neither by the way of Purging, Vomiting, Sweating, or Transpiration,\nwhich is a breathing through the Pores, or other passages. After the\nsame manner is the expelling of Surfeits, or Superfluities of Natural\nHumours: but, if the Malignity or Surfeit, Superfluity or superfluous\nHumours, have the better, (as I may say) then those Irregular Motions,\nby their Disturbances, cause the Regular Motions to be Irregular,\nand to follow the Mode; which is, to imitate Strangers, or the most\nPowerful; the most Fantastical, or the most debauch'd: for it is, many\ntimes, amongst the Interior Motions of the Body, as with the Exterior\nActions of Men.\n\n\n\n\nCHAP. VII. Of Human Digestions and Evacuations.\n\n\nTo treat of the several particular Digestive Actions of a Human\nCreature, is impossible: for, not only every part of Food hath a\nseveral manner of Digestive Action; but, every action in Transpiration,\nis a sort of Digestion and Evacuation: so that, though every sort of\nDigestion and Evacuation, may be ghest at; yet, every Particular is\nnot so known, that it can be described. But this is to be noted, That\nthere is no Creature that hath Digestive Motions, but hath Evacuating\nMotions; which Actions, although they are but Dividing, and Uniting;\nyet they are such different manners and ways of uniting and dividing,\nthat the most observing Man cannot particularly know them, and so not\nexpress them: but, the Uniting actions, if regular, are the Nourishing\nactions; the Dividing actions, if regular, are the Cleansing actions:\nbut if irregular, the Uniting actions are the Obstructive actions; and\nthe Dividing actions, the Destructive actions.\n\n\n\n\nCHAP. VIII. Of DISEASES in general.\n\n\nThere are many sorts of Human Diseases; yet, all sorts of Diseases\nare Irregular Corporeal Motions; but, every sort of Motion is of a\ndifferent Figure: so that, several Diseases are different Irregular\nFigurative Motions; and according as the Figurative Motions vary, so\ndo the Diseases: but, as there are Human Diseases, so there are Human\nDefects; which Defects (if they be those which Man names _Natural_)\ncannot be rectified by any Human Means. Also, there are Human Decays,\nand Old Age; which, although they cannot be prevented, or avoided; yet,\nthey may, by good Order, and wise Observations, be retarded: but there\nare not only numerous sorts of Diseases, but every particular it self,\nand every particular sort, are more or less different; insomuch, that\nseldom a Disease of one and the same sort, is just alike, but there\nare some differences; as in Men, who though they be all of one sort of\nAnimal-kind, yet seldom any two Men are just alike: and the same may\nbe said of Diseases both of Body and Mind; as for example, concerning\nIrregular Minds, as in Mad-Men; Although all Mad-Men are mad, yet not\nmad alike; though they all have the Disease either of Sensitive or\nRational Madness, or are both Sensitively and Rationally mad. Also,\nthis is to be noted, That as several Diseases may be produced from\nseveral Causes, so several Diseases from one: Cause, and one Disease\nfrom several Causes; which is the cause that a Physician ought to be a\nlong and subtile Observer and Practiser, before he can arrive to that\nExperience which belongs to a good Physician.\n\n\n\n\nCHAP. IX. Of the Fundamental Diseases.\n\n\nThere are numerous sorts of Diseases, to which Human Creatures are\nsubject; and yet there are but few Fundamental Maladies; which are\nthese as follow; Pain, Sickness, Weakness, Dizziness, Numbness,\nDeadness, Madness, Fainting and Swounding; of which one is particular,\nthe rest are general: The particular is Sickness, to which no parts\nof the Body are subject, but the Stomack: for, though any parts of\nthe Body may have Pain, Numbness, Dizziness, Weakness, or Madness;\nyet in no part can be that which we name Sickness, but the Stomack.\nAs for Dizziness, the Effects are general, as may be observed in some\ndrunken Men: for, many times, the Head will be in good temper, when\nthe Leggs (I cannot say, are dizzie, yet) will be so drunk, as neither\nto go or stand; and many times the Tongue will be so drunk, as not\nto speak plain, when all the rest of the body is well temper'd; at\nleast so well, as not to be any ways perceived, but by the tripping of\ntheir Speech: but, as I said, no Part is subject to be sick, but the\nStomack: And though there are numerous sorts of Pains to which every\nPart is subject, and every several Part hath a several Pain; yet they\nare still Pain. But some may say, _That there are also several sorts\nof Sicknesses_. I grant it; but yet those several sorts of Sicknesses,\nbelong only to the Stomack, and to no other Part of the Body.\n\n\n\n\nThe Ninth Part.\n\n\n\n\nCHAP. I. Of SICKNESS.\n\n\nTo go on as orderly as I can, I will treat of the Fundamental Diseases,\nand first of _Sickness_, by reason it is the most particular Disease:\nfor though, as I have said, no part of a Human Creature is subject to\nthat Disease, (namely, _Sickness_) but the Stomack; yet, there are\ndifferent sorts of Sicknesses of the Stomack; as for example, Some\nsorts of Sickness is like the flowing and ebbing of the Sea: for, the\nHumours of the Stomack agitate in that manner, as, if the flowing\nmotions flow upwards, it occasions Vomiting; if downwards, Purging: if\nthe Humours divide, as, partly to flow upwards, and partly downwards,\nit occasions both Vomiting and Purging.\n\nBut the Question is, _Whether it is the motion of the Humours, that\noccasions the Stomack to be sick; or the sickness of the Stomack, that\noccasions the Humours to flow?_\n\nI answer: That 'tis probable, that sometimes the flowing of the Humours\ncauses the Stomack to be sick; and sometimes the sickness of the\nStomack occasions the Humours to flow; and sometimes the Stomack will\nbe sick without the flowing of Humours, as when the Stomack is empty;\nand sometimes the Humours will flow, without any disturbance to the\nStomack; and sometimes both the Humours and the Stomack do jointly\nagree in Irregularities: but, as I said, there are several sorts of\nsicknesses of the Stomack, or at least, that sickness doth produce\nseveral sorts of Effects; as, for example, some sorts of sickness will\noccasion faint and cold Sweats; which sick Motion is not flowing up or\ndown of the Humours; but it is a cold dilatation, or rarifying, after\na breathing manner; also expelling of those rarified parts through the\npores: Other sorts of Motions of the Humours, are like Boyling motions,\nviz. Bubling motions; which occasion steaming or watry vapours, to\nascend to the Head; which vapours are apt to cloud the perception of\nSight. Other sorts of sick Motions, are Circular, and those cause a\nswimming, or a dizzie motion in the Head, and sometimes a staggering\nmotion in the Leggs. Other sorts of sick Motions are occasioned through\n\ntough and clammy Humours, the motion of which Humours, is a winding\nor turning in such a manner, that it removes not from its Center; and\nuntil such time as that Turning or Winding Motions alter, or the Humour\nis cast out of the Stomack, the Patient finds little or no ease.\n\n\n\n\nCHAP. II. Of PAIN.\n\n\nAs I said, No Part is subject to be sick, but the Stomack; but every\nseveral Part of a Human Creature, is subject to Pain; and not only\nso, but every particular Part is subject to several sorts of Pain;\nand every several sort of Pain, hath a several Figurative Motion:\nbut to know the different Figurative Motions, will require a subtile\nObservation: for, though those painful Parts, know their own Figurative\nMotions; yet, the whole Creature (suppose _Man_) doth not know\nthem. But it may be observed, Whether they are caused by Irregular\nContractions or Attractions, Dilatations or Retentions, Expulsions\nor Irregular Pressures and Re-actions, or Irregular Transformations,\nor the like; and by those Observations, one may apply, or endeavour\nto apply proper Remedies: but all Pain proceeds from Irregular and\nperturbed Motions.\n\n\n\n\nCHAP. III. Of DIZZINESS.\n\n\nI Cannot say, _Dizziness_ belongs only to the Head of an Animal\nCreature, because we may observe, by irregular Drinkers, that sometimes\nthe Leggs will seem more drunk than their Heads; and sometimes all the\nParts of their Body will seem to be temperate, as being Regular, but\nonly the Tongue seems to be drunk: for, staggering of the Leggs, and\na staggering of the Tongue, or the like, in a drunken Distemper, is a\nsort of Dizziness, although not such a sort as that which belongs to\nthe Head; so that, when a man is dead-drunk, we may say, that every\npart of the Body is _Dizzily drunk_. But mistake me not; for I do not\nmean, that all sorts of dizzinesses proceed from drinking; I only\nbring Drunkenness for an Example: but, the Effects of dizziness of the\nHead, and other parts of the Body, proceed from different Causes; for,\nsome proceed from Wind, not Wine; others from Vapour; some from the\nperception of some Forrein Object; and numbers of the like Examples may\nbe found. But this is to be noted, That all such sorts of Swimming and\nDizziness in the Head, are produced from Circular Figurative Motions.\nAlso it is to be noted, That many times the Rational Corporeal Motions\nare Irregular with the Sensitive, but not always: for, sometimes in\nthese and the like Distempers, the Sensitive will be Irregular, and the\nRational Regular; but, for the most part, the Rational is so compliant\nwith the Sensitive, as to be Regular, or Irregular, as the Sensitive is.\n\n\n\n\nCHAP. IV. Of the Brain seeming to turn round in the Head.\n\n\nWhen the Human Brain seems to turn round, the cause is, that some\nVapours do move in a Circular Figure, which causes the Head to be\ndizzy; as when a man turns round, not only his Head will be dizzy,\nbut all the Exterior Parts of his Body; insomuch that some, by often\nturning round, will fall down; but if, before they fall, they turn the\ncontrary way, they will be free from that dizziness: The reason of\nwhich is, That, by turning the contrary way, the Body is brought to the\nsame posture it was before; as, when a man hath travell'd some way, and\nreturns the same way back, he returns to the place where first he began\nhis Journey.\n\n\n\n\nCHAP. V. Of WEAKNESS.\n\n\nThere are many sorts of _Weakness_; some Weakness proceeds from Age;\nothers, through want of Food; others are occasioned by Oppression;\nothers, by Disorders and Irregularities; and so many other sorts,\nthat it would be too tedious to repeat them, could I know them: But,\nsuch sorts of Weakness, as Human Creatures are subject to, after some\nDisease or Sickness, are somewhat like Weariness after a Laborious\nor over-hard Action; as, when a Man hath run fast, or laboured hard,\nhe fetches his breath short and thick; and as most of the Sensitive\nActions are by degrees, so is a Returning to Health after Sickness:\nbut, all Irregularities are Laborious.\n\n\n\n\nCHAP. VI. Of SWOUNDING.\n\n\nThe cause why a Man in _Swound_, is, for a time, as if he were dead;\nis, an Irregularity amongst some of the Interior Corporeal Motions,\nwhich causes an Irregularity of the Exterior Corporeal Motions, and so\na general Irregularity; which is the cause that a Man appears as if he\nwere dead.\n\nBut some may say, _A Man in a Swound is void of all Motion_.\n\nI answer: That cannot be: for, if the Man was really dead, yet his\nParts are moving, though they move not according to the property or\nnature of a living Man: but, if the Body had not consistent Motions,\nand the Parts did not hold together, it would be dissolved in a moment;\nand when the Parts do divide, they must divide by Self-motion: but, in\na Man in a Swound, some of his Corporeal Motions are only altered from\nthe property and nature of a living Man; I say, some of his Corporeal\nMotions, not all: Neither do those Motions quite alter from the nature\nof a living Man, so as the alterations of the Fundamental Motions do:\nbut they are so alter'd, as Language may be alter'd, viz. From _Hebrew_\nto _Greek, Latin, French, Spanish, English,_ and many others; and\nalthough they are all but Languages, yet they are several Languages\nor Speeches; so the alteration of the Corporeal Motions of a Man in\na Swound, is but as the altering of one sort of Language to another;\nas put the case, _English_ were the Natural Language or Speech, then\nall other Languages were unknown to him that knows no other than his\nNatural: So a Man in a Swound is ignorant of those Motions in the\nSwound: but, when those Motions return to the Nature of a living Man,\nhe hath the same knowledg he had before. Thus Human Ignorance, and\nHuman Knowledg, may be occasioned by the alterations of the Corporeal\nMotions.\n\nThe truth is, that Swounding and Reviving, is like Forgetfulness and\nRemembrance, that is, Alteration and Repetition, or Exchange of the\nsame Actions.\n\n\n\n\nCHAP. VII. Of Numb and Dead Palsies, or Gangren's.\n\n\nAs for _Numb_ and _Dead Palsies_, they proceed not only from disordered\nand Irregular Motions, but from such Figurative Motions as are quite\ndifferent from the nature of the Creature: for, though it be natural\nfor a Man to dye; yet the Figurative Motions of _Death_ are quite\ndifferent from the Figurative Motions of Life; so in respect to that\nwhich Man names Life, that which Man names Death, is unnatural: but,\nas there are several sorts of that Man names _Life_, or _Lives_; so\nthere are several sorts of those Corporeal Motions, Man names _Death_:\nbut, _Dead Palsies_ of some Parts of a Man's Body, are not like those\nof a Man when he is, as we say, _quite dead_; for, those are not only\nsuch sorts of Motions that are quite, or absolutely different from\nthe life of the Man, or such like Creature; but such as dissolve the\nwhole Frame, or Figure of the Creature: But, the Motions of a _Dead\nPalsie_, are not dissolving Motions, although they are different\nfrom the natural living Motions of a Man. The same, in some manner,\nare _Numb Palsies_; only the Motions of _Numb Palsies_ are not so\nabsolutely different from the Natural living Motions; but have more\nIrregularities, than perfect Alterations. As for that sort of Numbness\nwe name _Sleepy Numbness_, it is occasioned through some obstruction\nthat hinders and stops the Exterior Sensitive Perception. As, when\nthe Eyes are shut, or blinded, or the Ears stopt, or the Nostrils;\nthe Sensitive Figurative Motions of those Sensitive Organs, cannot\nmake Perceptions of Forrein Objects: so, when the Pores of the Flesh,\nwhich are the perceptive Organs of Forrein Touches, are stopt, either\nby too heavy burthens or pressings, or tying some Parts so hard, as\nto close the Exterior Organs, (_viz_. the Pores) they cannot make\nsuch Perceptions as belong to Touch: but, when those hinderances are\nremoved, then the Sensitive Perception of Touch, is, in a short time,\nas perfect as before.\n\nAs for _Gangren's_, although they are somewhat like _Dead Palsies_, yet\nthey are more like those sorts of dead Corporeal Motions, that dissolve\nthe Frame and Form of a Creature: for, _Gangren's_ dissolve the Frame\nand Form of the Diseased Part; and the like do all those Corporeal\nMotions that cause Rottenness, or Parts to divide and separate after a\nrotten manner.\n\n\n\n\nCHAP. VIII. Of MADNESS.\n\n\nThere are several sorts of that Distemper named _Madness_; but they\nall proceed through the Irregularities, either of the Rational, or\nthe Sensitive Parts; and sometimes from the Irregularities both\nof Sense and Reason: but these Irregularities are not such as are\nquite different from the Nature or Property of a Human Creature, but\nare only such Irregularities as make false Perceptions of Forrein\nObjects, or else make strange Conceptions; or move after the manner\nof Dreams in waking-actions; which is not according to the Perception\nof present Objects: As for example, The Sensitive Motions of the\nExterior Parts, make several Pictures on the outside of the Organs;\nwhen as no such Object is present; and that is the reason Mad-men see\nstrange and unusual Sights, hear strange and unusual Sounds, have\nstrange and unusual Tasts and Touch: but, when the Irregularities are\nonly amongst the Rational Parts, then those that are so diseased,\nhave violent Passions, strange Conceptions, wild Fancies, various\nOpinions, dangerous Designs, strong Resolutions, broken Memories,\nimperfect Remembrances, and the like. But, when both the Sensitive\nand Rational are sympathetically disorderly; then the Mad-men will\ntalk extravagantly, or laugh, sing, sigh, weep, tremble, complain, &c.\nwithout cause.\n\n\n\n\nCHAP. IX. The Sensitive and Rational Parts may be distinctly Mad.\n\n\nThe Senses may be irregularly Mad, and not the Reason; and the Reason\nmay be irregularly mad, and not the Sense; and, both Sense and Reason\nmay be both sympathetically mad: And, an evident proof that there is a\nRational and Sensitive Madness, is, That those whose Rational Parts are\nRegular, and only some of the Sensitive Irregular, will speak soberly,\nand declare to their Friends, how some of their Senses are distemper'd,\nand how they see strange and unusual Sights, hear unusual Sounds, smell\nunusual Sents, feel unusual Touches, and desire some Remedy for their\nDistempers. Also, it may be observed, That sometimes the Rational Parts\nare madly distemper'd, and not the Sensitive; as when the Sensitive\nParts make no false Perceptions, but only the Rational; and then only\nthe Mind is out of order, and is extravagant, and not the Senses: but,\nwhen the Senses and Reason are madly Irregular, then the diseased Man\nis that we name, _Outragiously Mad_.\n\n\n\n\n\nCHAP. X. The Parts of the Head are not only subject to Madness, but\nalso the other Parts of the Body.\n\n\n_Madness_ is not only in the Head, but in other Parts of the Body:\nAs for example, Some will feel unusual Touches in their Hands, and\nseveral other parts of their Body. We may also observe by the several\nand strange Postures of Mad-men, that the several Parts of the Body are\nmadly distemper'd. And it is to be noted, That sometimes some Parts\nof the Body are mad, and not the other; as, sometimes only the Eyes,\nsometimes only the Ears; and so of the rest of the Organs, and of the\nrest of the Parts of the Body; one Part only being mad, and the rest in\ngood order. Moreover, it is to be noted, That some are not continually\nmad, but only mad by fits, or at certain times; and those fits, or\ncertain times of disorders, proceed from a custom or habit of the\nRational or Sensitive Motions, to move Irregularly at such times; and\na proof that all the Parts are subject to the Distemper of _Madness_,\nis, That every part of the Body of those sorts of Mad-men that believe\ntheir Bodies to be Glass, moves in a careful and wary motion, for fear\nof breaking in pieces: Neither are the Exterior Parts only subject to\nthe Distemper of Madness, but the Interior Parts; as may be observed,\nwhen the whole Body will tremble through a mad fear, and the Heart will\nbeat disorderly, and the Stomack will many times be sick.\n\n\n\n\nCHAP. XI. The Rational and Sensitive Parts of a Human Creature, are apt\nto disturb each other.\n\n\nAlthough the Rational and Sensitive Corporeal Motions, may, and\ndo sometimes disagree; yet, for the most part, there is such a\nsympathetical Agreement between the Sensitive and Rational Corporeal\nMotions of one Society, (viz. of one Creature) as they often disturb\neach other: As for example, If the Rational Motions are so irregular,\nas to make imaginary Fears, or fearful Imaginations, these fearful\nImaginations cause the Sensitive Corporeal motions, to move according\nto the Irregularities of the Rational; which is the cause, in such\nfears, that a man seems to see strange and unusual Objects, to hear\nstrange and unusual Sounds, to smell unusual Sents, to feel unusual\nTouches, and to be carried to unusual Places; not that there are such\nObjects, but the Irregular Senses make such Pictures in the Sensitive\nOrgans; and the whole Body may, through the strength of the Irregular\nmotions, move strangely to unusual places: As for example, A Mad-man,\nin a strong mad fit, will be as strong as Ten men; whereas, when the\nmad Fit is over, he seems weaker than usually, or regularly, he uses\nto be; not that the Self-moving Parts of Nature are capable of being\nweaker, or stronger, than naturally they are: but having liberty to\nmove as they will, they may move stronger, or weaker, swifter or\nslower, regularly or irregularly, as they please; nor doth Nature\ncommonly use Force. But this is to be noted, That there being a general\nAgreement amongst the particular Parts, they are more forcible than\nwhen those Parts are divided into Factions and Parties: so that in\na general Irregular Commotion or Action, all the Sensitive Parts of\nthe Body of a man, agree to move with an extraordinary force, after\nan unusual manner; provided it be not different from the property and\nnature of their Compositions; that is, not different from the Property\nand Nature of a Man. But this is likewise to be noted, That in a\ngeneral Agreement, man may have other Properties, than when the whole\nBody is governed by Parts, as it is usual when the Body is Regular,\nand that every Part moves in his proper Sphere, as I may say, (for\nexample) the Head, Heart, Lungs, Stomack, Liver, and so the rest, where\neach Part doth move in several sorts of Actions. The like may also\nmay be said of the Parts of the Leggs and Hands, which are different\nsorts of Actions; yet all move to the use and benefit of the whole\nBody: but, if the Corporeal motions in the Hands, and so in the Leggs,\nbe irregular, they will not help the rest of the Parts; and so, in\nshort, the same happens in all the Parts of the Body, whereof some\nParts may be Regular, and others Irregular; and sometimes all may be\nIrregular. But, to conclude this Chapter, the Body may have unusual\nForce and Properties; as when a man says, He was carried and flung into\na Ditch, or some place distant; and that he was pinch't, and did see\nstrange sights, heard strange sounds, smelt strange scents; all which\nmay very well be caused by the Irregular motions, either by a general\nIrregularity, or by some particular Irregularity; and the truth is,\nThe particular Corporeal motions, know not the power of the general,\nuntil they unite by a general Agreement; and sometimes there may be\nsuch Commotions in the Body of a Man, as in a Common-wealth, where many\ntimes there is a general Uproar and Confusion, and none know the Cause,\nor who began it. But this is to be noted, That if the Sensitive motions\nbegin the Disorder, then they cause the Rational to be so disordered,\nas they can neither advise wisely, or direct orderly, or perswade\neffectually.\n\n\n\n\n\nCHAP. XII. Of Diseases produced by Conceit.\n\n\nAS there are numerous sorts of _Diseases_, so there are numerous\nmanners or ways of the production of Diseases; and those Diseases\nthat are produced by _Conceit_, are first occasioned by the Rational\nCorporeal Figurative Motions: for, though every several Conceit, or\nImagination, is a several Rational Corporeal Figurative Motion; yet,\nevery Conceit or Imagination doth not produce a Sensitive Effect:\nbut in those that do produce a Sensitive Effect, it is the Conceit\nor Imagination of some sorts of Diseases; but in most of those sorts\nthat are dangerous to Life, or causes Deformity: The reason is, That\nas all the Parts of Nature are Self-knowing, so they are Self-loving:\nAlso, Regular Societies beget an united Love, by Regular Agreements,\nwhich cause a Rational Fear of a disuniting, or dissolving; and that is\nthe reason, that upon the perception of such a Disease, the Rational,\nthrough some disorder, figures that Disease; and the Sensitive\nCorporeal Motions, take a pattern from the Rational, and so the Disease\nis produced.\n\n\n\n\n\nThe Tenth Part.\n\n\n\n\nCHAP. I. Of FEVERS.\n\n\nSome are of opinion, That all, or, at least, most Diseases, are\naccompanied, more or less, with a _Feverous Distemper_: If so, then\nwe may say, A _Fever_ is the _Fundamental Disease_: but, whether that\nOpinion is true, or no, I know not; but I observe, there are many sorts\nof Fevers, and so there are of all other Diseases or Distempers: for,\nevery alteration, or difference, of one and the same kind of Disease,\nis a several sort. As for Fevers, I have observed, there are Fevers in\nthe Blood, or Humours, and not in any of the Vital Parts; and those\nare ordinary Burning-Fevers: and there are other sorts of Fevers that\nare in the Vital Parts, and all other Parts of the Body, and those are\n_Malignant Fevers_; and there are some sorts of Fevers which are in the\nRadical Humours, and those are _Hectick Fevers_; and there are other\nsorts of Fevers that are in those Parts, which we name the _Spiritous\nParts_. Also, all _Consumptions_ are accompanied with a Feverish\nDistemper: but, what the several Figurative Motions are of these\nseveral sorts of Fevers, I cannot tell.\n\n\n\n\nCHAP. II. Of the PLAGUE.\n\n\nThere are Two visible sorts of the Disease named the _Plague_: The\nweaker sort is that which produces Swellings, or inflamed or corrupted\nSores, which are accompanied with a Fever. The other sort is that which\nis named the _Spotted Plague_. The First sort is sometimes Curable; but\nthe Second is Incurable; at least, no Remedy as yet hath been found.\nThe truth is, the _Spotted Plague_ is a _Gangrene_, but is somewhat\ndifferent from other sorts of _Gangren's_; for this begins amongst\nthe Vital Parts, and, by an Infection, spreads to the Extream Parts;\nand not only so, but to Forrein Parts; which makes not only a general\nInfection amongst all the several Parts of the Body, but the Infection\nspreads it self to other Bodies. And whereas other sorts of _Gangren's_\nbegin outwardly, and pierce inwardly; the _Plaguy Gangrene_ begins\n\ninwardly, and pierces outwardly: so as the difference (as I said) is,\nThat the ordinary sort of _Gangren's_ infect the next adjoining Parts\nof the Body, by moderate degrees; whereas the _Plaguy Gangrene_ infects\nnot only the adjoining Parts of the same Body, and that suddenly, but\ninfects Forreign Bodies. Also, the ordinary _Gangren's_ may be stopped\nfrom their Infection, by taking off the Parts infected, or diseased.\nBut the _Plaguy Gangrene_ can no ways be stopped, because the Vital\nParts cannot be separated from the rest of the Parts, without a total\nruine: besides, it pierces and spreads more suddenly, than Remedies\ncan be applyed. But, whether there are Applications of Preventions, I\nknow not; for, those Studies belong more to the _Physicians_, than to a\n_Natural Philosopher_. As for the Diseases we name the _Purples_, and\nthe _Spotted Fever_, they are of the same Kind, or Kindred, although\nnot of the same sort, as _Measles_, and the _Small-Pox_. But this is to\nbe noted, That Infection is an act of Imitation: for, one Part cannot\ngive another Part a Disease, but only that some imitate the same sorts\nof Irregular Actions of other Parts; of which some are near adjoining\nImitators, and some occasion a general Mode.\n\n\n\n\n\nCHAP. III. Of the Small-Pox, and Measles.\n\n\nThe _Small-Pox_ is somewhat like the _Sore-Plague_, not only by being\nInfectious, as both sorts of Plagues are; but, by being of a corrupt\nNature, as the Sore-Plague is; only the _Small-Pox_ is innumerable,\nor very many small Sores; whereas the _Sore-Plague_ is but one or\ntwo great Sores. Also, the _Small-Pox_ and _Sore-Plague_, are alike\nin this, That if they rise and break, or if they fall not flat, but\nremain until they be dry and scabbed, the Patient lives: but, if they\nfall flat, and neither break, nor are scabbed, the Patient is in\ndanger to dye. Also, it is to be noted, That this Disease is sometimes\naccompanied with a Feverish Distemper; I say, Sometimes, not Always;\nand that is the cause that many dye, either with too hot, or too\ncooling Applications: for, in a Feverish Distemper, hot Cordials are\nPoyson; and when there is no Fever, Cooling Remedies are _Opium_: The\nlike for letting Blood; for if the Disease be accompanied with a Fever,\nand the Fever be not abated by letting Blood, 'tis probable the Fever,\njoyned with the Pox, will destroy the Patient: and if no Fever, and\nyet loose Blood, the Pox hath not sufficient Moisture to dilate, nor a\nsufficient natural Vapour to breathe, or respirate; so as the Life of\nthe Patient is choaked or\n\nstifled with the contracted Corruptions. As for Measles, though they\nare of the same kind, yet not of the same sort; for they are rather\nSmall Risings, than Corrupted Sores, and so are less dangerous.\n\n\n\n\nCHAP. IV. Of the Intermission of Fevers or Agues.\n\n\n_Agues_ have several sorts of Distempers, and those quite opposite to\neach other, as Cold and Shaking, Hot and Burning, besides Sweating:\nAlso, there are several times of Intermissions; as some are Every-day\nAgues, some Third-day Agues, and some _Quartan_ Agues; and some\nPatient may be thus distempered, many times, in the compass of Four\nand twenty hours: but those are rather of the Nature of Intermitting\nFevers, than of perfect Agues. Also, in Agues, there is many times a\ndifference of the Hot and Cold fits: for sometimes the Cold Fits will\nbe long, and the Hot short; other times, the Hot Fits will be long,\nand the Cold Fits short; other times, much of an equal degree: but,\nmost Intermitting Fevers and Agues, proceed either from ill-digestive\nMotions, or from a superfluity of Cold and Hot Motions, or an\nIrregularity of the Cold, Hot, Dry; or Moist Motions, where each sort\nstrives and struggles with each other. But, to make a comparison, Agues\nare somewhat like several sorts of Weather, as Freezing and Thawing,\n\nCloudy or Rainy, or Fair and Sun-shining days: or like the Four Seasons\nof the Year, where the Cold Fits are like _Winter_, cold and windy; the\nHot Fits like _Summer_, hot and dry; the Sweating Fits like _Autumn_,\nwarm and moist; and, when the Fit is past, like the _Spring_. But, to\nconclude, the chief Cause of Agues, is, Irregular Digestions, that\nmake half-concocted Humours; and according as these half-concocted\nHumours digest, the Patient hath his Aguish Distempers, where some\nare every day, others every second day, some every third day, and\nsome _Quartans_: but, by reason those half-concocted Humours, are\nof several sorts of Humors, some Cold, some Hot, some Cold and Dry,\nsome Hot and Dry, or Hot and Moist; and those different sorts, raw,\nor but half-concocted Humours; they occasion such disorder, not only\nby an unnatural manner of Digestion, as not to be either timely, or\nregular, by degrees; but, those several sorts of Raw Humours, strive\nand struggle with each other for Power or Supremacy: but, according as\nthose different Raw Humours concoct, the Fits are longer or shorter:\nalso, according to the quantity of those Raw Humours, and according as\nthose Humours are a gathering, or breeding, so are the times of those\nFits and Intermissions. But here is to be noted, That some Agues may\nbe occasioned from some Particular Irregular Digestions; others from a\nGeneral Irregular Digestion, some from some obscure Parts, others from\nordinary Humours.\n\n\n\n\nCHAP. V. Of CONSUMPTIONS.\n\n\nThere are many sorts of _Consumptions_; as, some are Consumptions of\nthe Vital Parts, as the Liver, Lungs, Kidneys, or the like Parts:\nOthers, a Consumption of the Radical Parts: Others a Consumption of\nthe Spiritous Parts: Other Consumptions are only of the Flesh; which,\nin my opinion, is the only Curable Consumption. But, all Consumptions,\nare not only an Alteration, but a Wasting and Dis-uniting of the\nFundamental Parts; only those Consuming Parts do, as it were, steal\naway by degrees; and so, by degrees, the Society of a Human Creature is\ndissolved.\n\n\n\n\nCHAP. VI. Of DROPSIES.\n\n\n_Dropsies_ proceed from several Causes; as, some from a decay of some\nof the Vital Parts; others through a superfluity of indigested Humours;\nsome from a supernatural Driness of some Parts; others through a\nsuperfluity of Nourishing Motions; some, through some Obstructions;\nothers, through an\n\nexcess of Moist Dyet: but, all Dropsies proceed not only from Irregular\nMotions, but from such a particular Irregularity, as all the Motions\nendeavour to be of one Mode, (as I may say) that is, To move after the\nmanner of those sorts of Motions which are the innate Nature of Water,\nand are some sorts of Circular Dilatations: but, by these actions, the\nHuman Society endeavours to make a Deluge, and to turn from the Nature\nof Blood and Flesh, to the Nature of Water.\n\n\n\n\nCHAP. VII. Of SWEATING.\n\n\nAll _Sweating-Diseases_ are somewhat of the nature of Dropsies; but\nthey are (at least, seem to be) more Exterior, than Interior Dropsies:\nbut, though there be Sweating-Diseases which are Irregular; yet,\nRegular Sweating is as proper as Regular Breathing; and so healthful,\nthat Sweating extraordinary, in some Diseases, occasions a Cure: for,\nSweating is a sort of Purging; so that the evacuation of Sweat, through\nthe Pores, is as necessary as other sorts of evacuation, as Breathing,\nUrine, Siege, Spitting, Purging through the Nose, and the like. But,\nExcess of Sweating, is like other sorts of Fluxes, of which, some will\nscowr to death; others vomit to death; and others the like Fluxes will\noccasion\n\ndeath; the like is of Sweating: so that the _Sweating-Sickness_ is\nbut like a _Fluxive-Sickness_. But, as I said, Regular Sweating is as\nnecessary as other ordinary Evacuations: and as some are apt to be\nrestringent, others laxative; and sometimes one and the same Man will\nbe laxative, other times, costive; so are Men concerning Sweating: and\nas some Men take Medicines to purge by Stool, or Vomits, or Urine; so\nthey take Medicines to purge by Sweating. And, as Man hath several\nsorts of Excremental Humours, so, several sorts of Sweats; as, Clammy\nSweats, Cold Sweats, Hot Sweats, and Faint Sweats: and, as all Excess\nof other sorts of Purgings, causes a Man to be weak and faint; so doth\nSweating.\n\n\n\n\nCHAP. VIII. Of COVGHS.\n\n\nThere are many several sorts of _Coughs_, proceeding from several\nCauses; as, some Coughs proceed from a Superfluity of Moisture; others\nfrom an Unnatural Heat; others from a Corruption of Humors; others\nfrom a Decay of the Vital Parts; others from sudden Colds upon Hot\nDistempers: Some are caused by an Interior Wind; some Coughs proceed\nfrom Salt Humors, Bitter, Sharp, and Sweet: some Coughs proceed from\nFlegm, which Flegm ariseth like a Scum in a Pot, when Meat is boiling\non a Fire: for\n\nwhen the Stomack is distemperedly hot, the Humors in the Stomack boyl\nas Liquid Substances on the Fire; those boiling Motions bearing up the\ngross Humors beyond the Mouth of the Stomack, and, causing a Dispute\nbetween the Breath and Humors, produce the Effect of Straining, or\nReaching upwards towards the Mouth, much like the Nature and Motions of\nVomiting: but, by reason those Motions are not so strong in Coughing,\nas in Vomiting, the Coughing Motions bring up only pieces or parts of\nsuperfluous Flegm, or gross Spittle. The like for corrupt Humors. Other\nCoughs proceed from Unnatural or Distempered Heats; which Heats cause\nUnnecessary Vapours, and those Vapours ascending up from the Bowels,\nor Stomack, to the Head, and finding a Depression, are converted or\nchanged into a Watry Substance; which Watry Substance falls down, like\nmizling or small Rain, or in bigger drops, through the passage of the\nThroat and Wind-pipe: which being opprest, and the Breath hindered,\ncauses a Strife; which Striving, is a Straining; like as when Crumbs\nof Bread, or Drops of Drink, go not rightly through the Throat, but\ntrouble and obstruct the Wind-pipe, or when any such Matter sticks\nin the passage of the Throat: for, when any Part of the Body is\nobstructed, it endeavours to release it self from those Obstructions:\nAlso, when the Vapour that arises, arises in very Thin and Rarified\nVapour,\n\nthat Rarified Vapour thickens or condenses not so suddenly, being\nfarther from the degree of Water; but when condensed into Water, it\nfalls down by drops; which drops trickling down the Throat, (like as\nTears from the Eyes trickle down the Cheeks of the Face) the Cough is\nnot so violent, but more frequent: but if the Rheum be salt or sharp,\nthat trickles down the Throat, it causes a gentle or soft smart, which\nis much like the touch of Tickling or Itching, which provokes a faint\nor weak Strain or Cough. Also, Wind will provoke to Strain or Cough:\nThe Motion of Wind is like as if Hair should tickle the Nose. Or, Wind\nwill cause a tickling in the Nose, which causes the Effect of Sneezing:\nfor, Sneezing is nothing but a Cough through the Nose; I may say, It\nis a Nose-Cough. And Hickops are but Stomach-Coughs, Wind causing the\nStomack to strain. Also, the Guts have Coughs, which are caused by\nthe Wind, which makes a strife in the Guts and Bowels. Other Coughs\nare produced from Decayed Parts: for, when any Part is corrupted, it\nbecomes less Solid than naturally it should be: As for example, The\nFlesh of the Body, when corrupted, becomes from Dense Flesh, to a Slimy\nSubstance; thence, into a Watry Substance, which falls into Parts, or\nchanges from Flesh, into a Mixt Corrupted Matter, which falls into\nParts. The several Mixtures, or Distempered Substances,\n\nand Irregular Motions, causes Division of the composed Parts; but in\nthe time of dissolving, and divisions of any Part, there is a strife\nwhich causes Pain: and if the strife be in the Lungs, it causes Coughs,\nby obstructing the Breath: but, some Coughs proceed from Vapours and\nWinds, arising from the decayed Interior Parts, sending up Vapours from\nthe Dissolving Substance, which causeth Coughs; and some Coughs cause\nDecays of the Prime Interior Parts: for, when there falls from the Head\na constant Distillation, this Distillation is like dropping Water,\nwhich will penetrate or divide Stone; and more easily will dropping or\ndrilling Water do it, as Rheum, will corrupt Spongy Matter as Flesh is:\nbut, according as the Rheum is Fresh, Salt, or Sharp, the Parts are\na longer or shorter time decaying: for, Salt and Sharp is Corroding;\nand, by the Corroding Motions, Ulcerates those Parts the Salt Rheums\nfall on, which destroys them soon. As for _Chin-Cough_, 'tis a Wind or\nVapour arising from the Lungs, through the Wind-pipe; and as long as\nthe Wind or Vapour ascends, the Patient cannot draw in Reviving Air\nor Breath, but Coughs violently and incessantly, until it faint away,\nor have no Strength left; and with straining, will be as if it were\nchoaked or strangled, and become black in the face, and, after the\nCough is past, recover again; but some dye of these sorts of Coughs.\n\n\n\n\nCHAP. IX. Of GANGREN'S.\n\n\n_Gangren's_ are of the Nature of the _Plague_; and they are of Two\nsorts, as the _Plague_ is; the one more sudden and deadly than the\nother: The only difference of their Insecting Qualities, is, That\n_Gangren's_ spread by insecting still the next, or Neighbouring Parts;\nwhereas Plagues infect Forrein, as much as Home-Parts. Also, the deadly\nsort of _Gangren's_, infect (as I may say) from the Circumference\ntowards the Center: when as the deadly sorts of Plague, infect from the\nCenter, towards the Circumference. But, that sort of _Gangrene_ that is\nthe weaker sort, infects only the next adjoining Parts, by degrees, and\nafter a spreading manner, rather than after a piercing manner.\n\nBut some may object, That _Plagues_ and _Gangren's_ are produced from\ndifferent Causes; as for example, Extream Cold will cause _Gangren's_;\nand Extream Heat causes _Plagues_.\n\nI answer, That Two opposite Causes may produce like Effects, for which\nmay be brought numerous Examples.\n\n\n\n\n\nCHAP. X. Of Cancers and Fistula's.\n\n\n_Cancers_ and _Fistula's_ are somewhat alike, in that they are both\nproduced from Salt, or sharp corroding Motions: but in this they\ndiffer, that Cancers keep their Center, and spread in streams; whereas\n_Fistula's_ will run from place to place: for if it be stopt in one\nplace, it is apt to remove and break out in another. Yet _Cancers_ are\nsomewhat like _Gangren's_, in infecting adjoining Parts; so that unless\na _Cancer_ be in such a place as can be divided from the Sound Parts,\nit destroys the Human Life, by eating (as I may say) the Sound Parts of\nthe Body, as all Corroding, and Sharp or Salt Diseases do.\n\n\n\n\nCHAP. XI. Of the GOVT.\n\n\nAs for the Disease named the _Gout_, I never heard but of Two sorts;\nthe _Fixt_, and the _Running Gout_: but, mistake me not, I mean _Fixt_\nfor _Place_, not _Time_. The _Fixt_ proceeds from Hot, Sharp, or Salt\nMotions: The _Running Gout_ from Cold, Sharp Motions; but, both sorts\nare Intermitting Diseases, and very painful; and I have heard those\nthat have had the _Fixt Gout_, say, That the pain of the Fixt Gout, is\nsomewhat like the Tooth-ach: but, all Gouts are occasioned by Irregular\nPressures and Re-actions. As for that sort that is named the Windy\nGout, it is rather a Sciatica, than a Gout.\n\n\n\n\nCHAP. XII. Of the STONE.\n\n\nOf the Disease of the _Stone_ in Human Creatures, there are many sorts:\nfor, though the _Stone_ of the _Bladder_, of the _Kidneys_, and in the\n_Gaul_, be all of one kind of Disease called the _Stone_, yet they\nare of different sorts: but, whether the Disease of the _Stone_ be\nproduced of Hot or Cold Motions, I cannot judg: but 'tis probable, some\nare produced of Hot Motions, others of Cold; and perchance, others of\nsuch sorts of Motions as are neither perfectly Hot, nor Cold: for, the\n_Stone_ is produced, as all other Creatures, by such or such sorts of\nFigurative Motions. Here is to be noted, That some of the Humours of\nthe Body may alter their Motion, and turn from being Flegm, Choler,\nor the like, to be _Stone_; and so from being a Rare, Moist, or Loose\nBody, to be a Dry, Densed, Hard, or Fixt Body. But certainly, the\n_Stone_ of the _Bladder_, _Kidneys_ and _Gaul_, are of several sorts,\nas being produced by several sorts of Figurative Motions; as also,\naccording to the Properties and Forms of those several Parts of the\nBody they are produced in: for, as several sorts of Soyls, or Parts\nof the Earth, produce several sorts of Minerals; so several Parts of\nthe Body, several sorts of the Disease of the _Stone_: And, as there\nare several sorts of Stones in the several Parts of the Earth; so, no\ndoubt, there may not only be several sorts of Stone in several Parts,\nbut several sorts in one and the same Part; at least, in the like Parts\nof several Men.\n\n\n\n\nCHAP. XII. Of Apoplexies, and Lethargies.\n\n\n_Apoplexies, Lethargies_, and the like Diseases, are produced by some\ndecay of the Vital Spirits, or by Obstructions, as being obstructed\nby some Superfluities, or through the Irregularities of some sorts of\nMotions, which occasion some Passages to close, that should be open.\nBut mistake me not, I do not mean empty Passages; for there is no such\nthing (in my opinion) in Nature: but, I mean an open passage for a\nfrequent Course and Recourse of Parts. But an _Apoplexy_ is somewhat of\nthe Nature of a _Dead-Palsie_; and a _Lethargy_, of a Numb-Palsie; but\nI have heard, that the Opinion of Learned Men is, That some sorts of\nVaporous Pains are the Fore-runners of _Apoplexies_ and _Palsies_: but,\nin my opinion, though a Man may have two Diseases at once; yet surely,\nwhere Vapour can pass, there cannot be an absolute Stoppage.\n\n\n\n\nCHAP. XIII. Of EPILEPSIES.\n\n\n_Epilepsies_, or that we name the _Falling-Sickness_, is of the nature\nof Swounding or Fainting Fits: but there are two visible sorts; the\none is, that only the Head is affected, and not the other Parts of the\nBody; and for proof, Those that are thus distempered only in the Head,\nall the other Parts will struggle and strive to help or assist the\naffected or afflicted Parts, and those Parts of the Head that are not\nIrregular, as may be observed by their Motions; but, by the means of\nsome other Parts, there will also be striving and strugling, as may be\nobserved by foaming through the Mouth. The other sort is like ordinary\nSwounding-Fits, where all the Parts of the Body seem, for a time, to be\ndead. But this is to be observed, That those that are thus diseased,\nhave certain times of Intermissions, as if the Corporeal Motions did\nkeep a Decorum in being Irregular. But some have had _Epilepsies_ from\ntheir Birth; which proves, That their Productive Motions was Irregular.\n\n\n\n\n\nCHAP. XIV. Of Convulsions, and Cramps.\n\n\n_Convulsions_ and _Cramps_ are somewhat alike; and both, in my Opinion,\nproceed from Cold Contractions: but, _Cramps_ are caused by the\nContractions of the _Capillary_ Veins, or small _Fibers_, rather than\nof the Nerves and Sinews: for, those Contractions, if violent, are\n_Convulsions_: so that Cramps are Contractions of the small Fibers;\nand Convulsions are Contractions of the Nerves and Sinews. But the\nreason (I believe) that these Diseases proceed from Cold Contractions,\nis, That Hot Remedies produce, for the most part, perfect Cures; but,\nthey must be such sorts of Hot Remedies, that are of a dilating or\nextenuating nature; and not such whose Properties are Hot and Dry, or\nContracting: also, the Applications must be according to the strength\nof the Disease.\n\n\n\n\nCHAP. XV. Of CHOLICKS.\n\n\n_Cholicks_ are like _Cramps_ or _Convulsions_; or _Convulsions_ and\n_Cramps_, like _Cholicks_: for, as _Convulsions_ are Contractions\nof the Nerves and Sinews; and _Cramps_, Contractions of the small\n_Fibers_: so _Cholicks_\n\nare a Contracting of the Gutts: and, for proof, So soon as the\nContracting Motions alter, and are turn'd to Dilating or Expelling\nActions, the Patient is at ease. But, there are several Causes that\nproduce the _Cholick_: for, some _Cholicks_ are produced by Hot and\nSharp Motions, as _Bilious Cholicks_; others from Cold and Sharp\nMotions, as _Splenetick Cholicks_; others from Crude and Raw Humours;\nsome from Hot Winds; some from Cold Winds. The same some sorts of\n_Convulsions_ and _Cramps_ may be: but, though these several _Cholicks_\nmay proceed from several Causes; yet, they all agree in this, To be\nContractions: for, as I said, when those Corporeal Motions alter\ntheir Actions to Dilatation or Expulsion, the Patient is at ease.\nBut, those _Cholicks_ that proceed from Hot and Sharp Motions, are\nthe most painful and dangerous, by reason they are, for the most\npart, more strong and stubborn. As for _Cholicks_ in the Stomack,\nthey are caused by the same sorts of Motions that cause some sorts\nof Contractions: but, those sorts of _Cholick_ Contractions, are\nafter the manner of wreathing, or wringing Contractions. The same in\nConvulsive-Contractions.\n\n\n\n\n\nCHAP. XVI. Of Shaking Palsies.\n\n\n_Shaking Palsies_ proceed from a Slackness of the Nerves, or Sinew\nstrings, as may be observed by those that hold or lay any heavy weight\nupon the Arms, Hands or Leggs: for, when the Burdens are removed, those\nLimbs will be apt to tremble and shake so much, for a short time,\n(until they have recovered their former strength) that the Leggs cannot\ngo, or stand steadily; nor the Arms, or Hands, do any thing without\nshaking. The reason of these sorts of Slackness, is, That heavy Burdens\noccasion the Nerves and Sinews to extend beyond their Order; and\nbeing stretched, they become more slack, and loose, by how much they\nwere stretched, or extended; until such time as they contract again\ninto their proper Posture: And the reason that Old Age is subject to\n_Shaking-Palsies_, is, That the Frame of their whole Body is looser and\nslacker, than when it was young: As in a decayed House, every Material\nis looser than when it was first built; but yet, sometimes an old\nshaking House will continue a great while, with some Repairs: so old\nshaking Men, with Care, and good Dyet, will continue a great time. But\nthis is to be noted, That trembling is a kind of a _Shaking-Palsie_,\nalthough of another sort; and so is Weakness\n\nafter Sickness: but, these sorts are occasioned, as when a House shakes\nin a great Wind, or Storm; and not through any Fundamental Decay.\n\n\n\n\nCHAP. XVII. Of the Muther, Spleen, and Scurvy.\n\n\nAs for those Diseases that are named the _Fits of the Muther_, the\n_Spleen_, the _Scurvy_, and the like; although they are the most\ngeneral Diseases, especially amongst the Females; yet, each particular\nsort is so various, and hath such different Effects, that, I observe,\nthey puzzle the most Learned Men to find out their jugling, intricate,\nand uncertain Actions. But this is to be observed, That the Richest\nsorts of Persons are most apt to these sorts of Diseases; which proves,\nThat Idleness and Luxury is the occasion.\n\n\n\n\nCHAP. XVIII. Of Food, or Digestions.\n\n\nAs I have said, _Digestions_ are so numerous, and so obscure, that the\nmost Learned Men know not how Food is converted and distributed to all\nthe Parts of the Body: Which Obscurity occasions many Arguments, and\nmuch Dispute amongst the Learned; but, in my opinion, it is not the\nParts of the Human Body, that do digest the Food, although they may\nbe an occasion (through their own Regularities, or Irregularities) to\ncause good or bad digestions: but, the Parts of the Food, do digest\nthemselves; that is, alter their actions to the Property and Nature of\na Human Body: so that Digestive Parts are only Additional Parts; and,\nif those Nourishing Motions be Regular,they distribute their several\nParts, and joyn their several Parts, to those several Parts of the Body\nthat require Addition. Also, the Digestive Motions are according to\nthe Nature or Property of each several Part of the Human Body, As for\nexample, Those Digestive Parts alter into Blood, Flesh, Fat, Marrow,\nBrains, Humors, and so into any other Figurative Parts of the Sensitive\nBody. The same may be said of the Rational Parts of the Mind: but, if\nthose Digestive Parts be Irregular, they will cause a Disorder in a\nwell-ordered Body: and, if the Parts of the Body be Irregular, they\nwill occasion a Disorder amongst the Digestive Parts: but, according to\nthe Regularities and Irregularities of the Digestive Parts, is the Body\nmore or less nourished. But this is to be noted, That according to the\nSuperfluity or Scarcity of those Digestive Parts, the Body is opprest,\nor starved.\n\n\n\n\n\nCHAP. XIX. Of SURFEITS.\n\n\n_Surfeits_ are occasioned after different manners: for, though many\nSurfeits proceed from those Parts that are received into the Body;\nyet, some are occasioned through often repetitions of one and the same\nactions: As for example, The Eyes may surfeit with too often viewing\none Object; the Ears, with often hearing one Sound; the Nose, with\nsmelling one Sent; the Tongue, with one Tast. The same is to be said of\nthe Rational Actions; which Surfeits, occasion an aversion to such or\nsuch Particulars: but, for those Surfeits that proceed from the Parts\nthat are received into the Body, they are either through the _quantity_\nthat oppresses the Nature of the Body; or, through the _quality_ of\nthose Parts, being not agreeable to the Nature of the Body; or, through\ntheir Irregularities, that occasion the like Irregularities in the\nBody: and sometimes, the fault is through the Irregularities of the\nBody, that hinder those received Parts, or obstruct their Regular\nDigestions; and sometimes, the fault is both of the Parts of the Body,\nand those of the Food: but, the Surfeits of those Parts that receive\nnot Food, are caused through the often repetition of one and the same\nAction.\n\n\n\n\n\nCHAP. XX. Of Natural Evacuations, or Purgings.\n\n\nThere are many sorts, and several ways or means of Purging actions;\nwhereof some we name _Natural_, which purge the Excremental Parts; and\nsuch Natural Purgings, are only of such Parts as are no ways useful\nto the Body; or of those that are not willing to convert themselves\ninto the Nature and Property of the Substantial Parts. There must of\nnecessity be Purging actions, as well as Digestive actions; because,\nno Creature can subsist singly of it self, but all Creatures subsist\neach by other; so that, there must be Dividing actions, as well as\nUniting actions; only, several sorts of Creatures, have several sorts\nof Nourishments and Evacuations. But this is to be noted, in the Human\nNourishments and Evacuations, that, through their Irregularities, some\nMen may nourish too much, and others purge too much; and some may\nnourish too little, and some may purge too little. The Irregularities\nconcerning Nourishments, are amongst the adjoining Parts; the Errors\nconcerning Purging, are amongst the Dividing Parts.\n\n\n\n\n\nCHAP. XXI. Of PURGING DRUGGS.\n\n\nThere are many sorts of _Druggs_, whereof some are beneficial, by\nassisting those particular Parts of the Body that are oppressed and\noffended, either by Superfluous Humours, or Malignant Humours: but,\nthere are some sorts of Druggs that are as malicious to the Human\nLife, as the Assistant Druggs are friendly. Several sorts of Druggs,\nhave several sorts of Actions, which causes several Effects; as, some\nDruggs work by Siege; others, by Urine; some, by Vomit; others, by\nSpitting; others, by Sweating; some cause sleep; some are hot, others\nare cold; some dry, others moist. But this is to be noted, That 'tis\nnot the Motions of the Druggs, but the Motion of the Humours, which the\nDruggs occasion to flow; and not only to flow, but to flow after such\nor such a manner and way. The Actions of Druggs, are like the Actions\nof Hounds, or Hawks, that flye at a particular Bird, or run after a\nparticular beast of their own kind, although of a different sort: The\nonly difference is, That Druggs are not only of a different sort, but\nof a different Kind from Animal Kind; at least, from Human Sort.\n\n\n\n\n\nCHAP. XXII. Of the Various Humours of Druggs.\n\n\nThe reason, one and the same Quantity or Dose of one and the same sort\nof Purging-Druggs or Medicine, will often work differently in several\nHuman Bodies; as also, differently in one and the same Body, at several\ntimes of taking the same sorts of Medicines; is, That several Parts\nof one and the same sort, may be differently humoured: as, some to be\nduller and slower than others; and some to be more active than others.\nAlso, some Parts may be ill-natured, and cause Factions amongst the\nParts of the Body; whereas others will endeavour to rectifie Disorders,\nor Factions. And sometimes both the Druggs, and the Body, falls out;\nand then there is a dangerous strife; the Body striving to expel the\nPhysick, and the Physick endeavouring to stay in the Body, to do the\nBody some mischief. Also, some Parts of one and the same sort, may\nbe so Irregular, as to hunt not only the superfluous Humours, or the\nMalignant Humors, but all sorts of flowing Parts; which may cause so\ngreat and general Disorder, as may endanger Human Life.\n\n\n\n\n\nCHAP. XXIII. Of CORDIALS.\n\n\nThere are many sorts of _Cordials_: for, I take every Beneficial Remedy\nto be a Cordial: but, many of the Vulgar believe, That there is no\nCordial but Brandy, or such like Strong-waters; at least, they believe\nall such Remedies that are virtually Hot, to be Cordials: but, when\nthey take too much of such Cordials, either in Sickness, or Health,\nthey will, in some time, find them as bad as Poyson. But, all such\nApplications as are named _Cordials_, are not hot: for, some are cool,\nat least, of a temperate degree. And as there are Regular and Irregular\nCorporeal Motions; so there are Sympathetical, and Antipathetical\nMotions; and yet both sorts may be Regular. Also, there is a Neutral\nsort, that has neither Sympathy nor Antipathy, but is Indifferent. But\nin Disputes between Two different Parties, a Third may come in to the\nassistance of one Side, more out of hate to the Opposite, than love\nto the Assisted. The same may Cordials, or such like Applications,\ndo, when the Corporeal Motions of Human Life are in disorder, and at\nvariance: for, oftentimes there is as great a Mutiny and Disorder\namongst the Corporeal Motions, both in the Mind and Body of a Man, as\nin a Publick State in time of Rebellion: but, all\n\nAssistant Cordials, endeavour to assist the Regular Parts of the Body,\nand to perswade the Irregular Parts. As for Poysons, they are like\nForrein Warr, that endeavours to destroy a Peaceable Government.\n\n\n\n\nCHAP. XXIV. Of the different Actions of the several Sensitive Parts of\na Human Creature.\n\n\nSome Parts of a Human Creature will be Regular, and some Irregular:\nas, some of the Sensitive Parts will be Regular, and some Irregular;\nthat is, some Parts will be Painful, or Sick, others well: some Parts\nwill make false Perceptions; others, true Perceptions: some Parts be\nTemperate; others, Intemperate: some Parts be Madd, other Parts Sober:\nsome Parts be Wise; others, Foolish: and the same is to be said of the\nRational Motions. But, in a Regular Society, every Part and Particle of\nthe Body, is Regularly agreeable, and Sympathetical.\n\n\n\n\n\nCHAP. XXV. Of the Antipathy of some Human Creatures, to some Forrein\nObjects.\n\n\nAs I have often said, There is often both Sympathy and Antipathy\nbetween the Parts of some particular Human and Forrein Objects; in so\nmuch, that some will occasion such a general Disturbance, as will cause\na general Alteration, viz. cause a Man to swound, or at least, to be\nvery faint, or sick: as for example, Some will Swound at some sorts\nof Sounds, some sorts of Scents, some sorts of Tast, some sorts of\nTouches, and some sorts of Sights. Again, on the other side, some Human\nCreatures will so sympathize with some sorts of Forrein Objects, as\nsome will Long for that, another will Swound to have.\n\n\n\n\nCHAP. XXVI. Of the Effects of Forrein Objects, on the Human Mind.\n\n\nAs there is often Antipathy of the Parts of a Human Creature, to\nForrein Objects; so there are often Sympathetical Effects produced\nfrom Forrein Objects, with the Parts of a Human Creature. As for\nexample, A timely, kind, and discreet Discourse from a Friend, will\ncompose or quiet his troubled Mind: Likewise, an untimely, unkind,\nhasty, malicious, false, or sudden Discourse, will often disorder a\nwell-temper'd, or Regular Mind, the Mind imitating the smooth or harsh\nstrains of the Object: and the same Effects hath Musick, on the Minds\nof many Human Creatures.\n\n\n\n\nCHAP. XXVII. Of CONTEMPLATION.\n\n\nHuman _Contemplation_, is a Conversation amongst some of the Rational\nParts of the Human Mind; which Parts, not regarding present Objects,\nmove either in devout Notions, or vain Fancies, Remembrances,\nInventions, Contrivancies, Designs, or the like. But the question\nis, Whether the Sensitive Parts of a Human Society, do, at any time,\nContemplate? I answer, That some of the Sensitive Parts are so\nsociable, that they are, for the most part, agreeable to the Rational:\nfor, in deep Contemplations, some of the Sensitive Parts do not take\nnotice of Forrein Objects, but of the Rational Actions. Also, if the\nContemplations be in devout Notions, the Sensitive Parts express\nDevotion by their Actions, as I have formerly mentioned. Also, when the\nRational Parts move in Actions of Desire, straight the Sensitive move\nin Sympathetical Appetites: Wherefore, if the Society be Regular, the\nSensitive and Rational Parts are agreeable and sociable.\n\n\n\n\n\nCHAP. XXVIII. Of Injecting of the Blood of one Animal, into the Veins\nof another Animal.\n\nTo put Blood of one Animal, into another Animal; as for example, Some\nOunces of Blood taken, by some Art, out of a Dogg's Veins, and, by some\nArt, put into a Man's Veins, may very easily be done by _Injection_;\nand certainly, may as readily convert it self to the Nature of Human\nBlood, as Roots, Herbs, Fruit, and the like Food; and probably,\nwill more aptly be transformed into Human Flesh, than Hogg's Blood,\nmixt with many Ingredients, and then put into Gutts, and boyled,\n(an ordinary Food amongst Country People;) but Blood being a loose\nHumourish Part, may encrease or diminish, as the other Humors, viz.\n_Flegm, Choler_, and _Melancholy_, are apt to do. But this is to be\nobserved, That by reason Blood is the most flowing Humor, and of much\nmore, or greater quantity than all the rest of the Humours, it is apt\n(if Regular) to cause, not only more frequent, but a more general\nDisturbance.\n\n\n\n\n\nThe Eleventh Part.\n\n\n\n\nCHAP. I. Of the different Knowledges, in different Kinds and Sorts of\nCreatures.\n\n\nIf there be not Infinite Kinds, yet, it is probable, there are Infinite\nseveral Sorts; at least, Infinite particular Creatures, in every\nparticular Kind and Sort; and the Corporeal Motions moving after a\ndifferent manner, is the cause there are different Knowledges, in\ndifferent Creatures; yet, none can be said to be _least knowing_, or\n_most knowing_: for, there is (in my opinion) no such thing as _least_\nand _most_, in Nature: for, several kinds and sorts of Knowledges,\nmake not Knowledg to be more, or less; but only, they are different\nKnowledges proper to their kind, (as, Animal-kind, Vegetable-kind,\nMineral-kind,\n\nElemental-kind) and are also different Knowledges in several sorts:\nAs for example, Man may have a different Knowledg from Beasts, Birds,\nFish, Flies, Worms, or the like; and yet be no wiser than those sorts\nof Animal-kinds. The same happens between the several Knowledges of\nVegetables, Minerals, and Elements: but, because one Creature doth\nnot know what another Creature knows, thence arises the Opinion of\n_Insensibility_, and _Irrationability_, that some Creatures have of\nothers. But there is to be noted, That Nature is so Regular, or wise,\nin her Actions, that the _Species_ and Knowledg of every particular\nKind, is kept in an Even, or Equal Balance: For example, The Death or\nBirth of Animals, doth neither add or diminish from, or to the Knowledg\nof the Kind, or rather the Sort. Also, an Animal can have no Knowledg,\nbut such as is proper to the _species_ of his Figure: but, if there\nbe a Creature of a mixt _Species_, or Figure, then their Knowledg is\naccording to their mixt Form: for, the Corporeal Motions of every\nCreature, move according to the Form, Frame, or _Species_ of their\nSociety: but, there is not only different Knowledges, in different\nKinds and Sorts of Creatures; but, there are different Knowledges in\nthe different Parts of one and the same; as, the different Senses\nof Seeing, Hearing, Smelling, Tasting, and Touching, have not only\ndifferent Knowledges in different Sensitive Organs, but\n\nin one Sense, they have several Perceptive Knowledges: and though the\ndifferent Sensitive Organs of a Human Creature, are ignorant of each\nother; yet, each Sense is as knowing as another. The same (no question)\nis amongst all the Creatures in Nature.\n\n\n\n\nCHAP. II. Of the Variety of Self-actions in particular Creatures.\n\n\nThere are numerous Varieties of Figurative Motions in some Creatures;\nand in others, very few, in comparison: but, the occasion of that, is\nthe manner of the Frame and Form of a Creature: for, some Creatures\nthat are but small, have much more variety of Figurative Motions, than\nothers that are very bigg and large Creatures: so that, it is not only\nthe Quantity of Matter, or Number of Parts, but the several Changes\nof Motion, by the Variety of their Active Parts, that is the cause of\nit: for, Nature is not only an Infinite Body, but, being Self-moving,\ncauses Infinite Variety, by the altered Actions of her Parts; every\naltered Action, causing both an altered Self-knowledg, and an altered\nPerceptive Knowledg.\n\n\n\n\n\nCHAP. III. Of the Variety of Corporeal Motion, of one and the same sort\nor kind of Motion.\n\n\nThere is Infinite Variety of Motion of the same sorts and kinds of\nMotions; as for example, Of Dilatations, or Extensions, Expulsions,\nAttractions, Contractions, Retentions, Digestions, Respirations:\nThere is also Varieties of Densities, Rarities, Gravities, Levities,\nMeasures, Sizes, Agilness, Slowness, Strength, Weakness, Times,\nSeasons, Growths, Decays, Lives, Deaths, Conceptions, Perceptions,\nPassions, Appetites, Sympathies, Antipathies, and Millions the like\nkinds, or sorts.\n\nCHAP. IV. Of the Variety of particular Creatures.\n\nNature is so delighted with _Variety_, that seldom two Creatures\n(although of the same sort, nay, from the same Producers) are just\nalike; and yet Human Perception cannot perceive above four kinds of\nCreatures, viz. _Animals, Vegetables, Minerals_, and _Elements_: but,\nthe several sorts seem to be very numerous; and the Varieties of the\nseveral Particulars, Infinite: but, Nature is necessitated to divide\nher Creatures into Kinds and Sorts, to keep Order and Method: for,\nthere may be numerous Varieties of sorts; as for example, Many several\nWorlds, and infinite Varieties of Particulars in those _Worlds_: for,\nWorlds may differ from each other, as much as several sorts of Animals,\nVegetables, Minerals, or Elements; and yet be all of that sort we name\nWorlds: but, as for the Infinite Varieties of Nature, we may say, That\nevery Part of Nature is Infinite, in some sort; because every Part\nof Nature is a perpetual Motion, and makes Infinite Varieties, by\nchange or alteration of Action: but, there is so much Variety of the\nseveral Shapes, Figures, Forms, and Sizes, as, Bigger, and Less; as\nalso, several sorts of Heats, Colds, Droughts, Moistures, Fires, Airs,\nWaters, Earths, Animals, Vegetables, and Minerals, as are not to be\nexpressed.\n\n\n\n\nCHAP. V. Of Dividing, and Rejoyning, or Altering Exterior Figurative\nMotions.\n\n\nThe Interior and Exterior Figurative Motions of some sorts of\nCreatures, are so united by their Sympathetical Actions, as they cannot\nbe separated without a Total Dissolution; and some cannot be altered\nwithout a Dissolution; and other Figurative Motions may separate, and\nunite again; and others, if separate, cannot unite again, as they were\nbefore: As for example, The Exterior Parts of a Human Creature, if\nonce divided, cannot be rejoyned; when as some sorts of Worms may be\ndivided, and if those divided Parts meet, can rejoyn, as before. Also,\nsome Figurative Motions of different sorts, and so different, that they\nare opposite, may unite in agreement, in one Composition, or Creature;\nyet, when the very same sorts of Figurative Motions, are not so united,\nthey are, as it were, deadly Enemies.\n\n\n\n\nCHAP. VI. Of Different Figurative Motions in particular Creatures.\n\n\nThere are many Creatures that are composed of very opposite Figurative\nMotions; as for example, Some Parts of Fire and Water; also, all\nCordials, Vitriols, and the like Waters; also, Iron and Stone, and\nInfinite the like: But, that which is composed of the most different\nFigurative Motions, is _Quick-silver_, which is exteriorly Cold, Soft,\nFluid, Agil, and Heavy: also, Divisible, and Rejoynable; and yet so\nRetentive of its Innate Nature, that although it can be rarified, yet\nnot easily dissolved; at least, not that Human Creatures can perceive;\nfor, it hath puzled the best _Chymists_.\n\n\n\n\n\nCHAP. VII. Of the Alterations of Exterior and Innate Figurative Motions\nof several sorts of Creatures.\n\n\nThe Form of several Creatures, is after several manners and ways, which\ncauses several Natures or Properties: As for example, The Exterior and\nInnate Corporeal Motions of some Creatures, depend so much on each\nother, That the least Alteration of the one, causes a Dissolution of\nthe whole Creature; whereas the Exterior Corporeal Motions of other\nsorts of Creatures, can change and rechange their actions, without the\nleast disturbance to the Innate Figurative Motions: In other sorts the\nInnate Motions shall be quite altered, but their Exterior Motions be in\nsome manner consistent: As for proof, Fire is of that Nature, that both\nthe Exterior and Innate Motions, are of one and the same sort; so that\nthe Alteration of the one, causeth a Dissolution of the other; that is,\nFire loses the Property of Fire, and is altered from being Fire. On the\nother side, the Exterior Figurative Motions of Water, can change and\nrechange, without any disturbance to the Innate Nature: but, though the\nAlteration of the Innate Figurative Motions of all Creatures, must of\nnecessity alter the Life and Knowledg of that Creature; yet there may\nbe such consistent Motions amongst the\n\n\nExterior Parts of some sorts of Creatures, that they will keep their\nExterior Form: As for example, A Tree that is cut down, or into pieces,\nwhen those pieces are withered, and, as we say, dead; yet, they remain\nof the Figure of Wood. Also, a dead Beast doth not alter the Figure of\nFlesh or Bones, presently. Also, a dead Man doth not presently dissolve\nfrom the Figure of Man; and some, by the Art of embalming, will\noccasion the remaining Figurative Motions of the dead Man to continue,\nso that those sorts of Motions, that are the Frame and Form, are not\nquite altered: but yet, those Exterior Forms are so altered, that they\nare not such as those by which we name a _Living Man_. The same of\nFlyes, or the like, intomb'd in _Amber_: but by this we may perceive,\nThat the Innate Figurative Motions may be quite altered, and yet the\nExterior Figurative consistent Motions, do, in some manner, keep in the\nFigure, Form, or Frame of their Society. The truth is, (in my opinion)\nThat all the Parts that remain undissolved, have quite altered their\nAnimal actions; but only the Consistent actions, of the Form of their\nSociety, remains, so as to have a resemblance of their Frame or Form.\n\n\n\n\n\nCHAP. VIII. Of LOCAL MOTION.\n\n\nAll Corporeal Motion is _Local_; but only they are different Local\nMotions: and some sorts or kinds, have advantage of others, and some\nhave power over others, as, in a manner, to inforce them to alter their\nFigurative motions; as for example, When one Creature doth destroy\nanother, those that are the _Destroyers_, occasion those that we name\nthe _Destroyed_, to dissolve their Unity, and to alter their actions:\nfor, they cannot annihilate their actions; nor can they give or take\naway the Power of Self-motions; but, as I said, some Corporeal motions\ncan occasion other Corporeal motions to move so, or so. But this is to\nbe noted, That several sorts of Creatures have a mixture of several\nsorts of Figurative motions; as for example, There are Flying Fish, and\nSwimming Beasts; also, there are some Creatures that are partly Beasts,\nand partly Fish, as _Otters_, and many others; also, a _Mule_ is partly\na Horse, and an Ass; a _Batt_ is partly a Mouse, and a Bird; an _Owle_\nis partly a Cat and a Bird; and numerous other Creatures there are,\nthat are partly of one sort, and partly of another.\n\n\n\n\n\nCHAP. IX. Of several manners, or ways of Advantages, or Disadvantages.\n\n\nNot only the Manner, Form, Frame, or Shape of particular Creatures;\nbut also, the Regularity or Irregularity of the Corporeal motions\nof particular Creatures, doth cause that which Man names _Strength_\nor _Weakness, Obedience_ or _Disobedience_, _Advantages_ or\n_Disadvantages_ of Power and Authority, or the like: As for example,\nA greater Number will overpower a lesse: for, though there be no\nDifferences (as being no Degrees) of Self-strength amongst the\nSelf-moving Parts, or Corporeal motions; yet, there may be stronger\nand weaker Compositions, or Associations; and a greater Number of\nCorporeal motions, makes a stronger Party: but, if the greater Party be\nIrregular, and the lesser Party be Regular, a hundred to one, but the\nweaker Party is victorious. Also, the manner of the Corporeal motions;\nas, a Diving-motion may get the better of a Swimming-motion; and, in\nsome cases, the Swimming, the better of the Diving. Jumping may have\nthe advantage over Running; and, in other cases, Running, over Jumping.\nAlso, Creeping may have the advantage over Flying; and, in other cases,\nFlying, over Creeping. A Cross Motion may have the advantage over a\nStraight; and, in other cases, a Straight, over a Cross. So it may be\nsaid, of Turning and Lifting, of Contracting and Dilating Motions. And\nmany the like Examples may be had; but, as I have often said, There is\nmuch Advantage and Disadvantage in the manner and way of the Composed\nForm and Figure of Creatures.\n\n\n\n\nCHAP. X. Of the Actions of some sorts of Creatures, over others.\n\n\nSome sorts of Creatures are more Exteriorly active, than other sorts;\nand some more Interiorly active; some more rare, some more dense, and\nthe like: also, some dense Creatures are more active than the rare;\nand some rare, are more active than other sorts that are dense. Also,\nsome Creatures that are rare, have advantage of some that are dense;\nand some that are dense, over some sorts that are rare; some leight\nBodies, over some heavy Bodies; and some heavy Bodies, over some sorts\nof leight Bodies. Also, several sorts of Exterior Motions, of several\nsorts of Creatures, have advantage and disadvantage of each other; as\nfor example, Springs of Water, and Air, will make Passages, and so\ndivide hard strong Rocks. And, on the other side, a Straw will divide\nParts of Water; and a small Flye, will divide Parts of the Air: but,\nmistake me not, I mean, that they occasion the Airy or Watry Parts, to\ndivide.\n\n\n\n\nCHAP. XI. Of GLASSIE BODIES.\n\n\nTis impossible, as I have said, to describe the Infinite Corporeal\nFigurative Motions: but, amongst those Creatures that are subject to\nHuman Perception, there are some that resemble each other, and yet\nare of different Natures; as for example, _Black Ebony_, and _Black\nMarble_, they are both Glassie, smooth, and black; yet, one is Stone,\nthe other Wood. Also, there be many light and shining Bodies, that are\nof different Natures; as for example, Metal is a bright shining Body;\nand divers sorts of Stones, are bright shining Bodies: also, clear\nWater is a bright shining Body; yet, the Metal and Stones are Minerals,\nand Water is an Element. Indeed, Most Bodies are of a Glassie Hue, or,\nas I may say, Complexion; as may be observed in most Vegetables; as\nalso, Skins, Feathers, Scales, and the like.\n\nBut some may say, That _Glassiness is made by the Brightness of the\nLight that shines upon them_.\n\nI answer: If so, then the ordinary Earth would have the like\nGlassiness: but, we perceive the Earth to appear dull in the clearest\nSun-shining Day: wherefore, it is not the Light, but the nature of\ntheir own Bodies. Besides, every Body hath not one and the same sort\nof Glassiness, but some are very different: 'Tis true, some sorts of\nBodies do not appear Glassie, or shining, until they be polished: but,\nas for such sorts of shining Bodies that appear in the dark, there is\nnot many of them perceiv'd by us, besides the Moon and Starrs; but\nyet some there are, as Fire; but that is an Element. There are also\nGlow-worms Tayles, Cats Eyes, Rotten Wood, and such like shining-Bodies.\n\n\n\n\nCHAP. XII. Of Metamorphoses, or Transformations of Animals and\nVegetables.\n\n\nThere are some Creatures that cannot be Metamorphosed: as for example,\nAnimals and Vegetables, at least, most of those sorts, by reason they\nare composed of many several and different Figurative Motions; and\nI understand _Metamorphose_, to be a change and alteration of the\nExterior Form, but not any change or alteration of the Interior or\nIntellectual Nature: and how can there be a general change of the\nExterior Form or Shape of a Human Creature, or such like Animal, when\nthe different Figurative Motions of his different Compositions, are,\nfor the most part, ignorant of each others particular Actions? Besides,\nas Animals and Vegetables require degrees\n\nof time for their Productions, as also, for their Perfections; so,\nsome Time is requir'd for their Alterations: but, a sudden alteration\namongst different Figurative Motions, would cause such a Confusion,\nthat it would cause a Dissolution of the _whole_ Creature, especially\nin actions that are not natural, as being improper to their kind, or\nsort: The same of Vegetables, which have many different Figurative\nMotions. This considered, I cannot chuse but wonder, that wise men\nshould believe (as some do) the Change or Transformation of Witches,\ninto many sorts of Creatures.\n\n\n\n\nCHAP. XIII. Of the Life and Death of several Creatures.\n\n\nThat which Man names _Life_, and _Death_, (which are some sorts of\nCompositions and Divisions of Parts of Creatures) is very different, in\ndifferent kinds and sorts of Creatures, as also, in one and the same\nsort: As for example, Some Vegetables are old and decrepit in a Day;\nothers are not in Perfection, or in their Prime, in less than a hundred\nyears. The same may be said of Animal kinds. A _Silk-worm_ is no sooner\nborn, but dyes; when as other Animals may live a hundred years. As for\nMinerals, Tinn and Lead seem but of a short Life, to Gold; as a Worm\nto an Elephant, or a Tulip to an Oak for lasting; and 'tis probable,\nthe several Productions of the Planets and Fixed Starrs, may be as far\nmore lasting, than the parts of Gold more lasting than a Flye: for,\nif a Composed Creature were a Million of years producing, or Millions\nof years dissolving, it were nothing to Eternity: but, those produced\nMotions that make Vegetables, Minerals, Elements, and the like, the\nsubtilest Philosopher, or Chymist, in Nature, can never perceive, or\nfind out; because, Human Perception is not so subtile, as to perceive\nthat which Man names Natural Productions: for, though all the Corporeal\nMotions in Nature are perceptive; yet, every Perceptive Part doth\nnot perceive all the actions in Nature: for, though every different\nCorporeal Motion, is a different Perception; yet, there are more\nObjects than any one Creature can perceive: also, every particular kind\nor sort of Creatures, have different Perceptions, occasioned by the\nFrame and Form of their Compositions, or unities of their Parts: So as\nthe Perceptions of Animals, are not like the Perceptions of Vegetables;\nnor Vegetables, like the Perceptions of Minerals; nor Minerals, like\nthe Perceptions of Elements: For, though all these several kinds and\nsorts, be perceptive; yet, not after one and the same way, or manner of\nPerception: but, as there is infinite variety of Corporeal Motions, so\nthere are infinite varieties of Perceptions: for, Infinite Self-moving\nMatter, hath infinite varieties of Actions. But, to return to the\nDiscourse of the Productions and Dissolutions of Creatures; The reason,\nthat some Creatures last longer than others, is, That some Forms or\nFrames of their Composition, are of a more lasting Figure. But this is\nto be observed, That the Figures that are most solid, are more lasting\nthan those that are more slack and loose: but mistake me not; I say,\n_For the most part_, they are more lasting. Also, this is to be noted,\nThat some Compositions require more labour; some, more curiosity; and\nsome are more full of variety, than others.\n\n\n\n\nCHAP. XIV. Of CIRCLES.\n\n\nA _Circle_ is a Round Figure, without End; which Figure can more easily\nand aptly alter the Exterior Form, than any other Figure. For example,\nA Circular Line may be drawn many several ways, into different and\nseveral sorts of Figures, without breaking the Circle: also, it may\nbe contracted or extended into a less or wider compass; and drawn or\nformed into many several sorts of Figures, or Works; as, into a Square,\nor Triangle, or Oval, or Cylinder, or like several sorts of Flowers,\nand never dissolve the Circular Line. But this is to be noted, that\nthere may be several sorts of Circular Lines; as, some Broad, some\nNarrow, some Round, some Flat, some Ragged or Twisted, some Smooth,\nsome Pointed, some Edged, and numbers of the like; and yet the compass\nbe exactly round.\n\nBut some may say, that, _When a Circle is drawn into several Works, it\nis not a Circle: As for example, When a Circle is squared, it is not a\nCircle, but a Square._\n\nI answer: It is a Circle squar'd, but not a Circle broken, or divided:\nfor, the Interior Nature is not dissolved, although the Exterior Figure\nis altered: it is a Natural Circle, although it should be put into a\nMathematical Square. But, to conclude this Chapter, I say, That all\nsuch sorts of Figures that are (like Circular Lines) of one piece, may\nchange and rechange their Exterior Figures, or Shapes, without any\nalterations of their Interior Properties.\n\n\n\n\nCHAP. XV. Human Creatures cannot so probably treat of other sorts of\nCreatures, as of their own.\n\n\nTo treat of the Productions of Vegetables, Minerals, and Elements, is\nnot so easie a Task, as to treat of Animals; and, amongst Animals, the\nmost easie Task is, to treat of Human Productions; by reason one Human\nCreature may more probably guess at the Nature of all Human Creatures\n(being of the same Nature) than he can of other kinds\n\nof other kinds of Creatures, that are of another Nature. But, mistake\nme not, I mean not of another Nature, being not of the same kind of\nCreature, but concerning Vegetables, Minerals, and Elements. The\nElements may more easily be treated of, than the other Two kinds: for,\nthough there be numerous sorts of them, at least, numerous several\nParticulars; yet, not so many several Sorts, as of Vegetables: and\nthough Minerals are not, as to my knowledg, so numerous as Vegetables;\nyet, they are of more, or at least, of as many Sorts as Elements are.\nBut, by reason I am unlearned, I shall only give my Opinion of the\nProductions of some sorts; in which, I fear, I shall rather discover\nmy Ignorance, than the Truth of their Productions. But, I hope my\n_Readers_ will not find fault with my Endeavour, though they may find\nfault with my little Experience, and want of Learning.\n\n\n\n\n\nThe Twelfth Part.\n\n\n\n\nCHAP. I. Of the Equality of ELEMENTS.\n\nAs for the Four Elements, _Fire, Air, Water_, and _Earth_; they\nsubsist, as all other Creatures, which subsist by each other: but,\nin my opinion, there should be an Equality of the Four Elements, to\nbalance the World: for, if one sort should superabound, it would\noccasion such an Irregularity, that would cause a Dissolution of this\nWorld; as, when some particular Humour in Man's Body superabounds, or\nthere is a scarcity of some Humours, it causes such Irregularities,\nthat do, many times, occasion his Destruction. The same may be said\nof the Four Elements of the World: as for example, If there were not\na sufficient quantity of Elemental Air, the Elemental Fire would go\nout; and if not a sufficient quantity of Elemental Fire, the Air would\ncorrupt: also, if there were not a sufficient quantity of Elemental\nWater, the Elemental Fire would burn the Earth; and if there were not\na sufficient quantity of Earth, there would not be a solid and firm\nFoundation for the Creatures of the Earth: for, if there were not\nDensity, as well as Rarity; and Levity, as well as Gravity; Nature\nwould run into Extreams.\n\n\n\n\nCHAP. II. Of several TEMPERS.\n\n\nHeat doth not make Drought: for, there is a _Temper_ of Hot and Moist.\nNor Cold doth not make Drought: for, there is a _Temper_ of Cold and\nMoist. Neither doth Heat make Moisture: for, there is a _Temper_ of Hot\nand Dry. Nor doth Cold make Moisture: for, there is a _Temper_ of Cold\nand Dry. But, such or such sorts of Corporeal Figurative Motions, make\nHot, Cold, Moist, Dry; Hot and Dry, Hot and Moist; Cold and Dry, Cold\nand Moist; and, as those Figurative Motions alter their Actions, those\n_Tempers_ are altered: the like happens in all Creatures. But this is\nto be observed, That there is some opposite or contrary _Tempers_,\nwhich have a likeness of Motion: as for example, A Moist Heat, and a\nMoist Cold, have a likeness or resemblance of Moistness;\n\nand the same is in dry Heats and Cold: but surely, most sorts of\nMoistures, are some sorts of dilative Motions; and most Droughts, are\nsome sorts of Contractive Motions: but, there are several sorts of\nDilatations, Contractions, Retentions, Expulsions, and the like: for,\nthere are Cold Contractions, Hot Contractions; Cold Dilatations, Hot\nDilatations; Hot Retentions, Cold Retentions; and so of Digestions,\nExpulsions, and the like: But, as I said, Moist Heats, and Moist\nColds, seem of a Dilative Nature; as Dry, of a Contractive Nature.\nBut, all Cold and Heat, or Dry and Moist, may be made by one and the\nsame Corporeal Motions: for, though the Actions may vary, the Parts\nmay be the same: yea, the like Actions may be in different Parts. But,\nno Part is bound to any particular Action, having a free Liberty of\nSelf-motion. But, concerning Hot and Cold, and the like Actions, I\nobserve, That Extream Heat, and Extream Cold, is of a like Power, or\nDegree: neither can I perceive the Hot Motions to be quicker than Cold:\nfor Water, in little quantity, shall as suddenly freeze, as any leight\nFewel or Straw, burn: and Animals will as soon freeze to death, as be\nburned to death: and Cold is as powerful at the Poles, as Heat in the\n_Torrid Zone_. And 'tis to be observed, That Freezing is as quick and\nsudden, as Thawing: but sometimes, nay very often, Cold and Hot Motions\nwill dispute for Power; and some sorts of Hot, with other sorts. The\nlike Disputes are amongst several sorts of Cold Motions; Dry with\nMoist, Dry with Dry, Moist with Moist. And the like Disputes are also\noften amongst all Creatures. As for Density, it doth not make Gravity:\nfor, there may be Dense Bodies, that are not Grave; as for example,\nFeathers, and Snow. Neither doth Gravity make Density: for, a quantity\nof Air hath some weight, and yet is not dense. But mistake me not; for,\nI mean by _Grave, Heavy_; and not for the Effects of Ascending, and\nDescending: for Feathers, though Dense, are more apt to ascend, than\ndescend; and Snow, to descend. Also, all sorts of Fluidity, do not\ncause Moist, Liquid, or Wet; nor all Extenuations, cause Light: but,\nthey are such and such sorts of Fluidities and Extenuations, that cause\nsuch and such Effects. And so for Heats, Colds, Droughts, Moistures,\nRarities. The same for Gravities, Levities, and the like. So that,\nCreatures are Rare, Fluid, Moist, Wet, Dry, Dense, Hard, Soft, Leight,\nHeavy, and the like, according to their Figurative Motions.\n\n\n\n\nCHAP. III. Of the Change and Rechange; and of Dividing and Ioyning of\nthe Parts of the Elements.\n\n\nOf all Creatures subject to Human Perception, the Elements are most apt\nto Transform, _viz._ to _Change_ and _Rechange_; also, to _Divide_ and\n_Ioyn_ their Parts, without altering their Innate Nature and Property.\nThe reason is, because the Innate Figurative Motions of Elements, are\nnot so different as those of Animals and Vegetables, whose Compositions\nare of many different Figurative Motions; in so much, that disjoining\nany Part of Animals, or Vegetables, they cannot be joined again, as\nthey were before; at least, it is not commonly done: but, the Nature\nand Property of the Elements, is, That every Part and Particle are of\none innate Figurative Motion; so that the least grain of Dust, or the\nleast drop of Water, or the least spark of Fire, is of the same Innate\nNature, Property, and Figurative Motions, as the whole Element; when\nas, of Animals, and Vegetables, almost, every Part and Particle is of a\ndifferent Figurative Motion.\n\n\n\n\nCHAP. IV. Of the Innate Figurative Motions of Earth.\n\n\nThere are many sorts of _Earth_, yet all sorts are of the same kind;\nthat is, they are all Earth: but (in my opinion) the prime Figurative\nMotions of Earth, are Circles; but not dilated Circles, but contracted\nCircles: neither are those Circles smooth, but rugged; which is the\ncause that Earth is dull, or dim, and is easily divided into dusty\nParts: for all, or at least, most Bodies that are smooth, are more\napt to joyn, than divide; and have a Glassie Hew or Complexion; which\nis occasioned by the smoothness, and the smoothness occasioned by the\nevenness of Parts, being without Intervals: but, according as these\nsorts of Circular Motions are more or less contracted, and more or less\nrugged, they cause several sorts of Earth.\n\n\nCHAP. V. Of the Figurative Motions of Air.\n\n\nThere are many sorts of _Airs_, as there is of other Creatures, of\none and the same kind: but, for Elemental Air, is composed of very\nRare, Figurative Motions; and the Innate Motions, I conceive to be\nsomewhat of the Nature of Water, viz. Circular Figurative Motions,\nonly of a more Dilating Property; which causes Air, not to be Wet,\nbut extraordinary Rare; which again causes it to be somewhat of the\nnature of Light: for, the Rarity occasions Air to be very searching and\npenetrating; also, dividable and compoundable: but, the Rarity of Air,\nis the cause that it is not subject to some sorts of Human Perception;\nbut yet, not so Rare, as not to be subject to Human Respirations; which\nis one sort of Human Perception: for, all Parts of all Creatures, are\nperceptive one way, or another: but, as I said, there are many sorts of\nAir; as, some Cold, some Hot; some Dry, some Moist; some Sharp; some\nCorrupt, some Pure, some Gross; and numbers more: but, many of these\nsorts are rather Metamorphosed Vapours, and Waters, than pure Elemental\nAir: for, the pure Elemental Air, is, in my opinion, more searching and\npenetrating, than Light; by reason Light may be more easily eclipsed,\nor stopt; when as Air will search every Pore, and every Creature, to\nget entrance.\n\n\n\n\n\nCHAP. VI. Of the Innate Figurative Motion of Fire.\n\n\nThe Innate Figurative Motions of Elemental Fire, seem the most\ndifficult to Human Perception, and Conception: for, by the Agilness,\nit seems to be more pure than the other sorts of Elements; yet, by\nthe Light, or Visibleness, it seems more gross than Air; but, by the\ndilating Property, it seems to be more rare than air, at least, as rare\nas Air. By the Glassie or Shining Property, it seems to be of Smooth\nand Even Parts: also, by the piercing and wounding Property, Fire\nseems to be composed of sharp-pointed Figurative Motions: Wherefore,\nthe Innate Figurative Motions of Fire, are, Pure, Rare, Smooth, Sharp\nPoints, which can move in Circles, Squares, Triangles, Parallels, or\nany other sorts of Exterior Figures, without an alteration of its\nInterior Nature; as may be observed by many sorts of Fuels: as also, it\ncan contract and dilate its Parts, without any alteration of its Innate\nProperty.\n\n\n\n\nCHAP. VII. Of the Productions of Elemental Fire.\n\n\nIt is to be observed, That Points of Fire are more numerous, and more\nsuddenly propagating, than any other Element, or any other Creature\nthat is subject to Human Perception. But, Sparks of Fire, resemble the\nSeeds of Vegetables, in this, That as Vegetables will not encrease in\nall sorts of Soyles, alike; neither will the Points of Fire, in all\nsorts of Fuel, alike. And, as Vegetables produce different Effects\nin several Soyls; so doth Fire on several Fuels: As for example, The\nSeeds of Vegetables do not work the same Effect in a Birds Crop, as\nin the Earth: for, there they encrease the Bird by digestion; but, in\nthe ground, they encrease their own Issue (as I may say): So Fire, in\nsome Fuels, doth destroy it self, and occasions the Fuel to be more\nconsumed; when as, in other sorts of Fuel, Fire encreases extreamly.\nBut Fire, as all other Creatures, cannot subsist single of it self, but\nmust have Food and Respiration; which proves, Fire is not an Immaterial\nMotion. Also, Fire hath Enemies, as well as Friends; and some are\ndeadly, namely, Water, or Watry Liquors. Also, Fire is forced to comply\nwith the Figurative Motions of those Creatures it is joyned to: for,\nall Fuels will not burn, or alter, alike.\n\n\n\n\n\nCHAP. VIII. Of FLAME.\n\n\n_Flame_ is the Rarest Part of Fire: and though the Fuel of Flame be of\na vaporous and smoaky Substance; yet surely, there are pure Flames,\nwhich are perfect Fires: and, for proof, we may observe, That Flame\nwill dilate and run, as it were, to catch Smoak: but, when the Smoak\nis above the Flame, if it be higher than the Flame can extend, it\ncontracts back to the Fiery Body. But, Flame doth somewhat resemble\nthat we name _Natural Light_: but yet, in my opinion, Light is not\nFlame; nor hath it any Fiery Property, although it be such a sort of\nExtenuating or Dilating Actions, as Flame hath.\n\n\n\n\nCHAP. IX. Of the two sorts of Fire most different.\n\n\nThere are many sorts of Fires: but two sorts are most opposite; that\nis, the Hot, Glowing, Burning, Bright, Shining Fire; and that sort of\nFire we name a _Dead, Dull Fire_; as, Vitriol Fires, Cordial Fires,\nCorrosive Fires, Feverish Fires, and numerous other sorts; and every\nseveral sort, hath some several Property: as for example, There is\ngreater difference between the Fiery Property of Oyl, and\n\nthe Fiery Property of Vitriol: for, Oyl is neither Exteriorly Hot, nor\nBurning; whereas Vitriol is Exteriorly Burning, though not Exteriorly\nHot: but, the difference of these sorts of Fires, is, That the Actions\nof Elemental Fire, are to ascend, rather than to descend: and the Dull,\nDead Fire, is rather apt to descend, than ascend; that is, to pierce,\nor dilate, either upwards, or downwards: but, they are both of Dilating\nand Dividing Natures. But this is to be noted, That all sorts of Heats,\nor Hotness, are not Fire. Also it is to be noted, That all Fires are\nnot Shining.\n\n\n\n\nCHAP. X. Of Dead or Dull Fires.\n\n\nOF _Dull, Dead Fires_, some sorts seem to be of a mixt sort: as\nfor example, Vitriol, and the like, seem to be Exteriorly, of the\nFigurative Motions of Fire; and Interiorly, of the Figurative Motions\nof Water, or of Watry Liquors: And Oyl is of Fiery Figurative Motions,\nInteriorly; and of Liquid Figurative Motions, Exteriorly; which is\nthe cause that the Fiery Properties of Oyl cannot be altered, without\na Total Dissolution of their Natures. But, such sorts whose Fiery\nFigurative Motions are Exterior, as being not their Innate Nature, may\nbe divided from those other Natural\n\nParts they were joyned to, without altering their Innate Nature.\n\n\n\n\nCHAP. XI. Of the Occasional Actions of Fire.\n\n\nAll Creatures have not only Innate figurative Motions that cause\nthem to be such or such a sort of Creature; but, they have such and\nsuch actions, that cause such and such Effects: also, every Creature\nis occasioned to particular Actions, by forrein Objects; many times\nto improper actions, and sometimes to ruinous actions, even to the\ndissolution of their Nature: And, of all Creatures, Fire is the most\nready to occasion the most Mischief; at least, Disorders: for, where\nit can get entrance, it seldom fails of causing such a Disturbance,\nas occasions a Ruine. The reason is, that most Creatures are porous:\nfor, all Creatures, subsisting by each other, must of necessity have\n_Egress_ and _Regress_, being composed of Interior and Exterior\nCorporeal Motions. And Fire, being the sharpest figurative Motion, is\napt to enter into the smallest Pores.\n\nBut some may ask, _Whether Fire is porous it self?_\n\nI answer: That having Respiration, it is a sufficient proof that it is\nPorous: for, Fire dyes if it hath not Air.\n\n\nBut some may say, _How can a Point be porous?_\n\nI answer, That a Point is composed of Parts, and therefore may very\nwell be porous: for, there is no such thing as a Single Part in Nature,\nand therefore, not a Single Point.\n\nAlso, some may say, _If there be Pores in Nature, there may be Vacuum_.\n\nI answer, That, in my opinion, there is not; because there is no empty\nPores in Nature: Pores signifying only an _Egress_ and _Regress_ of\nParts.\n\n\n\n\nCHAP. XII. Fire hath not the Property to Change and Rechange.\n\n\nOf all the Elemental Creatures, _Fire_ is the least subject to change:\nfor, though it be apt to occasion other Creatures to alter; yet it\nkeeps close to its own Properties, and proper Actions: for, it cannot\nchange, and rechange, as Water can. Also, Natural Air is not apt to\nchange and rechange, as Water: for, though it can (as all the Elements)\ndivide and join its Parts, without altering the Property of its Nature:\nyet, it cannot readily alter, and alter again, its Natural Properties,\nas Water can. The truth is, Water and Fire, are opposite in all their\nProperties: but, as Fire is, of all the Elements, the furthest from\naltering: so Water is, of all the Elements, the most subject to alter:\nfor, all Circular Figures are apt to variety.\n\n\n\n\n\nCHAP. XIII. Of the Innate Figurative Motions of Water.\n\n\nThe Nature of _Water_ is, Rare, Fluid, Moist, Liquid, Wet, Glutinous,\nand Glassie. Likewise, Water is apt to divide and unite its Parts,\nmost of which Properties are caused by several sorts of Dilatations,\nor Extenuations: but, the Interior, or Innate Figure of Water, is a\nCircular Line. But yet, it is to be observed, That there are many\nseveral sorts of Waters, as there are many several sorts of Airs,\nFires, and Earths, and so of all Creatures: for, some Waters are more\nrare than others, some more leight, and some more heavy; some more\nclear, and some more dull; some salt, some sharp; some bitter, some\nmore fresh, or sweet; some have cold Effects, some hot Effects: all\nwhich is caused by the several Figurative Motions of several sorts\nof Waters: but, the nature of Water is such, as it can easily alter,\nor change, and rechange, and yet keep its Interior, or Innate Nature\nor Figure. But this is also to be observed, That the Dilating or\nExtenuating Circle of Water, is of a middle Degree, as between Two\nExtreams.\n\n\n\n\n\nCHAP. XIV. The Nature or Property of Water.\n\n\nWetness, which is the Interior or Innate Property, or Nature of Water,\nis, in my opinion, caused by some sort of Dilatations or Extenuations.\nAs, all Droughts, or Dryness, are caused by some sorts of Contractions;\nso, all Moistures, Liquors, and Wets, by Dilatations: yet, those\nExtenuations, or Dilatations, that cause Wet, must be of such a sort of\nDilatations, as are proper to Wet; _viz._ Such a sort of Extenuations,\nas are Circular Extenuations; which do dilate, or extenuate, in a\nsmooth, equal dilatation, from the Center, to the Circumference; which\nExtenuations, or Dilatations, are of a middle Degree; for otherwise,\nthe Figure of Water might be extended beyond the Degree of Wet; or,\nnot extended to the Degree of Wet. And it is to be observed, That\nthere is such a Degree as only causes moistness, and another to cause\nliquidness, the third to cause wetness: for, though Moistness and\nLiquidness are in the way of Wetness; yet, they are not that which we\nname Wet: also, all that is Soft, or Smooth, is not Wet; nor is all\nthat is Liquid, or Flowing, Wet: for, some sorts of Air are liquid\nand flowing, but not wet: nay, Flame is liquid and flowing, but yet\nquite opposite from wet. Dust is flowing, but neither liquid or wet,\nin its Nature. And Hair and Feathers are soft and smooth, but neither\nliquid, nor wet. But, as I said, Water is of such a Nature, as to have\nthe Properties of Soft, Smooth, Moist, Liquid, and Wet; and is also of\nsuch flowing Properties, caused by such a sort of Extenuating Circles\nas are of a Middle or Mean Degree: but yet, there are many several\nsorts of Liquors, and Wets, as we may perceive in Fruit, Herbs, and the\nlike: but, all sorts of Wets, and Liquors, are of a watry kind, though\nof a different sort. But, as I have said, all things that are Fluid,\nare not Wet; as, Melted Metal, Flame, Light, and the like, are fluid,\nbut not wet: and Smoak and Oyl are of another sort of Liquidness, than\nWater, or Juyce; but yet they are not wet: and that which causes the\ndifference of different sorts of Waters, and Watry Liquors, are the\ndifferences of the watry Circular Lines; as, some are edged, some are\npointed, some are twisted, some are braided, some are flat, some are\nround, some ruff, some smooth; and so after divers several Forms or\nFigures: and yet are perfect Circles, and of some such a Degree of\nExtenuations or Dilatations.\n\n\n\n\n\nCHAP. XV. Of the Alteration of the Exterior Figurative Motion of Water.\n\n\nAs I formerly said, The Figurative Motions of the Innate Nature of\nWater, is a sort of Extenuating; as being an equal, smooth Circle:\nwhich is the cause Water is rare, fluid, moist, liquid, and wet. But,\nthe Exterior Figurative Motions of the watry Circle, may be edged,\npointed, sharp, blunt, flat, round, smooth, ruff, or the like; which\nmay be either divided, or altered, without any alteration of the Innate\nNature, or Property: As for example, Salt-water may be made fresh, or\nthe Salt Parts divided from the watry Circle: The like of other sorts\nof Waters; and yet the Nature of Water remains.\n\n\n\n\nCHAP. XVI. Of OYL, and VITRIOL.\n\n\nThe Exterior Figurative Motions of _Oyl_, are so much like those of\n_Water_, as, to be fluid, smooth, soft, moist, and liquid, although\nnot perfectly wet: but, the Interior Figurative Motions of Oyl, are of\nthat sort of Fire, that we name a _Dull, Dead Fire_: and the difference\nbetween _Salt Waters_,\n\n_Vitriol_ or the like, and _Oyl_, is, That the Exterior Figurative\nMotions of _Vitriol_ and _Salt Waters_, are of a sort of Fire; whereas\nit is the Interior Figurative Motions of Oyl, or the like, that are\nof those sorts of Fire; and that is the reason that the fiery Motions\nof Oyl cannot be altered, as the fiery Motions of _Vitriol_ may. But\nthis is to be noted, That although the Interior Figurative Motions of\nOyl, are of such a sort of fiery Motions; yet, not just like those of\n_Vitriol_; and are not burning, corroding, or wounding, as _Vitriols,\nCorrosives_, and the like, are: for, those are somewhat more of the\nNature of bright shining Fires, than Oyls.\n\n\n\n\nCHAP. XVII. Of Mineral and Sulphureous Waters.\n\n\nIn _Sulphureous_ and _Mineral Waters_, the _Sulphureous_ and _Mineral_\nCorporeal Motions, are Exterior, and not Interior, like Salt\nwaters: but, there are several sorts of such waters; also, some are\noccasionally, others naturally so affected: for, some waters running\nthrough Sulphureous, or Mineral Mines, gather, like a rowling Stone,\nsome of the loose Parts of Gravel, or Sand; which, as they stick or\ncleave to the rowling Stone; so they do to the running Waters; as we\nmay perceive by those waters that spring out of Chalk, Clay, or Lime\nGrounds, which will\n\nhave some Tinctures of the Lime, Chalk, or Clay; and the same happens\nto Minerals. But, some are naturally Sulphureous; as for example, Some\nsorts of hot Baths are as naturally Sulphureous, as the Sea-water is\nSalt: but, all those Effects of Minerals, Sulphurs, and the like, are\ndividable from, and also may be joyn'd to, the Body of water, without\nany disturbance to the nature of water; as may be proved by Salt-water,\nwhich will cause fresh Meat to be salt; and salt Meat will cause\nFresh-water to be salt. As for hot Baths, those have hot figurative\nMotions, but not burning: and the moist, liquid, and wet Nature of\nwater, makes it apt to joyn, and divide, to, and from other sorts of\nMotions; as also, to and from its own sort.\n\n\n\n\nCHAP. XVIII. The Cause of the Ebbing and Flowing of the Sea.\n\n\nThe Nature of water is to flow; so that all sorts of waters will flow,\nif they be not obstructed: but it is not the Nature of Water, to ebb.\nNeither can water flow beyond the Power of its Quantity: for, a little\nwater will not flow so far as a great one. But, I do not mean by\nflowing, the falling of water from some Descent; but, to flow upon a\nLevel: for, as I have said, all waters do naturally flow, if they be\nnot obstructed; but, few sorts of water, besides Sea-water, ebbs. As\nfor the Exterior Figurative Motions of water, in the action of flowing,\nthey are an Oval, or a half Circle, or a half Moon; where the middle\nparts of the half Moon, or Circle, are fuller than the two Ends. Also,\nthe figure of a half Moon, or half Circle, is concave on the inside,\nand convex on the outside of the Circle: but, these Figurative Motions,\nin a great quantity of water, are bigg and full, which we name _Waves\nof Water_; which waves flowing fast upon each other, presses each\nother forward, until such time as the half Circle divides: for, when\nthe Bow of the half Circle is over-bent, or stretched, it divides into\nthe middle, which is most extended: and when a half Circle (which is a\nwhole wave of water) is divided, the divided Parts fall equally back\non each side of the flowing waves: so, every wave dividing, after\nthat manner, in the full extension, it causes the motion of ebbing,\nthat is, to flow back, as it flow'd forward: for, the divided Parts\nfalling back, and joining as they meet, makes the head of the half\nCircle, where the Ends of the half Circle were; and the Convex, where\nthe Concave was; by which action, the ebbing Parts are become the\nflowing Parts. And the reason that it ebbs and flows by degrees, is,\nThat the flowing half Circles require so much time to be at the utmost\nextension. Also, every wave, or half Circle, divides not all at one\ntime, but one after another: for, two Bodies cannot be in one place\nat one point of time; and until the second, third, and so the rest,\nflow as far as the first, they are not at their full extension. And\nthus the Sea, or such a great Body of Water, must flow, and ebb, as\nbeing its nature to flow; and the flowing Figure, being over-extended,\nby endeavouring to flow beyond its power, causes a dividing of the\nExtended Parts, which is the Cause of the Ebbing.\n\nBut, whether this Opinion of mine, be as probable as any of the former\nOpinions concerning the Ebbing and Flowing of the Sea, I cannot judg:\nbut I would not be mistaken; for the flowing of the water, is according\nto its Quantity; for, the further it flows, the fainter, or weaker it\nis.\n\n\n\n\nCHAP. XIX. Of OVERFLOWS.\n\n\nAs for _Overflows_, there be many; and many more would be, if the\nwaters were not hindred and obstructed by Man's Inventions. But,\nsome Overflows are very Uncertain and Irregular; others, Certain and\nRegular, as, the flowing of _Nilus_ in _Egypt_: but as for the distance\nof time of its flowing, it may proceed from the far Journey of those\nflowing-waters: and, the time of its ebbing, may be attributed to\nthe great Quantity of Water; so that the great quantity of water,\nwill cause a longer or a shorter time in the flowing or ebbing; and\ncertainly the waters are as long a flowing back, as flowing forward.\n\nAs for Spring Tides, they are only in such a time when there is a\nNaturall Issue of a greater quantity of water: so that Spring-Tides are\nbut once a Month, and Single-Tides in so many hours: but, many several\noccasions, may make the Tides to be more or less full.\n\nAs for Double-Tides, they are occasioned through the Irregular dividing\nof the Half-Circle; as, when they divide not orderly, but faster than\nthey orderly should do; which, falling back in a Crowd, and being,\nby that means, obstructed, so that they cannot get forward, they are\nnecessitated to flow, where they ebb'd.\n\nThe reason the Tides flow through Streams of Running-waters, is, That\nthe Tide is stronger than the Stream: but, if the Stream and Tides pass\nthrough each other, then the Tide and Stream are somewhat like Duellers\ntogether, which make Passes and Passages for their conveniency.\n\n\n\n\n\nCHAP. XX. Of the Figure of Ice and Snow.\n\n\nA Circle may not only extend and contract it self without dividing; but\nmay draw it self into many several Figures, as Squares, or Triangles:\nas also, into many other Figures mix'd of Squares, Triangles, Cubes, or\nthe like; being partly one, and partly, another; and into other several\nways, and after several manners; which is the reason, Water may appear\nin many several Postures of Snow, Ice, Hail, Frost, and the like: and,\nin my Opinion, when the Water-Circle is Triangular, it is Snow; when\nthe Circle is Square, it is Ice: as for Hail, they are but small pieces\nof Ice; that is, small Parts, or few Drops of Water, changed into\nIce; and those several Parts moving after several manners, make the\nExterior Figures, after several shapes; as, great Bodies of Ice will\nbe of many several shapes, occasioned by many or fewer Parts, and by\nthe several Postures of those Parts: but, such Figures, though they are\nof Ice, yet, are not the Innate Figures of Ice. The same is to be said\nof Snow. But, the reason of these my Opinions concerning the Figures\nof Ice and Snow, is, That Snow is leighter than the Water it self; and\nIce is heavier, at least, as heavy. And the reason Snow is so leight,\nis, That a Triangular Figure hath no poyse, being an odd Figure;\nwhereas a Square is poysed by Even and Equal Lines, and just Number of\nPoints, as, Two to Two: but, a Triangle is Two to One. Also, a Circle\nis a poysed Figure, as being equal every way, from the Center to the\nCircumference; and from the Circumference to the Center, all the Lines\ndrawing to one Point. But, mistake me not; for I treat (concerning the\nFigures of Snow and Ice) only of those Figures that cause Water to be\nSnow or Ice; and not of the Exterior Figures of Snow and Ice, which are\noccasioned by the Order or Disorder of Adjoining Parts: for, several\nParts of Water, may order themselves into numerous several Figures,\nwhich concern not the nature of Water, as it is Water, Snow, or Ice:\nAs for example, Many Men in a Battel, or upon Ceremony, joyn into many\nseveral Figures or Forms; which Figures or Forms, are of no concern\nto their Innate Nature. Also, the several Figures or Forms of several\nHouses, or several sorts of Building in one House, are of no concern to\nthe Innate Nature of the Materials. The like for the Exterior Figures\nof Ice and Snow; and therefore _Microscopes_ may deceive the Artist,\nwho may take the Exterior for the Interior Figure; but there may be\ngreat difference between them.\n\n\n\n\n\nCHAP. XXI. Of the Change and Rechange of Water.\n\n\n_Water_ being of a Circular Figurative Motion, is, as it were, but\none Part, having no divisions; and therefore can more easily change\nand rechange it self into several Postures, viz. into the Posture of\na Triangle, or Square; or can be dilated or extended into a larger\ncompass, or contracted into a lesser compass; which is the cause it can\nturn into Vapour and Vaporous Air; or into Slime, or into some grosser\nFigure: For example, Water can extend it self beyond the proper degrees\nof Water, into the degree of Vapour; and the Circle, extending further\nthan the degree of a Vaporous Circle, is extended into a Vaporous Air;\nand if the Vaporous Airy Circle be extreamly extended, it becomes so\nsmall, as it becomes to be a sharp Edg, and so, in a degree, next\nto Fire; at least, to have a hot Effect: but, if it extends further\nthan an Edg, the Circle breaks into Flashes of Fire, like Lightning,\nwhich is a flowing Flame: for, being produced from Water, it hath the\nproperty of Flowing, or Streaming, as Water hath, as we may perceive\nby the Effects of some few Parts of Water flung on a bright Fire; for\nthose few drops of Water being not enough to quench the Fire, straight\ndilate so extreamly, that they break into a Flame; or else cause the\nFire to be more brisk and bright: and as the Water-Circle can be turned\ninto Vapour, Air, and Flame, by Extension; so, it can be turned into\nSnow, Hail, or Ice, by Contraction.\n\n\n\n\nCHAP. XXII. Of Water Quenching Fire; and Fire Evaporating Water.\n\n\nThere is such an Antipathy betwixt _Water_ and _Fire_, (I mean bright\nshining Fire) that they never meet Body to Body, but Fire is in danger\nto be quenched out, if there be a sufficient Quantity of Water. But\nit is to be observed, That it is not the actual Coldness of Water,\nthat quenches out Fire; for, Scalding-water will quench out Fire:\nwherefore, it is the Wetness that quenches out Fire; which Wetness\nchoaks the Fire, as a Man that is drown'd: for, Water being not fit\nfor Man's Respiration, because it is too thick, choaks and smuthers\nhim; and the same doth Water to Fire: for, though Air is of a proper\ntemper for Respiration, both to some sorts of Animals, such as Man; as\nalso, to Fire: yet, Water is not: which is most proper for other sorts\nof Animals, namely, Fish; as also, for some sorts of Animals that are\nof a mixt kind or sort, partly Fish, and partly Flesh: to which sort\nof Creatures, both Air and Water are both equally proper for their\nRespiration; or, their Respiration equal to either: for certainly, all\nsorts of Creatures have Respiration, by reason all Creatures subsist\nby each other; I say, _By each other_, not _Of each other_. But, there\nare many several sorts and kinds of Respirations; as concerning Water\nand Fire, though a sufficient quantity of Water, to Fire, doth always\nchoak, smuther, or quench out the Fire's Life, if joyn'd Body to Body;\nyet, when there is another Body between those two Bodies, water is in\ndanger to be infected with the Fire's heat; the Fire first infecting\nthe Body next to it; and that Body infecting the Water: by which\nInfection, Water is consumed, either by a languishing Hectick Fever;\nor, by a raging Boyling Fever; and the Life of Water evaporates away.\n\n\n\n\nCHAP. XXIII. Of Inflamable Liquors.\n\n\nThere are many Bodies of mixt Natures; as for example, Wine, and all\nStrong Liquors, are partly of a watry Nature, and partly of a fiery\nNature; but, 'tis of that sort we name a _Dead_, or _Dull Fire_: but,\nbeing of such a mixt Nature, they are both apt to quench Bright Fire,\nas also, apt to burn or flame; so that such sorts are both Inflamable,\nand Quenchable. But, some have more of the fiery Nature; and others\nmore of the watry Nature; and, by those Effects, we may perceive, that\nnot only different, but opposite Figurative Motions, do well agree in\none Society.\n\n\n\n\nCHAP. XXIV. Of THUNDER.\n\n\nI observe, that all Tempestuous Sounds have some resemblances to the\nflowing of waters, either in great and ruffling waves; or, when the\nwaters flow in such sort, as to break in pieces against hard and rugged\nRocks; or run down great Precipices, or against some Obstruction.\nAnd the like Sound hath the Blowings of Wind, or the Clappings of\nThunder; which causes me to be of opinion, That Thunder is occasioned\nby a Discord amongst some Water-Circles in the Higher Region; which,\npressing and beating upon each other in a confused manner, cause a\nconfused Sound, by reason all Circles are Concave within the Bow, and\nConvex without; which is a Hollow Figure, although no Vacuum: which\nHollow Figure, causes quick Repetitions and Replies; which Replies\nand Repetitions, we name Rebounds but, Replies are not Rebounds; for,\nRebounds are Pressures and Re-actions; whereas Repetitions are without\nPressure, but Re-action is not: and, Replies are of several Parts; as,\none Part to reply to another.\n\n\nBut for _Thunder_, it is occasioned both by Pressures and Re-actions;\nas also, Replies of Extended Water-Circles, which make a kind or sort\nof Confusion, and so a confused Sound, which we name _Horrid_; and,\naccording to their Discord, the Sound is more or less terrifying,\nor violent. But this is to be noted, That as _Thunder_ is caused by\nundivided or broken Circles; so _Lightning_ is caused by broken or\ndivided Circles, that are extended beyond the Power of the Nature of\nthe Water-Circle; and when the Circle is extreamly extended, it divides\nit self into a straight Line, and becomes a flowing Flame.\n\n\n\n\nCHAP. XXV. Of Vapour, Smoak, Wind, and Clouds.\n\n\n_Vapour_ and _Smoak_ are both fluid Bodies: but, Smoak is more of the\nNature of Oyl, than Water; and Vapour more of the Nature of Water,\nthan Oyl; they are dividable: and may be join'd, as other Elements:\nalso, they are of a Metamorphosing Nature, as to change and rechange;\nbut, when they are Metamorphosed into the form of Air, that Air is a\ngross Air, and is, as we say, a corruptible Air. As for Vapour, it is\napt to turn into Wind: for, when it is rarified beyond the Nature of\nVapour, and not so much as into the Nature of Air, it turns into some\nsorts of Wind. I say, some sorts: and certainly, the strongest Winds\nare made of the grossest Vapours. As for Smoak, it is apt to turn\ninto some sorts of Lightning; I say, apt: for, both Vapour and Smoak\ncan turn into many sorts of Metamorphosed Elements. As for Wind, it\nproceeds either from Rarified Vapour, or Contracted Air. And there are\nmany sorts of Vapours, Smoaks, and Winds; all which sorts of Vapours\nand Smoaks, are apt to ascend: but, Wind is of a more level action.\nAs for Clouds, they cannot be composed of a Natural Air; because\nNatural Air is too rare a Body to make Clouds. Wherefore, Clouds are\ncomposed of Vapour and Smoak: for, when Vapour and Smoak ascends up\nhigh without transformation, they gather into Clouds, some higher,\nsome lower, according to their purity: for, the purer sort (as I may\nsay for expression-sake) ascends the highest, as being the most agil.\nBut, concerning the Figurative Motions of Vapour and Smoak, they are\nCircles; but of Winds, they are broken Parts of Circular Vapours: for,\nwhen the Vaporous Circle is extended beyond its Nature of Vapour, the\nCircumference of the Circle breaks into perturbed Parts; and if the\nParts be small, the wind is, in our perception, sharp, pricking, and\npiercing: but, if the Parts are not so small, then the wind is strong\nand pressing: but wind, being rarified Vapour, is so like Air, as it is\nnot perceived by human sight, though it be perceived by human touch.\nBut, as there are hot vapours, cold vapours, sharp vapours, moist\nvapours, dry vapours, subtil vapours, and the like; so there is such\nsorts of winds. But, pray do not mistake me, when I say, that some\nsorts of winds are broken and perturbed Circles, as if I meant, such as\nthose of Lightning: for, those of Lightning, are extended beyond the\ndegree of Air; and those of Vapours, are not extended to the degree of\nAir: also, those of Lightning, are not perturbed; and those of Wind,\nare perturbed. Again, those of Lightning, flow in Streams of smooth,\nsmall, even Lines; those of Wind, in disordered Parts and Fragments.\n\n\n\n\nCHAP. XXVI. Of WIND.\n\n\n_Wind_ and _Fire_ have some resemblance in some of their particular\nactions: as for example, Wind and Fire endeavour the disturbance of\nother Creatures, occasioning a separating and disjoining of Parts.\nAlso, Wind is both an Enemy and Friend to Fire: for Wind, in some sorts\nof its actions, will assist Fire; and in other actions, dissipates\nFire, nay, blows it out: but certainly, the powerful Forces of Wind,\nproceed not so much from Solidity, as Agility: for, soft, weak, quick\nMotions, are far more powerful, than strong, slow Motions; because,\nquick Replies are of great Force, as allowing no time of respit. But\nthis is to be observed, That Wind hath some watry Effects: for, the\nfurther water flows, the weaker and fainter it is: so the Wind, the\nfurther it blows, the weaker and fainter it is. But this is to be\nobserved, That according to the agilness or slowness of the Corporeal\nMotions; or, according to the number; or, according to the manner of\nthe compositions, or joynings, or divisions; or, according to the\nregularity or irregularity of the Corporeal Figurative Motions, so are\nthe Effects.\n\n\n\n\nCHAP. XXVII. Of LIGHT.\n\n\nWater, Air, Fire, and Light; are all Rare and Fluid Creatures; but they\nare of different sorts of Rarities and Fluities: and, though Light\nseems to be extreamly Rare and Fluid; yet, Light is not so Rare and\nFluid, as pure Air is, because it is subject to that sort of Human\nPerception we name _Sight_; but yet, it is not subject to any of the\nother Perceptions: and, pure Air is only subject to the Perception of\nRespiration, which seems to be a more subtil Perception than Sight;\nand that occasions me to believe, That Air is more Rare and Pure, than\nLight: but howsoever, I conceive the Figurative Motions of Light, to be\nextraordinary even, smooth, agil Lines of Corporeal Motions: but, as\nI said before, there are many sorts of Lights that are not Elemental\nLights; as, Glow-worms Tails, Cats Eyes, Rotten Wood, Fish Bones, and\nthat Human Light which is made in Dreams, and Infinite other Lights,\nnot subject to our Perception: which proves, That Light may be without\nHeat. But, whether the Light of the Sun, which we name _Natural Light_,\nis naturally hot, may be a dispute: for, many times, the Night is\nhotter than the Day.\n\n\n\n\nCHAP. XXVIII. Of DARKNESS.\n\n\nThe Figurative Motions of _Light_ and _Darkness_, are quite opposite;\nand the Figurative Motions of Colours, are as a Mean between both,\nbeing partly of the Nature of both: but, as the Figurative Motions\nof Light, in my opinion, are rare, straight, equal, even, smooth\nFigurative Motions: those of Darkness are uneven, ruff, or rugged,\nand more dense. Indeed, there is as much difference between Light\nand Darkness, as between Earth and Water; or rather, between Water\nand Fire; because each is an Enemy to other; and, being opposite,\nthey endeavour to out-power each other. But this is to be noted, That\nDarkness is as visible to Human Perception, as Light; although the\nNature of Darkness is, To obscure all other Objects besides it self:\nbut, if Darkness could\n\nnot be perceived, the Optick Perception could not know when it is dark;\nnay, particular dark Figurative Motions, are as visible in a general\nLight, as any other Object; which could not be, if Darkness was only a\nprivation of Light, as the Opinions of many Learned Men are: but, as I\nsaid before, Darkness is of a quite different Figurative Motion, from\nLight; so different, that it is just opposite: for, as the property of\nLight is to divulge Objects; so, the property of Darkness is to obscure\nthem: but, mistake me not; I mean, that Light and Darkness have such\nproperties to our Perception: but, whether it is so to all Perceptions,\nis more than I know, or is, as I believe, known to any other Human\nCreature.\n\n\n\n\nCHAP. XXIX. Of COLOURS.\n\n\nAS for _Colour_, it is the same with Body: for surely, there is no\nsuch thing in Nature, as a Colourless Body, were it as small as an\nAtom; nor no such thing as a Figureless Body; or such a thing as a\nPlaceless Body: so that Matter, Colour, Figure, and Place, is but one\nthing, as one and the same Body: but Matter, being self-moving, causes\nvarieties of Figurative Actions, by various changes. As for Colours,\nthey are only several Corporeal Figurative Motions; and as there are\nseveral sorts of Creatures, so there are several sorts of Colours:\nbut, as there are those, Man names Artificial Creatures; so there are\nArtificial Colours. But, though to describe the several Species of all\nthe several sorts of Colours, be impossible; yet we may observe, that\nthere is more variety of Colours amongst Vegetables and Animals, than\namongst Minerals and Elements: for, though the Rain-bow is of many fine\nColours; yet, the Rain-bow hath not so much Variety, as many particular\nVegetables, or Animals have; but every several Colour, is a several\nFigurative Motion; and the Brighter the Colours are, the Smoother and\nEvener are the Figurative Motions. And as for Shadows of Colours, they\nare caused when one sort of Figurative Motions is as the Foundation:\nfor example, If the Fundamental Figurative Motion, be a deep Blew,\nor Red, or the like, then all the variations of other Colours have a\ntincture. But, in short, all Shadows have a ground of some sort of dark\nFigurative Motions. But, the Opinions of many Learned Men, are, That\nall Colours are made by the several Positions of Light, and are not\ninherent in any Creature; of which Opinion I am not: For, if that were\nso, every Creature would be of many several Colours; neither would any\nCreature produce after their own _Species_: for, a Parrot would not\nproduce so fine a Bird as her self; neither would any Creature appear\nof one and the same Colour, but their Colour would change according\nto the Positions of Light; and in a dark day, in my opinion, all fine\ncoloured Birds, would appear like Crows; and fine coloured Flowers,\nappear like the Herb named Night-shade; which is not so. I do not say,\nThat several Positions of Light may not cause Colours; but I say, The\nPosition of Light is not the Maker of all Colours; for, _Dyers_ cannot\ncause several Colours by the Positions of Light.\n\n\n\n\nCHAP. XXX. Of the Exterior Motions of the Planets.\n\n\nBy the _Exterior Motions of the Planets_, we may believe their\nExterior Shape is Spherical: for, it is to be observed, That all\nExterior Actions are according to their Exterior Shape: but, by reason\nVegetables and Minerals have not such sorts of Exterior Motions or\nActions, as Animals; some Men are of opinion, they have not Sensitive\nLife; which opinion proceeds from a shallow consideration: neither do\nthey believe the Elements are sensible, although they visibly perceive\ntheir Progressive Motions; and yet believe all sorts of Animals to have\nsense, only because they have Progressive Motions.\n\n\n\n\n\nCHAP. XXXI. Of the Sun, and Planets, and Seasons.\n\n\nThe Sun, Moon, Planets, and all those glittering Starrs we see, are\nseveral sorts of that Man names _Elemental Creatures_: but Man,\nhaving not an infinite Perception, cannot have an infinite perceptive\nknowledg: for, though the Rational Perception is more subtil than the\nSensitive; yet, the particular Parts cannot perceive much further than\nthe Exterior Parts of Objects: but, Human Sense and Reason cannot\nperceive what the Sun, Moon, and Starrs are; as, whether solid, or\nrare; or, whether the Sun be a Body of Fire; or the Moon, a Body of\nWater, or Earth; or, whether the Fixed Starrs be all several Suns;\nor, whether they be other kinds or sorts of Worlds. But certainly,\nall Creatures do subsist by each other, because Nature seems to be an\nInfinite united Body, without _Vacuum_. As for the several Seasons of\nthe Year, they are divided into Four Parts: but the several Changes and\nTempers of the Four Seasons, are so various, altering every moment,\nas it would be an endless work, nay, impossible, for one Creature to\nperform: for, though the _Almanack-makers_ pretend to foreknow all the\nvariations of the Elements; yet, they can tell no more than just what\nis the constant and set-motions; but not the variations of every Hour,\nor Minute; neither can they tell any thing, more than their Exterior\nMotions.\n\n\n\n\nCHAP. XXXII. Of Air corrupting Dead Bodies.\n\n\nSome are of opinion, _That Air is a Corrupter, and so a Dissolver of\nall dead Creatures, and yet is the Preserver of all living Creatures._\nIf so, Air hath an Infinite Power: but, all the reason I can perceive\nfor this Opinion, is, That Man perceives, that when any Raw (or that\nwe name _Dead_) _Flesh_, is kept from the air, it will not stink, or\ncorrupt, so soon as when it is in the air: but yet it is well known,\nthat extream cold air will keep Flesh from corrupting.\n\nAnother Reason is, That a Flye entomb'd in _Amber_, being kept from\nair, the Flye remains in her Exterior Shape as perfectly as if she were\nalive.\n\nI answer, The cause of that may be, that the Figurative Motions of\n_Amber_, may sympathize with the Exterior consistent Motions of the\nFly, which may cause the Exterior Shape of the Flye to continue,\nalthough the Innate Nature be altered. But Air is, as all other\nCreatures are, both Beneficial, and Hurtful to each other; for Nature\nis poysed with Opposites: for we may perceive, that several Creatures\nare both Beneficial and Hurtful to each other: as for example, A Bear\nkills a Man; and, on the other side, a Bear's\n\n\nSkin will cure a Man of some Disease. Also, a _Wild-Boar_ will kill a\nMan; and the _Boar_'s Flesh will nourish a Man. Fire will burn a Man,\nand preserve a Man; and Millions of such Examples may be proposed.\nThe same may be said of Air, which may occasion Good or Evil to other\nCreatures; as, the _Amber_ may occasion the death of a Fly; and, on the\nother side, may occasion the Preservation, or Continuation of the Fly's\nExterior Figure, or Form: but, Nature being without _Vacuum_, all her\nParts must be be joined; and her Actions being poysed, there must be\nboth Sympathetical, and Antipathetical actions, amongst all Creatures.\n\n\n\n\n\nThe Thirteenth Part.\n\n\n\n\nCHAP. I. Of the Innate Figurative Motions of Metals.\n\n\nAll sorts of _Metals_, in my opinion, are of some sorts of Circular\nMotions; but not like that sort, that is Water: for, the Water-Circle\ndoth extend outward, from the Center; whereas, in my opinion, the\nCircular Motion of Metal, draws inward, from the Circumference. Also,\nin my opinion, the Circular Motions are dense, flat, edged, even, and\nsmooth; for, all Bright and Glassie Bodies are smooth: and, though\nEdges are wounding Figures; yet, Edges are rather of the Nature of\na Line, than of a Point. Again, all Motions that tend to a Center,\nare more fixt than those that extend to a Circumference: but, it is\naccording to the degree of their Extensions, that those Creatures are\nmore or less fixt; which is the cause that some sorts of Metals are\nmore fixt than others; and that causes Gold to be the most fixt of all\nother sorts of Metals; and seems to be too strong for the Effects of\nFire. But this is to be noted, That some Metals are more near related\nto some sort, than other: as for example, There is no Lead, without\nsome Silver; so that Silver seems to be but a well-digested Lead. And\ncertainly, Copper hath some near relation to Gold, although not so near\nrelated, as Lead is to Silver.\n\n\n\n\nCHAP. II. Of the Melting of Metals.\n\n\n_Metals_ may be occasioned, by Fire, to slack their Retentive Motions,\nby which they become fluid; and as soon as they are quit of their\nEnemy, _Fire_, the Figurative Motions of Metal return to their proper\nOrder: and this is the reason that occasions Metal to melt, which is,\nto flow: but yet, the Flowing Motion is but like the Exterior, and not\nthe Innate actions of: for, the Melting actions do not alter the Innate\nactions; that is, they do not alter from the Nature of being Metal:\nbut, if the Exterior Nature be occasioned, by the Excess of those\nExterior actions, to alter their Retentive actions, then Metal turns to\nthat we name _Dross_; and as much as Metal loses of its weight, so much\nof the Metal dissolves; that is, so much of those Innate motions are\nquite altered: but, Gold hath such an Innate Retentiveness, that though\nFire may cause an extream alteration of the Exterior actions; yet, it\ncannot alter the Interior motions. The like is of Quick-silver. And yet\nGold is not a God, to be Unalterable, though man knows not the way, and\nFire has not the power to alter the Innate Nature of Gold.\n\n\n\n\nCHAP. III. Of Burning, Melting, Boyling, and Evaporating.\n\n\n_Burning, Melting, Boyling_, and _Evaporating_, are, for the most\npart, occasioned by Fire, or somewhat that is, in effect, Hot: I\nsay, _occasioned_, by reason they are not the actions of Fire, but\nthe actions of those Bodies that melts, boyls, evaporates, or burns;\nwhich being near, or joyned to Fire, are occasioned so to do: as for\nexample, Put several sorts of Creatures, or Things, into a Fire, and\nthey shall not burn alike: for, Leather and Metal do not burn alike;\nfor Metal flows, and Leather shrinks up, and Water evaporates, and Wood\nconverts it self, as it were, into Fire; which other things do not;\nwhich proves, That all Parts act their own actions. For, though some\nCorporeal motions may occasion other Corporeal motions to act after\nsuch or such a manner; yet, one Part cannot have another Part's motion,\nbecause Matter can neither give nor take motion.\n\n\n\n\nCHAP. IV. Of STONE.\n\n\nAll Minerals seem to be some kinds of Dense and Retentive motions:\nbut yet, those kinds of Dense and Retentive motions, seem to be of\nseveral sorts; which is the cause of several sorts of Minerals, and\nof several sorts of Stones and Metals. Also, every several sort, hath\nseveral sorts of Properties: but, in my opinion, some sorts are caused\nby Hot Contractions and Retentions; others, by Cold Contractions and\nRetentions; as also, by Hot or Cold Densations: and the reason why I\nbelieve so, is, That I observe that many Artificial Stones are produced\nby Heat: but Ice, which is but in the first Degree of a Cold Density,\nseems somewhat like transparent Stones; so that several sorts of\nStones, are produced by several sorts of Cold and Hot Contractions and\nDensations.\n\n\n\n\nCHAP. V. Of the LOADSTONE.\n\n\nAs for the _Loadstone_, it is not more wonderful in attracting Iron,\nthan Beauty, which admirably attracts the Optick Perception of Human\nCreatures: and who knows, but the North and South Air may be the most\nproper Air for the Respiration of the _Loadstone_; and, that Iron may\nbe the most proper Food for it. But, by reason there hath been so many\nLearned Men puzled in their Opinions concerning the several Effects of\nthe _Loadstone_, I dare not venture to treat of the Nature, and Natural\nEffects of that Mineral; neither have I had much experience of it: but\nI observe, That Iron, and some sorts of Stone, are nearly allied; for,\nthere is not any Iron, but what is growing, or is intermixt and united\nin some sorts of Stone, as that which we call _Iron-stone_. Wherefore,\nit is no wonder if the _Loadstone_, and Iron, should be apt to embrace\none another.\n\n\n\n\n\nCHAP. VI. Of Bodies, apt to ascend or descend.\n\n\nThere are so many several Causes that occasion some sorts of Creatures\nto be apt to _ascend_, and others to _descend_, as they are neither\nknown, or can be conceived by one finite Creature: for, it is not\nRarity or Density, that causes Levity and Gravity; but, the Frame\nor Form of a Creature's Exterior Shape, or Parts. As for example: A\nFlake of Snow is as Rare as a Downy Feather; yet, the Feather is apt\nto ascend, and the Flake of Snow to descend. Also Dust, that is hard\nand dense, is apt to ascend; and Water, that is soft and rare, is more\napt to descend. Again, a Bird, that is both a bigger, and a more dense\nCreature by much, than a small Worm; yet, a Bird can flye up into the\nair, when as a leight Worm cannot ascend, or flye, having not such a\nsort of Shape. Also, a great heavy Ship, as big as an ordinary House,\nfraughted with Iron, will swim upon the face of the Water; when as a\nsmall Bullet, no bigger than a _Hasle-Nut_, will sink to the bottom\nof the Sea. A great Bodied Bird will flye up into the air; when as a\nsmall Worm lies on the earth, with a slow kind of crawling, and cannot\nascend. All which is caused by the manner of their Shapes, and not the\nmatter of Gravity and Levity.\n\n\n\n\n\nCHAP. VII. Why Heavy Bodies descend more forcibly than Leight Bodies\nascend.\n\n\nAlthough the manner of the Shape of several Creatures, is the chief\ncause of their _Ascent_, and _Descent_; yet, Gravity and Levity, doth\noccasion more or less Agility: for, a Heavy Body shall descend with\nmore force, than a Leight Body ascend: and the reason is, not only that\nthere may be more Parts in a Heavy Body, than a Leight; but, that in a\nDescent, every Corporeal Motion seems to press upon each other; which\ndoubles and trebles the Strength, Weight, and Force, as we may perceive\nin the Ascending and Descending of the Flight of Birds, especially\nof Hawks; of which, the weight of the Body is some hindrance to the\nAscent, but an advantage to the Descent: but yet, the Shape of the Bird\nhath some advantage by the Weight, in such sort, that the Weight doth\nnot so much hinder the Ascent, as it doth assist the Descent.\n\n\n\n\n\nCHAP. VIII. Of several sorts of Densities and Rarities, Gravities and\nLevities.\n\n\nThere are different sorts of Densities and Rarities, Softness and\nHardness, Levities and Gravities: as for example, The density of Earth\nis not like the density of Stone; nor the density of Stone, like the\ndensity of Metal: nor are all the Parts of the Earth dense alike; nor\nall Stones, nor all Metals; as we may perceive in Clay, Sand, Chalk,\nand Lime-Grounds. Also, we may perceive difference between Lead,\nTynne, Copper, Iron, Silver, and Gold; and between Marble, Alablaster,\nWalling-Stone, Diamonds, Crystals, and the like: and so much difference\nthere is between one and the same kind, that some particulars of one\nsort, shall more resemble another kind, than their own: as for example,\nGold and Diamonds resemble each other's Nature, more than Lead doth\nGold; or Diamonds, Crystal; I say, in their Densities. Also, there is a\ngreat difference of the Rarity, Gravity, and Levity of several sorts of\nWaters, and of several sorts of Air.\n\n\n\n\n\nCHAP. IX. Of VEGETABLES.\n\n\n_Vegetables_ are of numerous sorts, and every sort of very different\nNatures: as for example, Some are Reviving Cordials; others, Deadly\nPoyson; some are Purgers, others are Nourishers: some have Hot\nEffects, some Cold; some Dry, some Moist; some bear Fruit, some bears\nno Fruit; some appear all the year Young; others appear but part of\nthe year Young, and part Old; some are many years a producing; others\nare produced in few hours; some will last many hundred years; others\nwill decay in the compass of few hours: some seem to dye one part\nof the year, and revive again in another part of the year: some rot\nand consume in the Earth, after such a time; and will continue in\nperfection, if parted from the Earth. Others will wither and decay,\nas soon as parted from the Earth. Some are of a dense Nature, some of\na rare Nature; some grow deep into the Earth; others grow high out of\nthe Earth; some will only produce in dry Soyls, some in moist: some\nwill produce only in Water, as we may perceive by some Ponds; others on\nHouses of Brick or Stone. Also, some grow out of Stone; as, many Stones\nwill have a green Moss: some are produced by sowing their Seed into the\nEarth; others, by setting their Roots, or Slips, into the Earth: others\nagain, by joyning or engrafting one Plant into another: so that there\nis much variety of Vegetables, and those of such different Natures,\nthat they are not only different Sorts, but are variety of Effects of\none and the same sort; and it requires not only the study of one Human\nCreature, or many Human Creatures; but, of all the Human Creatures in\nall Nations and Ages, to know them; which is the reason, that those\nthat have writ of the Natures of Herbs, Flowers, Roots, and Fruits, may\nbe much mistaken. But I, living more constantly in my Study, than in my\nGarden, shall not venture to treat much of the particular Natures, and\nNatural Effects of Vegetables.\n\n\n\n\nCHAP. X. Of the Production of Vegetables.\n\n\nTis no wonder, that some sorts of _Vegetables_ are produced out of\nStone or Brick, (as some that will grow on the top of Houses) by reason\nthat Brick is made of Earth, and Stone is generated in the Bowels of\nthe Earth; which shows they are of an Earthly Nature or Substance.\nNeither is it a wonder that Vegetables will grow upon some sorts of\nWater, by reason some sorts of Waters may be mixt with some Parts of\nEarth. But, I have been credibly informed, That a Man whose Legg had\nbeen cut, and\n\na Seed of an Oat being gotten into the Wound by chance, the Oat did\nsprout out into a green Blade of Grass: which proves, that Vegetables\nmay be produced in several Soyls. But 'tis probable, that though many\nsorts of Vegetables may sprout, as Barly in Water; yet, they cannot\nproduce any of the off-spring of the same Sort or Kind.\n\nBut, my Thoughts are, at this present, in some dispute; as, Whether the\nEarth is a Part of the Production of Vegetables, as being the Breeder?\nor, whether the Earth is only Parts of Respiration, and not Parts of\nProduction; and so, rather Breathing-Parts, than Breeding-Parts, as\nWater to Fishes?\n\nBut, if so, then every particular Seed must encrease, not only by a\nbare Transformation of their Parts into the first Form of Production;\nbut, by division of their united Parts, must produce many other\nSocieties of the same sort; as Religious Orders, where one Convent\ndivides into many Convents of the same Order; which occasions a\nnumerous Encrease. So the several Parts of one Seed, may divide into\nmany Seeds of the same sort, as being of the same _Species_; but then,\nevery Part of that Seed, must be encreased by additional Parts; which\nmust be, by Nourishing Parts: which Nourishing Parts are, in all\nprobability, Earthy Parts; or, at least, partly of Earthy Parts; and\npartly, of some of the other Elemental Parts: but, as I have often\nsaid, all Creatures in Nature are Assisted, and do Subsist, by each\nother.\n\n\n\n\n\nCHAP. XI. Of Replanting Vegetables.\n\n\n_Replanting of Vegetables_, many times, occasions great Alterations; in\nso much as a Vegetable, by often Replanting, will be so altered, as to\nappear of another sort of Vegetable: the reason is, that several sorts,\nor parts of Soyls, may occasion other sorts of Actions, and Orders, in\none and the same Society. But this is to be noted in the Lives of many\nAnimals, That several sorts of Food, make great alterations in their\nTemper and Shape; though not to alter their Species, yet so as to cause\nthem to appear worse or better: but, this is most visible amongst Human\nCreatures, whom some sorts of Food will make weak, sick, faint, lean,\npale, old, and withered: other sorts of Food will make them strong,\nand healthy, fat, fair, smooth, and ruddy. So some sorts of Soyls will\ncause some Vegetables to be larger, brighter, smoother, sweeter, and of\nmore various and glorious Colours.\n\n\n\n\n\nCHAP. XII. Of Artificial Things.\n\n\n_Artificial Things_, are Natural Corporeal Figurative Motions: for, all\nArtificial Things are produced by several produced Creatures. But, the\ndifferences of those Productions we name _Natural_ and _Artificial_,\nare, That the Natural are produced from the Producer's own Parts;\nwhereas the Artificial are produced by composing, or joyning, or mixing\nseveral Forrein Parts; and not any of the particular Parts of their\ncomposed Society: for, Artificial things are not produced as Animals,\nVegetables, Minerals, or the like: but only, they are certain seral\nMixtures of some of the divided, or dead Parts, as I may say, of\nMinerals, Vegetables, Elements, and the like. But this is to be noted,\nThat all, or at least, most, are but Copied, and not Originals.\n\nBut some may ask, _Whether Artificial Productions have Sense, Reason,\nand Perception?_\n\nI answer: That if all the Rational and Sensitive Parts of Nature, are\nPerceptive, and that no part is without Perception; then all Artificial\nProductions are Perceptive.\n\n\n\n\nCHAP. XIII. Of several Kinds and Sorts of Species.\n\n\nAccording to my Opinion, though the _Species_ of this World, and all\nthe several Kinds and Sorts of _Species_ in this World, do always\ncontinue; yet, the particular Parts of one and the same Kind or sort of\n_Species_, do not continue: for, the particular Parts are perpetually\naltering their Figurative Actions. But, by reason some Parts compose or\nunite, as well as some Parts dissolve or disunite; all kinds and sorts\nof _Species_, will, and must last so long as Nature lasts. But mistake\nme not, I mean such kinds and sorts of _Species_ as we name Natural,\nthat is, the Fundamental Species; but not such _Species_, as we name\nArtificial.\n\n\n\n\nCHAP. XIV. Of Different WORLDS.\n\n\nTis probable if Nature be Infinite, there are several kinds and sorts\nof those Species, Societies, or Creatures, we name _Worlds_; which may\nbe so different from the Frame, Form, Species, and Properties of this\nWorld, and the Creatures of this World, as not to be any ways like this\nWorld, or the Creatures in this World. But mistake me not, I do not\nmean, not like this World, as it is Material and Self-moving; but, not\nof the same Species, or Properties: as for example, That they have not\nsuch kind of Creatures, or their Properties, as Light, Darkness, Heat,\nCold, Dry, Wet, Soft, Hard, Leight, Heavy, and the like.\n\nBut some may say, _That is impossible: for, there can be no World, but\nmust be either Light or Dark, Hot or Cold, Dry or Wet, Soft or Hard,\nHeavy or Leight; and the like_.\n\nI answer, That though those Effects may be generally beneficial to\nmost of the Creatures in this World; yet, not to all the Parts of\nthe World: as for example, Though Light is beneficial to the Eyes of\nAnimals; yet, to no other Part of an Animal Creature. And, though\nDarkness is obstructive to the Eyes of Animals; yet, to no other Parts\nof an Animal Creature. Also, Air is no proper Object for any of the\nHuman Parts, but Respiration. So Cold and Heat, are no proper Objects\nfor any Part of a Human Creature, but only the Pores, which are the\nOrgans of Touch. The like may be said for Hard and Soft, Dry and Wet:\nand since they are not Fundamental actions of Nature, but Particular,\nI cannot believe, but that there may be such Worlds, or Creatures,\nas may have no use of Light, Darkness, and the like: for, if some\nParts of this World need them not, nor are any ways beneficial to\nthem, (as I formerly proved) surely a whole World may be, and subsist\nwithout them: for these Properties, though they may be proper for the\nForm or Species of this World; yet, they may be no ways proper for\nthe Species of another kind or sort of World: as for example, The\nProperties of a Human Creature are quite different from other kinds of\nCreatures; the like may be of different Worlds: but, in all Material\nWorlds, there are Self-moving Parts, which is the cause there is\nself-joyning, uniting, and composing; self dividing, or dissolving;\nself-regularities, and self-irregularities: also, there is Perception\namongst the Parts or Creatures of Nature; and what Worlds or Creatures\nsoever are in Nature, they have Sense and Reason, Life and Knowledg:\nbut, for Light and Darkness, Hot and Cold, Soft and Hard, Leight and\nHeavy, Dry and Wet, and the like; they are all but particular actions\nof particular Corporeal Species, or Creatures, which are finite, and\nnot infinite: and certainly, there may be, in Nature, other Worlds\nas full of varieties, and as glorious and beautiful as this World;\nand are, and may be more glorious or beautiful, as also, more full of\nvariety than this World, and yet be quite different in all kinds and\nsorts, from this World: for, this is to be noted, That the different\nkinds and sorts of Species, or Creatures, do not make Particulars more\nor less perfect, but according to their kind. And one thing I desire,\nThat my _Readers_ would not mistake my meaning, when I say, _The Parts\ndissolve_: for, I do not mean, that Matter dissolves; but, that their\nparticular Societies dissolve.\n\n\n\n\n\nAPPENDIX TO THE GROUNDS OF Natural Philosophy.\n\n\n\n\n\nThe FIRST PART.\n\n\n\n\nCHAP. I. Whether there can be a Substance, that is not a Body.\n\n\nWhat a _Substance_, that is not _Body_, can be, (as I writ in the First\nChapter of this Book) I cannot imagine; nor, that there is any thing\nbetween _Something_ and _Nothing_.\n\nBut, some may say, _That Spiritual Substances are so_. I answer: That\nSpirits must be either Material, or Immaterial: for, it is impossible\nfor a thing to be between Body and no Body.\n\nOthers may say, _There may be a Substance, that is not a Natural\nSubstance; but, some sort of Substance that is far more pure than the\npurest Natural Substance_.\n\nI answer: Were it never so pure, it would be in the List or Circle of\nBody: and certainly, the purest Substance, must have the Properties of\nBody, as, to be divisible, and capable to be united and compounded; and\nbeing divisible and compoundable, it would have the same Properties\nthat grosser Parts have: but, if there be any difference, certainly the\npurest Substance would be more apt to divide and unite, or compound,\nthan the grosser sort. But, as to those sorts of Substance, which some\nLearned Men have imagined; in my opinion, they are but the same sort of\nSubstance that the Vulgar call, _Thoughts_, and I name, the _Rational\nParts_; which, questionless, are as truly Body, as the grossest\nParts in Nature: but, most Human Creatures are so troubled with the\nThoughts of Dissolving, and Dis-uniting, that they turn Fancies and\nImaginations, into Spirits, or Spiritual Substances; as if all the\nother Parts of their Bodies, should become Rational Parts; that is,\nthat all their Parts should turn into such Parts as Thoughts, which I\nname, the _Rational Parts_. But that Opinion is impossible: for, Nature\ncannot alter the nature of any Part; nor can any Part alter its own\nNature; neither can the Rational Parts be divided from the Sensitive\nand Inanimate Parts, by reason those Three sorts constitute but one\nBody, as being Parts of one Body. But, put the case that the Rational\nParts might divide and subsist without the Sensitive and Inanimate\nParts; yet, as I said, they must of necessity have the Properties and\nNature of a Body, which is, to be divisible, and capable to be united,\nand so to be Parts: for, it is impossible for a Body, were it the most\npure, to be indivisible.\n\n\n\n\nCHAP. II. Of an IMMATERIAL.\n\n\nI Cannot conceive how an Immaterial can be in Nature: for, first, An\nImmaterial cannot, in my opinion, be naturally created; nor can I\nconceive how an Immaterial can produce particular Immaterial Souls,\nSpirits, or the like. Wherefore, an Immaterial, in my opinion, must be\nsome uncreated Being; which can be no other than GOD alone. Wherefore,\nCreated Spirits, and Spiritual Souls, are some other thing than an\nImmaterial: for surely, if there were any other Immaterial Beings,\nbesides the Omnipotent God, those would be so near the Divine Essence\nof God, as to be petty gods; and numerous petty gods, would, almost,\nmake the Power of an Infinite God. But, God is Omnipotent, and only God.\n\n\n\n\nCHAP. III. Whether an Immaterial be Perceivable.\n\n\nWhatsoever is Corporeal, is Perceivable; that is, may be perceived in\nsome manner or other, by reason it hath a Corporeal Being: but, what\nBeing an Immaterial hath, no Corporeal can perceive. Wherefore, no Part\nin Nature can perceive an Immaterial, because it is impossible to have\na perception of that, which is not to be perceived, as not being an\nObject fit and proper for Corporeal Perception. In truth, an Immaterial\nis no Object, because no Body.\n\nBut some may say, that, _A Corporeal may have a Conception, although\nnot a Perception, of an Immaterial_.\n\nI answer, That, surely, there is an innate Notion of God, in all the\nParts of Nature; but not a perfect knowledg: for if there was, there\nwould not be so many several Opinions, and Religions, amongst one Kind,\nor rather, sort of Creatures, as Mankind, as there are; insomuch, that\nthere are but few of one and the same Opinion, or Religion: but yet,\nthat Innate Notion of God, being in all the Parts of Nature, God is\ninfinitely and eternally worshipped and adored, although after several\nmanners and ways; yet, all manners and ways, are joyned in one Worship,\nbecause the Parts of Nature are joyned into one Body.\n\n\n\n\nCHAP. IV. Of the Differences between God, and Nature.\n\n\nGod is an Eternal Creator; Nature, his Eternal Creature. GOD, an\nEternal Master: Nature, GOD's Eternal Servant. GOD is an Infinite\nand Eternal Immaterial Being: Nature, an Infinite Corporeal Being.\nGOD is Immovable, and Immutable: Nature, Moving, and Mutable. GOD is\nEternal, Indivisible, and of an Incompoundable Being: Nature, Eternally\nDivisible and Compoundable. GOD, Eternally Perfect: Nature, Eternally\nImperfect. GOD, Eternally Inalterable: Nature Eternally Alterable.\nGOD, without Error: Nature, full of Irregularities. GOD knows exactly,\nor perfectly, Nature: Nature doth not perfectly know GOD. GOD is\nInfinitely and Eternally worshipped: Nature is the Eternal and Infinite\nWorshipper.\n\n\n\n\nCHAP. V. All the Parts of Nature worship God.\n\n\nAll Creatures (as I have said) have an Innate Notion of GOD; and as\nthey have a Notion of God, so they have a Notion to worship GOD: but,\nby reason Nature is composed of Parts; so is the Infinite Worship to\nGod: and, as several Parts are dividing and uniting after several\nkinds, sorts, manners and ways; so is their Worship to GOD: but, the\nseveral manners and ways of Worship, make not the Worship to GOD less:\nfor certainly, all Creatures Worship and Adore GOD; as we may perceive\nby the Holy Scripture, where it says, _Let the Heavens, Earth, and\nall that therein is, praise God._ But 'tis probable, that some of the\nParts being Creatures of Nature, may have a fuller Notion of GOD than\nothers; which may cause some Creatures to be more Pious and Devout,\nthan others: but, the Irregularity of Nature, is the cause of Sin.\n\n\n\n\nCHAP. VI. Whether GOD's Decrees are limited.\n\n\nIn my opinion, though God is Inalterable, yet no ways bounded or\nlimited: for, though GOD's Decrees are fixt, yet, they are not bound:\nbut, as GOD hath an Infinite Knowledg, He hath also an Infinite\nFore-knowledg; and so, fore-knows Nature's Actions, and what He will\nplease to decree Nature to do: so that, GOD knows what Nature can act,\nand what she will act; as also, what He will decree: and this is the\ncause, that some of the Creature's or Parts of Nature, especially Man,\ndo believe _Predestination_. But surely, GOD hath an Omnipotent Divine\nPower, which is no ways limited: for GOD, being above the nature of\nNature, cannot have the Actions of Nature, because GOD cannot make\nHimself no GOD; neither can He make Himself more than what he is, He\nbeing the All-powerful, Omnipotent, Infinite, and Everlasting Being.\n\n\n\n\nCHAP. VII. Of GOD's Decrees concerning the particular Parts of Nature.\n\n\nThough Nature's Parts have Free-will, of Self-motion; yet, they have\nnot Free-will to oppose _GOD's Decrees_: for, if some Parts cannot\noppose other Parts, being over-power'd, it is probable, that the Parts\nof Nature cannot oppose the All-powerful Decrees of _GOD_. But, if it\nplease the All-powerful _GOD_ to permit the Parts of Nature to act as\nthey please, according to their own natural Will; and, upon condition,\nif they act so, they shall have such Rewards as Nature may be capable\nto receive; or such Punishments as Nature is capable of; then the\nOmnipotent _GOD_ doth not predestinate those Rewards, or Punishments,\nany otherwise than the Parts of Nature do cause by their own Actions.\nThus all Corporeal Actions, belong to Corporeal Parts; but, the Rewards\nand Punishments, to _GOD_ alone: but, what those Punishments and\nBlessings are, no particular Creature is capable to know: for, though a\nparticular Creature knows there is a _GOD_; yet, not what _GOD_ is: so,\nalthough particular Creatures know there are Rewards and Punishments;\nyet, not what those Rewards and Punishments are. But mistake me not;\nfor I mean the general Rewards and Punishments to all Creatures: but\n'tis probable, that _GOD_ might decree Nature, and her Parts, to make\nother sorts of Worlds, besides this World; of which Worlds, this may be\nas ignorant, as a particular Human Creature is of _GOD_. And therefore,\nit is not probable (since we cannot possibly know all the Parts of\nNature, of which we are parts) that we should know the Decrees of\n_GOD_, or the manners and ways of Worship, amongst all kinds and sorts\nof Creatures.\n\n\n\n\nCHAP. VIII. Of the Ten Commandments.\n\n\nIn my opinion, the Notions Man hath of _GOD's Commands_ concerning\ntheir Behaviour and Actions to Himself, and their Fellow-Creatures,\nis the very same that Moses writ, and presented to all those of whom\nhe was Head and Governour. But, mistake me not, I mean only the _Ten\nCommandments_; which Commandments are a sufficient Rule for all\nHuman Creatures: and certainly, _GOD_ had decreed, that Moses should\nbe a wise Man, and should publish these wise Commands. But, the\nInterpretation of the Law must be such, as not to make it no such Law:\nbut, by reason Nature is as much Irregular, as Regular, Human Notions\nare also Irregular, as much as Regular; which causes great variety\nof Religions: and their Actions being also Irregular, is the cause\nthat the practise of Human Creatures is Irregular; and that occasions\nIrregular Devotions, and is the cause of SIN.\n\n\n\n\nCHAP. IX. Of Several RELIGIONS.\n\n\nConcerning _the several Religions_, and several Opinions in Religions,\nwhich are like several Kinds and Sorts; the Question is,\n\n_Whether all Mankind could be perswaded to be of one Religion, or\nOpinion?_\n\nThe opinion of the Minor part of my Thoughts, was, That all men might\nbe perswaded.\n\nAnd, the opinion of the Major part of my Thoughts, was, That Nature,\nbeing divisible and compoundable, and having Free-will, as well\nas Self-motion; and being Irregular, as well as Regular; as also,\nVariable, taking delight in variety; it was impossible for all Mankind\nto be of one _Religion_, or _Opinion_.\n\nThe opinion of the Minor part of my Thoughts, 246,$ was, That the Grace\nof GOD could perswade all Men to one Opinion.\n\nThe Major part of my Thoughts was of opinion, That GOD might decree\nor command Nature: but, to alter Nature's nature, could not be done,\nunless GOD, by his Decree, would annihilate this Nature, and create\nanother Nature, and such a Nature as was not like this Nature: for, it\nis the nature of this Material Nature, to be Alterable; as also, to be\nIrregular, as well as Regular; and, being Regular, and Irregular, was a\nfit and proper Subject for GOD's Justice, and Mercies; Punishments, and\nRewards.\n\n\n\n\nCHAP. X. Of Rules and Prescriptions.\n\n\nAs Saint Paul said, _We could not know Sin, but by the Law_; so, we\ncould not know what Punishment we could or should suffer, but by the\nLaw; not only Moral, but Divine Law.\n\nBut, some may ask, _What is Law?_\n\nI answer: Law is, Limited Prescriptions and Rules.\n\nBut, some may ask, _Whether all Creatures in Nature, have Prescriptions\nand Rules?_\n\nI answer: That, for any thing Man can know to the contrary, all\nCreatures may have some Natural Rules: but, every Creature may chuse\nwhether they will follow those Rules; I mean, such Rules as they\nare capable to follow or practise: for, several kinds and sorts of\nCreatures, cannot possibly follow one and the same Prescription and\nRule. Wherefore, Divine Prescriptions and Rules, must be, according to\nthe sorts and kinds of Creatures; and yet, all Creatures may have a\nNotion, and so an Adoration of God, by reason all the Parts in Nature,\nhave Notions of God. But, concerning particular Worships, those must\nbe Prescriptions and Rules; or else, they are according to every\nparticular Creature's conception or choice.\n\n\n\n\nCHAP. XI. Sins and Punishments, are Material.\n\n\nAs all Sins are Material, so are Punishments: for, Material Creatures,\ncannot have Immaterial Sins; nor can Material Creatures be capable\nof Immaterial Punishments; which may be proved out of the Sacred\nScripture: for, all the Punishments that are declared to be in Hell,\nare Material Tortures: nay, Hell it self is described to be Material;\nand not only Hell, but Heaven, is described to be Material. But,\nwhether Angels, and Devils, are Material, that is not declared: for,\nthough they are named Spirits, yet we know not whether those Spirits be\nImmaterial. But, considering that Hell and Heaven is described to be\n\nMaterial, it is probable, Spirits are also Material: nay, our blessed\nSaviour Christ, who is in Heaven, with God the Father, hath a Material\nBody; and in that Body will come attended by all the Hosts of Heaven,\nto judg the quick and the dead; which quick and dead, are the Material\nParts of Nature: which could not be actually judged and punished, but\nby a Material Body, as Christ hath. But, pray mistake me not; I say,\nThey could not be actually judged and punished; that is, not according\nto Nature, as Material Actions: for, I do not mean here, Divine and\nImmaterial Decrees. But Christ, being partly Divine, and partly\nNatural; may be both a Divine and Natural Judg.\n\n\n\n\nCHAP. XII. Of Human Conscience.\n\n\nThe Human Notions of GOD, Man calls _Conscience_: but, by reason\nthat Nature is full of Varieties, as having Self-moving Parts; Human\nCreatures have different Notions, and so different Consciences,\nwhich cause different Opinions and Devotions: but, Nature being as\nmuch compoundable as dividable, it causes unity of some, as also,\ndivisions of other Opinions, which is the cause of several Religions:\nwhich Religions, are several Communities and Divisions. But, as for\nConscience, and holy Notions, they being Natural, cannot be altered\nby force, without a Free-will: so that the several Societies, or\nCommunicants, commit an Error, if not a Sin, to endeavour to compel\ntheir Brethren to any particular Opinion: and, to prove it is an\nError, or Sin, the more earnest the _Compellers_ are, the more do the\n_Compelled_ resist; which hath been the cause of many Martyrs. But\nsurely, all Christians should follow the Example of Christ, who was\nlike a meek Lamb, not a raging Lyon: neither did Christ command his\nApostles to Persecute; but, to suffer Persecution patiently. Wherefore,\n_Liberty of Conscience_ may be allowed, conditionally, it be no ways a\nprejudice to the Peaceable Government of the State or Kingdom.\n\n\n\n\n\nThe Second Part.\n\n\n\n\nCHAP. I. Whether it is possible there could be Worlds consisting only\nof the Rational Parts, and others only of the Sensitive Parts.\n\n\nThe Parts of my Mind did argue amongst themselves, _Whether there might\nnot be several kinds and sorts of Worlds in Infinite Nature?_\n\nAnd they all agreed, That probably there might be several kinds and\nsorts of Worlds.\n\nBut afterwards, the Opinion of the Major parts of my Mind, was, That it\nis not possible: for, though the Rational parts of Nature move free,\nwithout Burdens of the Inanimate Parts; yet, being Parts of the same\nBody, (viz. of the Body of Nature) they could not be divided from the\nSensitive and Inanimate Parts; nor the Sensitive and Inanimate Parts,\nfrom the Rational.\n\nThe Opinion of the Minor Parts of my Mind, was, That a Composed World,\nof either degree, was not a division from the Infinite Body of Nature,\nthough they might divide so much, as to compose a World meerly of their\nown Degree.\n\nThe Major's Opinion was, That it was impossible; because the three\nDegrees, Rational, Sensitive, and Inanimate, were naturally joyned as\none Body, or Part.\n\nThe Minor's Opinion was, That a World might be naturally composed\nonly of Rational Parts, as a Human Mind is only composed of Rational\nParts; or, as the Rational Parts of a Human Creature, could compose\nthemselves into several Forms, _viz._ into several sorts and kinds of\nWorlds, without the assistance of the Sensitive or the Inanimate Parts:\nfor, they fancy Worlds which are composed in Human Minds, without the\nassistance of the Sensitive.\n\nThe Major Part agreed, That the Rational Corporeal Actions, were free;\nand all their Architectors were of their own Degree: but yet, they were\nso joyned in every Part and Particle, to the Sensitive and Inanimate,\nas they could not separate from these two Degrees: for, though they\ncould divide and unite from, and to Particulars, as either of their own\nDegrees, or the other Degrees; yet, the Three Degrees being but as one\nunited Body, they could not so divide, as not to be joyned to the other\nDegrees: for, it was impossible for a Body to divide it self from it\nself.\n\nAfter this Argument, there followed another; _That, if it were possible\nthere could be a World composed only of the Rational Parts, without the\nother two Degrees; Whether that World would be a Happy World?_\n\nThe Major Part's Opinion was, That, were it possible there could be\nsuch unnatural Divisions, those divide Parts would be very unhappy:\nfor, the Rational Parts would be much unsatisfied without the\nSensitive; and the Sensitive very dull without the Rational: also, the\nSensitive Architectors would be very Irregular, wanting their Designing\nParts, which are the Rational Parts.\n\nUpon which Argument, all the Parts of my Mind agreed in this Opinion,\nThat the Sensitive was so Sociable to the Rational, and the Rational so\nAssisting to the Sensitive, and the Inanimate Parts so necessary to the\nSensitive Architectors, that they would not divide from each other, if\nthey could.\n\n\n\n\n\nCHAP. II. Of Irregular and Regular Worlds.\n\n\nSome Parts of my Mind were of opinion, _That there might be a World\ncomposed only of Irregularities; and another, only of Regularities: and\nsome, that were partly composed of the one, and the other._\n\nThe Minor Part's Opinion was, That all Worlds were composed partly of\nthe one, and partly of the other; because all Nature's Actions were\npoysed with Opposites, or Contraries: wherefore, there could not be a\nWorld only of Irregularities, and another of Regularities.\n\nThe Major Part's Opinion, was, That Nature's Actions were as much\npoysed by the contrary Actions of Two Worlds, as by the contrary\nActions of the Parts of One World, or one Creature: As for example, The\nPeace and Trouble, Health and Sickness, Pain and Ease, and the like, of\none Human Creature; and so of the contrary Natures of several kinds and\nsorts of Creatures of one and the same World.\n\nAfter which Discourse, they generally agreed, There might be Regular\nand Irregular Worlds; the one sort to be such happy Worlds, as that\nthey might be named Blessed Worlds; the other so miserable Worlds, as\nmight be named Cursed Worlds.\n\nCHAP. III. Whether there be Egress and Regress between the Parts of\nseveral Worlds.\n\nThere arose a Third Argument, _viz. Whether it was possible for some of\nthe Creatures of several Worlds, to remove, so as to remove out of one\nWorld, into another?_\n\nThe Major Part's Opinion was, That it was possible for some Creatures:\nfor, if some particular Creatures could move all over the World, of\nwhich they were a part, they might divide from the Parts of the World\nthey were of, and joyn with the Parts of another World.\n\nThe Minor Part's Opinion was, That they might travel all over the World\nthey were part of, but not to joyn with the Parts of another World, to\nwhich they belong not.\n\nThe Major's Opinion was, That every Part and Particle, belonged to the\nInfinite Body of Nature, and therefore not any Part could account it\nself not of the Infinite Body; and being so, then every Part of Nature\nmay joyn, and divide from and to particular Parts, as they please, if\nthere were not Obstructions and Hindrances, and some Parts did not\nobstruct other Parts: Wherefore, if there were not Obstructions, there\nmight be Egress and Regress amongst the particular Parts of several\nWorlds.\n\nThe Minor's Opinion was, That if it could be according to the Major's\nOpinion, it would cause an Infinite Confusion in Infinite Nature: for,\nevery Creature of every World, was composed according to the Nature and\nCompositions of the World they were of: wherefore, the Products of one\nkind or sort of Worlds, would not be sutable, agreeable, and Regular,\nto the productions of another kind.\n\nThe Major Part's Opinion was, That it was impossible, since Nature is\none united Body, without _Vacuum_, but that the Parts of all Worlds\nmust have Egress and Regress.\n\n\n\n\nCHAP. IV. Whether the Parts of one and the same Society, could, after\ntheir Dissolution, meet and unite.\n\n\nThe Fifth Argument, was partly of the same Subject, _viz. Whether the\nparticular Parts of a Creature, (such as a Human Creature is) could\ntravel out of one World into another, after the dissolution of his\nHuman Life?_\n\nThe Major Part's Opinion was, That they could.\n\nThe Minor's Opinion was, They could not; because the particular Parts\nso divided and joyned to and from other particular Parts and Societies,\nas it was impossible, if they would, so to agree, as to divide from\nthose Parts and Societies they are joyned to, and from those they must\njoyn with, to meet in another World, and joyn as they would, in the\nsame Society they were of, when the whole Society is dissolved. Neither\ncan Parts divide and joyn, as they would: for, though Self-moving Parts\nhave a Free-will to move; yet, being subject to Obstructions, they\nmust move as they can: for, no particular Part hath an absolute Power.\nWherefore, the Dispersed Parts of a Dissolved Society, cannot meet and\njoyn as they would. Besides, every Part is as much affected to one\nSort, Kind, or Particular, they are Parts of, as to another. Besides,\nthe Knowledg of every Part alters, according as their Actions alter:\nso that the Parts of one and the same Society, after division, have no\nmore knowledg of that Society.\n\n\n\n\nCHAP. V. Whether, if a Creature being Dissolved, and could Unite again,\nwould be the same.\n\n\nThe Sixth Argument was, _That, put the case it were possible all the\nseveral Parts belonging to one and the same Society; as for example, To\none Human Creature, after his Human Life was dissolved, and his Parts\ndispersed, and afterwards, all those Parts meeting and uniting; Whether\nthat Human Creature would be the same?_\n\nThe Minor Part's Opinion was, That it could not be the same Society:\nfor, every Creature was according to the nature of their Kind or Sort;\nand so according to the Form and Magnitude of one of their Kind or Sort.\n\nThe Major Part's Opinion was, That though the Nature of every\nparticular Creature had such Forms, Shapes, and Properties, as was\nnatural to that sort of Creatures they were of; yet, the Magnitude of\nparticular Creatures of one and the same sort, might be very different.\n\nThe Minor Part's Opinion was, That if all the Parts of one Society, as\nfor example, a Man, from the first time of his Production, to the time\nof his Dissolution, should, after division, come to meet and unite;\nthat Man, or any other Creature, would be a Monstrous Creature, as\nhaving more Parts than was agreeable to the nature of his Kind.\n\nThe Major Part's Opinion was, That though the Society, viz. The MAN,\nwould be a Society of greater Magnitude; yet, not any ways different\nfrom the Nature of his Kind.\n\n\n\n\nCHAP. VI. Of the Resurrection of Human Kind.\n\n\nThe Seventh Argument, was, _Whether all the particular Parts of every\nHuman Creature, at the time of the Resurrection, be, to meet and joyn,\nas being of one and the same Society?_\n\nThe Minor Part's Opinion was, They shall not: for, if all those Parts\nthat had been of the same Body and Mind of one Man, from his first\nProduction, to the last of his Dissolution; or, from his Birth, to the\ntime of his Death, (supposing him to have liv'd long) should meet and\njoyn, as one Society, that is, as one Man; that Man, at the time of\nhis Resurrection, would be a Gyant; and if so, then old Men would be\nGyants; and young Children, Dwarfs.\n\nThe Major Part's Opinion was, That, if it was not so, then every\nparticular Human Society would be imperfect at the time of their\nResurrection: for, if they should only rise with some of their Parts,\nas (for example) when they were in the strength of their Age, then all\nthose Parts that had been either before, or after that time, would be\nunjustly dealt with, especially if Man be the best Product in Nature.\nBesides, if a dead Child did rise a Man, as at his most perfect Age,\nit could not be said, He rises according to a Natural Man, having more\nParts than by Nature he ever had; and an old Man, fewer Parts than\nnaturally he hath had: so, what by Adding and Diminishing the Parts\nof particular Men, it would not cause only Injustice; but, not any\nparticular Human Creature, would be the same he was.\n\n\n\n\nCHAP. VII. Of the Dissolution of a World.\n\n\nThe Eighth Argument was, _That when all Human Creatures that were\ndissolved, should rise, Whether the World they were of, should not be\ndissolved?_\n\nAll the Parts of my Mind agreed, That when all the Human Creatures that\nhad been dissolved, should rise, the whole World, besides themselves,\nmust also dissolve, by reason they were Parts of the World: for, when\nall those numerous dissolved and dispersed Parts, did meet and joyn,\nthe World wanting those Parts, could not subsist: for, the Frame, Form,\nand Uniformity of the World, consisted of Parts; and those Parts that\nhave been of the Human Kind, are, at several times, of other kinds and\nsorts of Creatures, as other sorts and kinds are of Human Kind; and all\nthe Sorts and Kinds, are Parts of the World: so that the World cannot\nsubsist, if any kind or sort of Creatures, that had been from the first\ntime of the Creation, should be united; I mean, into one and the same\nsort or kind of Creatures; as it would be, if all those that are Quick,\nand those that have been _Dissolved_, (that is, have been dead) should\nbe alive at one time.\n\n\n\n\nCHAP. VIII. Of a New Heaven, and a New Earth.\n\n\nThe Ninth Argument was, _That if a World could be dissolved, and that\nthe Human Creatures should rise, and reunite; what World should they\nreside in?_\n\nAll the Parts of my Thoughts generally agreed, That the Omnipotent\nGOD would command the Parts of His Servant NATURE, to compose other\nWorlds for them, into which Worlds they should be separated; the Good\nshould go into a Blessed World; the Bad, into a Cursed World: and the\nSacred Scripture declares, That there shall be a _New Heaven_, and a\n_New Earth_; which, in their opinion, was a Heaven and a Hell, for the\nBlessed and Cursed Human Kind of this World.\n\n\n\n\nCHAP. IX. Whether there shall be a Material Heaven and Hell.\n\n\nThe Tenth Argument was, _Whether the Heaven and Hell that are to be\nproduced for the Blessed and Cursed, shall be Material?_\n\nThe Minor Part's Opinion was, That they shall not be Material.\n\nThe Major Parts were of opinion, They shall be Material, by reason all\nthose Creatures that did rise, were Material; and being Material, could\nnot be sensible either of Immaterial Blessings, or Punishments: neither\ncould an Immaterial World, be a fit or proper Residence for Material\nBodies, were those Bodies of the purest Substance. But, whether this\nMaterial Heaven and Hell, shall be like other Material Worlds, the\nParts of my Mind could not agree, and so not give their Judgment. But,\nin this they all agreed, That the Material Heaven and Hell, shall not\nhave any other Animal Creatures, than those that were of Human kind,\nand those not produced, but raised from Death.\n\nBut when they came to argue, Whether there might be Elements, Minerals,\nand Vegetables, they could not agree; but some did argue, and offer to\nmake proof, That there might be Mynes of Gold, and Rocks of Diamonds,\nRubies, and the like; all which, were Minerals. Also, some were of\nopinion, there were Elements: for, Darkness and Light, are Elemental\nEffects: and, if Hell was a World of Darkness; and Heaven, a World of\nLight; it was probable there were Elements.\n\n\n\n\n\nCHAP. X. Concerning the Ioys or Torments of the Blessed and Cursed,\nafter they are in Heaven, or Hell.\n\n\nAs for the _Ioys of Heaven_, and the _Torments of Hell_, all the Parts\nof my Mind agreed, they could not conceive any more probably, than\nthose they had formerly conceived: which former Conceptions they had\noccasioned the Sensitive Parts to declare; and having been formerly\ndivulged in the Book of my _Orations_, their Opinion was, _That it\nwould be a superfluous Work to cause them to be repeated in this\nBook._ But, the Ground or Foundation of those Conceptions, is, That\nGod may decree, _That both the Sensitive and Rational Parts of those\nthat are restored to Life, should move in variety of Perceptions, or\nConceptions, without variety of Objects: and, that those Creatures_\n(viz. _Human Creatures) that are raised from Death to Life, should\nsubsist without any Forrein Matter, but should be always the same in\nBody and Mind, without any Traffick, Egress, or Regress of Forrein\nParts_. And the proof, that the Sensitive and Rational Parts of Human\nCreatures, may make Perceptions, or rather Conceptions, without Forrein\nObjects, is, _That many men in this world have had Conceptions, both\namongst the Rational and Sensitive, which Man names Visions, or\nImaginations; whereof some have been Pleasing and Delightful; others,\nDispleasing, and Dreadful_.\n\n\n\n\n\nThe Third Part.\n\n\n\n\nThe PREAMBLE.\n\n\nThe Parts of my Mind, after some time of respite from _Philosophical\nArguments_, delighting in such harmless Pastimes; did begin to argue\nabout a _Regular_ and _Irregular World_; having formerly agreed, there\nmight be such Worlds in Nature; and that the Regular Worlds, were Happy\nWorlds; the Irregular, Miserable Worlds. But, there was some division\namongst the Parts of my Mind, concerning the choice of their Arguments;\nas, Whether to argue, first, of the particular Parts of the Regular, or\nof the Irregular World. But, at last, they agreed to argue, first, of\nthe Regular World. But, pray mistake not these Arguments; for they are\nnot Arguments of such Worlds as are for the reception of the Blessed\nand Cursed Humans, after their Resurrections: but, such as these Worlds\nwe are of, only freely Regular, or Irregular. Also, though I treat but\nonly of one Regular World, and one Irregular World; yet, my opinion is,\nthere may be a great many Irregular Worlds, and a great many Regular\nWorlds, of several kinds and sorts: but, these I shall treat of, are\nsuch as are somewhat like this World we are of.\n\n\n\n\nCHAP. I. Of the Happy and Miserable Worlds.\n\n\nThe First Argument was, _Whether there might not be such Worlds in\nNature, as were in no kind or sort like this World we are of?_\n\nThey all agreed, That it was probable there was.\n\nThe Second Argument was, _Whether it was probable that the Happy and\nMiserable Worlds were, in any kind, like this we are of._\n\nThey all agreed, It was probable that this World was somewhat like both\none, and the other; and so, both those were somewhat like this: for, as\nthe _Happy World_ was no ways Irregular; and the _Miserable World_ no\nways Regular: so this World we are of, was partly Irregular, and partly\nRegular; and so it was a _Purgatory World_.\n\n\n\n\n\nCHAP. II. Whether there be such kinds and sorts of Creatures in the\nHappy and Blessed World, as in this World.\n\n\nThe Third Argument was, _Whether it was probable, the Happy and\nMiserable Worlds, had Animal, Vegetable, Mineral, and Elemental Kinds?_\n\nThey agreed, It was probable there were such Kinds: but yet, those\nKinds, and particular sorts of those Kinds, might be different from\nthose of this World.\n\nThe Fourth Argument was, _Whether there was Human sorts of Creatures in\nthose Worlds._\n\nThey all agreed, There was.\n\n\n\n\nCHAP. III. Of the Births and Deaths of the Heavenly World.\n\n\n\nThe Fifth Argument was, _Whether there could be Births and Deaths in\nthe Happy World?_\n\nSome Parts of my Mind were of opinion, That if there was so Regular\na World, as that there were no Irregularities in it, there could not\nbe _Deaths_: for, Death was a Dissolution; and if there was no Death,\nthere could be no Birth, or Production: for, if any particular sort\nof Creatures should Encrease, and never dissolve, they would become\nInfinite; which every particular kind or sort of Creatures, may be, for\ntime, and be Eternal; as also, be Infinite for Number; because, as some\ndissolve, others are produced. And so, if particular sorts or kinds of\nCreatures, be Eternal; the particular Production and Dissolution, is\nInfinite: but, if any Sort, or Kind, should encrease, without decrease,\nnot any particular World could contain them: As for example, If all the\nHuman Creatures that have been produced from our Father _Adam_, (which\nhath not been above Six thousand years) should be alive, this World\ncould not contain them; much less, if this World, and the Human sorts\nof Creatures, had been of a longer date. And besides, if there should\nbe a greater Encrease, by the Number of Human Creatures: in truth,\nthe numerous Encrease, would have caused Mankind, in the space of Six\nthousand years, to be almost Infinite.\n\nBut, the Minor Parts of my Mind was of opinion, That then the _Happy\nWorld_ could not be so perfectly Regular, if there was Death.\n\nThe Major Part's opinion was, That some sorts of Deaths were as\nregular, as the most Regular Births: for, though Diseases were caused\nby Irregular Actions, yet, Death was not: for, as it is not Irregular,\nto be old; so it is not Irregular, to dye. But, this Argument broke off\nfor that time.\n\n\n\n\nCHAP. IV. Whether those Creatures could be named Blessed, that are\nsubject to dye.\n\n\nThe Sixth Argument was, _Whether those Creatures could be called_\nBlessed, _or_ _Happy, that are subject to dye?_\n\nThe Major Parts of my Mind was of opinion, That, if Death was as free\nfrom Irregularities, as Birth; then it was as happy to Dye, as to be\nBorn.\n\nThe Minor Parts were of opinion, That though Dissolution might be as\nRegular as Composition; yet, it was an Unhappiness for every particular\nSociety, to be dissolved.\n\nThe Major Part's Opinion, was, That though the particular Societies\nwere dissolved; yet, by reason the general Society of the Kind, did\ncontinue, it was not so much Unhappiness; considering, particular\nParts, or Creatures, did make the General Society; and not, the\nGeneral, the Particular Societies: so that, the Parts of the\nParticulars, remained in the General, as in the Kind of Sort.\n\nThe Minor Parts were of opinion, That the Particulars of the same Kind\nor Sort, (as _Mankind_) did contribute but little to the General: for,\nother sorts of Creatures did contribute more than they; only Mankind\nwas the Occasion, or Contributor of the First Foundation, but no more:\nbut, the other Parts or Creatures of the World, did contribute more\nto their Kind, than the Creatures of the same Kind did: and, as other\nKinds, and Sorts, did contribute to Mankind; so Mankind, to other Kinds\nor Sorts: for, all Kinds and Sorts, did contribute to the Subsistance\nand Assistance of each other.\n\nThe Major Part's Opinion was, That if all the Parts of a World did\nassist each other, then Death could be no Unhappiness, especially in\nthe Regular World; by reason all Creatures in that World, of what Kind\nor Sort soever, was Perfect and Regular: so that, though the particular\nHuman Creatures did dissolve from being Humans; yet, their Parts could\nnot be Unhappy, when they did unite into other Kinds, and Sorts, or\nparticular Societies: for, those other sorts and kinds of Creatures,\nmight be as happy as Human Creatures.\n\n\n\n\nCHAP. V. Of the Productions of the Creatures of the Regular World.\n\n\nThe Seventh Argument was, of Productions of the Creatures of the\nRegular World, _viz. Whether their Productions were frequent, or not?_\n\nThe Minor Part's Opinion, was, That they were frequent.\n\nThe Major Part's Opinion, was, That they were not _frequent_, or\n_numerous_, by reason the World was Regular, and so all the Productions\nor Generations, were Regular; but could not exceed such a Number as\nwas, regularly, sufficient for a World, of such a Dimension as the\nRegular World; and according to the Dimensions, must the Society or\nCreatures be, let them be large or little.\n\n\n\n\nCHAP. VI. Whether the Creatures in the Blessed World, do Feed, and\nEvacuate.\n\n\nThe Eighth Argument, was, _Whether the Blessed Humans, in the Happy\nWorld, did Eat, and Evacuate?_\n\nThey agreed, That, if they did feed, they must evacuate.\n\nThen there was a Dispute, _Whether those Happy Creatures did eat?_\n\nThey all agreed, That, if they were Natural Human Creatures, they had\nNatural Appetites: but, by reason there were no Irregularities in\nthis World, the Human Creatures had not any Irregular Appetites, nor\nIrregular Digestions; Irregular Passions, or Irregular Pastimes.\n\nThen there arose a Dispute, _Whether those Blessed Creatures did sleep?_\n\nSome were of opinion, They did not sleep: for, Sleep was occasioned\nthrough a weariness of the Sensitive Organs, making perceptions of\nForrein Objects; and all Weariness, or Tiredness, was Irregular.\n\nThe Major part of my Mind, was of a contrary Opinion; because the\ndelight of Nature, is in Variety: and therefore, Regular Sleeps were\ndelightful.\n\nThe Minor was of opinion, That Sleep was like Death, and therefore it\ncould not be Happy.\n\nBut, at last, they did conclude, That Sleep, being a soft and quiet\nRepose, (as being retired from all Actions concerning Forrein Parts,\nand had only Actions at Home, and of private Affairs; and that all the\nParts of Body and Mind, were then most sociable amongst themselves)\nthat the Blessed Humans did sleep.\n\n\n\n\nCHAP. VII. Of the Animals, and of the Food of the Humans of the Happy\nWorld.\n\n\nThe Ninth Argument, was, _Whether there were all sorts of Animals in\nthe Regular World?_ All the Parts of my Mind agreed, That if there were\nsuch Creatures as Human Creatures, it was probable there was other\nAnimal Creatures: but, by reason there was no Irregularities, there\ncould not be Cruel or Ravenous Animal Creatures: for, a Lyon, Leopard,\nor Wolf, in that World, would be as harmless as a Sheep in this; and\nall Kites, Hawks, and the like ravenous Birds, would be as harmless as\nthose Birds that only feed on the Berries, and Fruit of the Earth.\n\n\n\n\nCHAP. VIII. Whether it is not Irregular, for one Creature to feed on\nanother.\n\n\nThe Tenth Argument was, _Whether it was not Irregular, for one Creature\nto feed on another?_\n\nSome were of opinion, That it was natural for one Creature to subsist\nby another, and to assist each other; but not cruelly to destroy each\nother.\n\nUpon this Argument, the Parts of my Mind divided into a Minor and a\nMajor part.\n\nThe Minor Part's opinion, was, That, since all the Creatures in Nature,\nhad Life; then, all Creatures that did feed, did destroy each other's\nLife.\n\nThe Major Part's Opinion, was, That they might be assisted by the\nLives of other Creatures, and not destroy their Lives: for, Life could\nnot be destroyed, though Lives might be occasionally alter'd: but,\nsome Creatures may assist other Creatures, without destruction or\ndissolution of their Society: as for example, The Fruits and Leaves\nof Vegetables, are but the Humorous Parts of Vegetables, because they\nare divisible, and can encrease and decrease, without any dissolution\nof their Society; that is, without the dissolution of the Plant. Also,\nMilk of Animals, is a superfluous Humor of Animals: and, to prove it to\nbe a superfluous Humor, I alledg, That much of it oppresses an Animal.\nThe same I say of the Fruits and Leaves of many sorts of Vegetable\nCreatures. Besides, it is natural for such sorts of Creatures to have\ntheir Fruits and Leaves to divide from the Stock.\n\nThe Minor Part's Opinion, was, That the Milk of Animals, and the Fruits\nof Vegetables, and the Herbs of the Earth, had as much Life as their\nProducers.\n\nThe Major Part's Opinion, was, That though they had as much Life as\ntheir Producers; yet, it was natural for such off-springs to change and\nalter their Lives, by being united to other sorts of Creatures: as for\nexample, An Animal eats Fruit and Herbs; and those Fruits and Herbs\nconvert themselves into the nature of those Animals that feed of them.\nThe same is of Milk, Eggs, and the like; out of which, a condition\nof Life is endeavoured for: and, for proof, such sorts of Creatures\naccount an Animal Life the best; and therefore, all such superfluous\nParts of Creatures, endeavour to unite into an Animal Society; as we\nmay perceive, that Fruits and Herbs, are apt to turn into Worms, and\nFlies; and some Parts of Milk, as Cheese, will turn into Maggots; so\nthat when Animals feed of such Meats, they occasion those Parts they\nfeed on, to a more easie Transformation; and not only such Creatures,\nbut Humans also, desire a better Change: for, what Human would not be a\nglorious Sun, or Starr?\n\nAfter which Discourse, all the Parts of my Mind agreed unanimously,\nThat Animals, and so Human Creatures, might feed on such sorts of Food,\nas aforesaid; but not on such Food as is an united Society: for, the\nRoot and Foundation of any kind and sort of Creature, ought not to be\ndestroyed.\n\n\n\n\nCHAP. IX. Of the Continuance of Life in the Regular World.\n\n\nThe Opinion of the Parts of my Mind, was, That, it was probable, that\nall Societies in the Regular World, (that is, all such Parts of Nature\nas are united into particular Creatures) are of long life, by reason\nthere are no Irregularities to destroy them, before their natural time.\n\nBut then a Dispute was raised amongst the Parts of my Mind, concerning\nthe natural time, that is, the proper time of the Lives of those\nCreatures: for, all Creatures were not of the same time of Production;\nnor, after their Production, of the same time of Continuance. But\nthe Parts of my Mind concluded, That though they could not judg by\nobservation of any Creature, no, not of their own Sort; yet, they did\n\nbelieve they could judg better of Human Creatures, as being, at that\ntime, of a Human Society, than of any other: but, by reason they were\nof this World (that is, Irregular in part) they did believe they might\nvery much err in their Judgment, concerning the continuance of Human\nLives, in the _Happy World_. But, after much debate, they concluded,\nThat a Human Creature, in the Regular World, might last as long as the\nProductions did not oppress or burden that World, (for that would be\nirregular) but how long a time that might be, they could not possibly\nconceive or imagine.\n\n\n\n\nCHAP. IX. Of the Excellency and Happiness of the Creatures of the\nRegular World.\n\n\nThe Parts of my Mind could not possibly, being Parts of a Purgatory\nWorld, conceive the happy condition of all Creatures in the Regular\nWorld; but only, conceiving there was no Irregularities, they did also\nconceive, that all Creatures there, must be in perfection; and that\nthe Elemental Creatures were purer, without drossie mixtures; so that\ntheir Earth must needs be so fruitful, that it produces all sorts of\nexcellent Vegetables, without the help of Art; and their Minerals\nas pure, as all sorts of Stone that are transparent, and as hard as\nDiamonds; the Gold and Silver, more pure than that which is refined in\nour World. The truth is, that, in their Opinions, the meanest sorts of\nMetal in the Regular World, were more pure than the richest sort in\nthis World: so that then, their richest Metal must be as far beyond\nours, as our Gold is beyond our Iron, or Lead. As for the Elemental\nWaters in the Regular World, they must be extraordinary smooth, clear,\nflowing, fresh, and sweet; and the Elemental Air only, a most pure,\nclear, and glorious Light; so that there could be no need of a Sun:\nand, by reason all the Air was a Light, there could be no Darkness; and\nso, no need of a Moon, or Starrs. The Elemental Fire, although it was\nHot, yet it was not Burning. Also, there could neither be scorching\nHeats, nor freezing Colds, Storms, nor Tempest: for, all Excess is\nirregular. Neither could there be Clouds, because no Vapours. But,\nnot to be tedious; it was my Mind's Opinion, That all the Parts of\nthe Happy World, being Regular, they could not obstruct each other's\nDesigns or Actions; which might be a cause, that both the Sensitive\nand Rational Parts may not only make their Societies more curious, and\ntheir Perceptions more perfect; but their Perceptions more subtile:\nfor, all the actions of that World being Regular, must needs be exact\nand perfect; in so much, that every Creature is a perfect Object to\neach other; and so every Creature must have, in some sort, a perfect\nKnowledg of each other.\n\n\n\n\nCHAP. XI. Of Human Creatures in the Regular World.\n\n\nThe Opinion of my Mind, was, That the _Happy World_, having no\nIrregularities, all Creatures must needs be Excellent, and most\nPerfect, according to their Kind and Sort; amongst which, are Human\nCreatures, whose Kinds, or Sorts, being of the Best, must be more\nexcellent than the rest, being Exactly formed, and Beautifully\nproduced: there being, also, no Irregularities, Human Creatures\ncannot be subject to Pains, Sickness, Aversions, or the like; or, to\nTrepidations, or Troubles; neither can their Appetites, or Passions,\nbe irregular: wherefore, their Understanding is more clear, their\nJudgments more poysed: and by reason their Food is Pure, it must be\nDelicious, as being most tastable: also, it must be wholsome, and\nnourishing; which occasions the Parts of Body and Mind, to be more\nLively and Pleasant.\n\n\n\n\nCHAP. XII. Of the Happiness of Human Creatures in the Material World.\n\n\nThe Happiness that Human Creatures have in the _Regular World_, is,\nThat they are free from any kind or sort of Disturbance, by reason\nthere are\n\nno Irregular Actions; and so, no Pride, Ambition, Faction, Malice,\nEnvy, Suspition, Jealousie, Spight, Anger, Covetousness, Hatred, or the\nlike; all which, are Irregular Actions among the Rational Parts: which\noccasions Treachery, Slander, false Accusations, Quarrels, Divisions,\nWarr, and Destruction; which proceeds from the Irregularities of the\nSensitive Parts, occasioned by the Rational, by reason the Sense\nexecutes the Mind's Designs: but, there are no Plots or Intrigues,\nneither in their State, nor upon their Stage; because, though they may\nact the parts of Harmless Pleasures; yet, not of Deceitful Designs:\nfor, all Human Creatures, live in the Regular World, so united, that\nall the particular Human Societies, (which are particular Human\nCreatures) live as if they were but one Soul, and Body; that is,\nas if they were but one Part, or particular Creature. As for their\npleasures, and pleasant Pastimes; in my opinion, they are such, as not\nany Creature can express, unless they were of that World, or Heaven:\nfor, all kinds and sorts of Creatures, and all their Properties or\nAssociations, in this World we are of, are mixt; as, partly Irregular;\nand partly, Regular; and so it is but a _Purgatory-World_. But surely,\nall Human Creatures of that World, are so pleasant and delightful to\neach other, as to cause a general Happiness.\n\n\n\n\n\nThe Fourth Part.\n\n\n\n\nCHAP. I. Of the Irregular World.\n\n\nAfter the Arguments and Opinions amongst the Parts of my Mind,\nconcerning a Regular World; their Discourse was, of an _Irregular\nWorld_: Upon which they all agreed, That if there was a World that was\nnot in any kind or sort, Irregular; there must be a World that was not\nin any kind or sort, Regular. But, to conceive those Irregularities\nthat are in the Irregular World, is impossible; much less, to express\nthem: for, it is more difficult to express Irregularities, than\nRegularities: and what Human Creature of this World, can express a\nparticular Confusion, much less a World of Confusions?\n\nWhich I will, however, endeavour to declare, according to the\nPhilosophical Opinions of the Parts of my Mind.\n\n\n\n\nCHAP. II. Of the Productions and Dissolutions of the Creatures of the\nIrregular World.\n\n\nAccording to the Actions of Nature, all Creatures are produced by\nthe Associations of Parts, into particular Societies, which we name,\n_Particular Creatures_: but, the Productions of the Parts of the\nIrregular World, are so Irregular, that all Creatures of that World\nare Monstrous: neither can there be any orderly or distinct kinds\nand sorts; by reason that Order and Distinction, are Regularities.\nWherefore, every particular Creature of that World, hath a monstrous\nand different Form; insomuch, that all the several Particulars are\naffrighted at the Perception of each other: yet, being Parts of Nature,\nthey must associate; but, their Associations are after a confused and\nperturbed manner, much after the manner of Whirlwinds, or _Aetherial\nGlobes_, wherein can neither be Order, nor Method: and, after the same\nmanner as they are produced, so are they dissolved: so that, their\n_Births_ and _Deaths_ are _Storms_, and their _Lives_ are _Torments_.\n\n\n\n\nCHAP. III. Of Animals, and of Humans, in the Irregular World.\n\n\nIt has been declared in the former Chapter, _That there was not any\nperfect Kind or Sort of Creatures in the Irregular World_: for, though\nthere be such Creatures as we name Animals; and amongst Animals,\nHumans: yet, they are so Monstrous, that, being of confused Shapes, or\nForms, none of those Animal Creatures can be said to be of such, or\nsuch a sort; because they are of different disordered Forms. Also, they\ncannot be said to be of a perfect Animal-kind, or any Kind; by reason\nof the variety of their Forms: for, those that are of the nature of\nAnimals, especially of Humans, are the most miserable and unhappy of\nall the Creatures of that World; and the Misery is, That Death doth\nnot help them: for, Nature being a perpetual Motion, there is no rest\neither alive or dead. In this World, it's true, some Societies (_viz._\nsome Creatures) may, sometimes, after their Dissolutions, be united\ninto more Happy Societies, or Forms; which, in the Irregular World, is\nimpossible; because all Forms, Creatures, or Societies, are miserable:\nso that, after dissolution, those dispersed Parts cannot joyn to any\nother Society, but what is as bad as the former; and so those Creatures\nmay dissolve out of one Misery, and unite into another; but cannot be\nreleased from Misery. Page 284\n\n\n\n\nCHAP. IV. Of Objects, and Perceptions.\n\n\nThe Opinions amongst the Parts of my Mind, were, That in the Unhappy,\nor Miserable World, all the actions of that World, being irregular, it\nmust needs be, that all sorts of Perceptions of that World, must also\nbe irregular: not only because the Objects are all irregular; but, the\nperceptive actions are so too; in such manner, that, what with the\nirregularity of the Objects, and the irregularity of the Perceptions,\nit must, of necessity, cause a horrid confusion, both of the Sensitive\nand Rational Parts of all Creatures of that World, in so much, that not\nonly several Creatures may appear as several Devils to each other; but,\none and the same Creature may appear, both to the Sense and Reason,\nlike several Devils, at several times.\n\n\n\n\nCHAP. V. The Description of the Globe of the Irregular World.\n\n\nThe Opinion of my Mind was, That the Globe of the Irregular World was\nso irregular, that it was a Horrid World: for though, being a World, it\nmight be somewhat like other Worlds, both Globous, and a Society of it\nself, by its own Parts; and therefore\n\nmight have that which we name _Earth, Air, Water_, and _Fire_: but,\nfor Sun-light, Moon-light, Starr-light, and the like, they are not\nparts of the World they appear to; and are Worlds of themselves. But,\nthere can be no such Appearances in the Irregular World: for, the\nIrregularities do obstruct all such Appearances; and the Elemental\nParts (if I may name them so) are as irregular, and therefore as horrid\nas can be: so that it is probable, that the Elemental Fire is not a\nbright shining Fire, but a dull, dead Fire, which hath the Effects of a\nstrong Corrosive Fire, which never actually Heats, but actually Burns;\nso that some Creatures may both freeze and burn at once. As for the\nEarth of that World, it is probable that it is like corrupted Sores,\nby reason all Corruptions are produced by Irregular Motions; from\nwhich Corruptions, may proceed such stinking Foggs, as may be as far\nbeyond the scent of Brimstone, or any the worst of Scents that are in\nthis World, as _Spanish_ or _Roman_ Perfumes, or Essences, are beyond\nthe scent of Carion, or _Assafoetida_; which causes all Creatures (of\nAiry Substances) that breathe, to be so infected, as to appear like\nPoysoned Bodies. As for their Elemental Water, 'tis probable, that it\nis as black as Ink, as bitter as Gaul, as sharp as _Aquafortis_, and as\nSalt as Brine, mixt irregularly together, by reason the Waters there,\nmust needs be very troubled Waters. As for the Elemental Air, I shall\ndeclare the Opinion of my Rational Parts, in the following Chapter.\n\n\n\n\nCHAP. VI. Of the Elemental Air, and Light of the Irregular WORLD.\n\n\n'Tis probable, that the Elemental Air of the Irregular World, is\nneither perfectly Dark, nor perfectly Light; for, either would be, in\nsome part or kind, a Perfection or Regularity: but, being irregular,\nit must be a perturbed Air; and, being perturbed, it is probable it\nproduces several Colours. But, mistake me not, I do not mean such\nColours as are made by perturbed Light; but, such as are made by\nperturbed Air: and, through the Excess of Irregularities, may be\nHorrid Colours; and, by reason of the _Aetherial_ whirling Motions,\nwhich are Circular Motions, the Air may be of the colour of Blood,\na very horrid Colour to some sorts of Creatures: but 'tis probable,\nthis Bloody Colour is not of a pure Bloody Colour, but of a corrupted\nBloody Colour: and so the Light of the Irregular World, may, probably,\nbe of a corrupt Bloody Colour: but, by the several Irregular Motions,\nit may be, at several times, of several corrupted Bloody Colours:\nand by reason there are no intermissions of _Air_, there can be no\nintermissions of this _Light_, in the Irregular World. Page 287\n\n\n\n\nCHAP. VII. Of Storms, and Tempests, in the Irregular World.\n\n\nAs for _Storms_, and _Tempests_, and such irregular Weather, 'tis\nprobable there are continual Winds and Thunders, caused by the\ndisturbance of the Air; and those Storms and Tempests, being irregular,\nmust needs be violent, and therefore very horrid. There may also be\nLightnings, but they are not such as those that are of a fiery colour;\nbut such as are like the colour of Fire and Blood mixt together. As for\nRain, being occasioned by the Vapours from the Earth and Waters, it\nis according as those Vapours gather into Clouds: but, when there is\nThunder, it must needs be violent.\n\n\n\n\nCHAP. VIII. Of the several Seasons, or rather, of the several Tempers\nin the Irregular World.\n\n\nAs for _several Seasons_; there can be no constant Season, because\nthere is no Regularity; but rather, a great Irregularity, and Violence,\nin all Tempers and Seasons; for there is no mean Degree: and surely,\ntheir Freezing is as sharp and corroding, as their Corrosive-Burnings;\nand it is probable, that the Ice and Snow in that world, are not as in\nthis world, _viz._ the Ice to be clear, and the Snow white; because\nthere the water is a troubled, and black water; so that the Snow is\nblack, and the Ice also black; not clear, or like black polished\nMarble; but 'tis probable, that the Snow is like black Wool; and the\nIce, like unpolished black Stone; not for Solidity, but for Colour and\nRoughness.\n\n\n\n\nCHAP. IX. The Conclusion of the Irregular and Unhappy or Cursed World.\n\n\nI have declared in my former Chapter, concerning the _Irregular World_,\nThat there could not be any exact, or perfect kind or sort, because of\nthe Irregularities; not that there is not Animal, Vegetable, Mineral,\nand Elemental Actions, and so not such Creatures; but, by reason of the\nIrregularities, they are strangely mixt and disordered, so that every\nParticular seems to be of a different Kind, or sort, being not any ways\nlike each other; and yet, may have the nature of such Kinds, and Sorts,\nby reason they are Natural Creatures, although irregularly Natural:\nbut, those irregular Natural Creatures, cannot chuse, by the former\nDescriptions, but be Unhappy, having, in no sort or kind, Pleasure, or\nEase: and for such Creatures that have such Perceptions as are any way\nlike ours, they are most Miserable: for, by the Sense of\n\nTouch, they freeze and burn: by the sense of Tast, they have\nNauseousness, and Hunger, being not satisfied: by the sense of Scent,\nthey are suffocated, by reason of irregular Respiration: by the sense\nof Hearing, and sense of Seeing, they have all the horrid Sounds and\nSights, that can be in Nature: the Rational Parts are, as if they were\nall distracted or mad; and the Sensitive Parts tormented with Pains,\nAversions, Sicknesses, and Deformities; all which is caused through\nthe Irregular Actions of the Parts of the Irregular World; so that the\nActions of all sorts of Creatures, are Violent, and Irregular.\n\nBut, to conclude: As all the Creatures of our World, were made for the\nBenefit of Human Creatures; so, 'tis probable, all the Creatures of the\nIrregular World, were produced for the Torment and Confusion of Human\nCreatures in that World.\n\n\n\n\n\nThe Fifth Part, Being divided into FIFTEEN SECTIONS.\n\n\nConcerning Restoring-Beds, or Wombs. I.\n\n\nAt the latter end of my _Philosophical Conceptions_, the Parts of\nmy Mind grew sad, to think of the dissolving of their Society: for,\nthe Parts of my Mind are so friendly, that although they do often\nDispute and Argue for Recreation and Delight-sake; yet, they were\nnever so irregular, as to divide into Parties, like Factious Fellows,\nor Unnatural Brethren: which was the reason that they were sad, to\nthink their kind Society should dissolve, and that their Parts should\nbe dispersed and united to other Societies, which might not be so\nfriendly as they were. And, after many several Thoughts, (which are\nseveral Rational Discourses: for, Thoughts are the Language of the\nMind) they fell into a Discourse of _Restoring Beds_, or _Wombs_, viz.\n_Whether there might not be Restoring Beds, as well as Producing Beds,\nor Breeding Beds_. And, to argue the case, they agreed to divide into\nMinor and Major Parts.\n\n\n\nII.\n\n\nThe Major Parts of my Mind were of opinion, That there are Beds, or\nWombs, of Restoration, as well as Beds of Production: for, if Nature's\nactions be poysed, there must be one, as well as the other.\n\nThe Minor Part's Opinion, was, That, as all Creatures were produced, so\nall Creatures were subject to dissolve: so that, the poyse of Nature's\nProductions, was Nature's Dissolutions, and not Restorations.\n\nThe Major Part's Opinion, was, That there are Restorations in Nature:\nfor, as some dissolved, others united in every kind and sort of\nCreature, which was a Restoration to the kinds and sorts of Creatures.\n\nThe Minor Part's Opinion, was, That though every\n\nsort and kind of Creatures, continued as the Species of each sort and\nkind; yet, they did not continue by such Restorations as they were\narguing about: for though, when some Creatures dye, others of the\nsame Sort or _Species_, are born or bred; yet, they are Produced,\nnot restored: for, they conceived, that Restoration was a reviving\nand re-uniting the Parts of a Dissolved Society or Creature; which\nRestoration was not natural, at least, not usual.\n\nThe Major Part's Opinion, was, That Restoration was natural, and usual:\nfor, there were many things, or Creatures, restored, in some sort,\nafter they were dead.\n\nThe Minor Part's Opinion, was, That some Creatures might be restored\nfrom some Infirmities, or Decays; but, they could not be restored after\nthey were dissolved, and their Parts dispersed.\n\nThe Major Part's Opinion, was, That if the Roots, Seeds, or Springs\nof a Society, or Creature, were not dissolved and dispersed, those\nCreatures might be restored to their former condition of Life, if\nthey were put, or received, into the Restoring Beds: As for example,\nA dry and withered Rood of some Vegetable, although the Parts of that\nVegetable be, as we say, dead; yet, they are often restored by the\nmeans of some Arts: also, dead Sprigs will, by Art, receive new Life.\n\nThe Minor Part's Opinion, was, That if there were such actions of\nNature, as Restoring actions; yet, they could not be the Poysing\nActions, nor the Artificial Actions: for, not any dead Creature can be\nrestored by Art.\n\n\n\nIII.\n\n\nSome of the Gravest Parts of my Mind, made this following Discourse to\nsome other Parts of my Mind.\n\n_Dear Associates_, There hath been many Human Societies, that have\nperswaded themselves, That there are such Restoring Actions of Nature,\nwhich will restore, not only a Dead, but a Dispersed Society; by reason\nthey have observed, That Vegetables seem to dye in one Season, and\nto revive in another: as also, that the Artificial Actions of Human\nCreatures, can produce several Artificial Effects, that resemble those\nwe name _Natural_; which hath occasioned many Human Creatures to wast\ntheir Time and Estates, with Fire and Furnace, cruelly torturing the\nProductions of Nature, to make their Experiments. Also, they trouble\nthemselves with poring and peeping through Telescopes, Microscopes,\nand the like Toyish Arts, which neither get Profit, nor improve their\nUnderstanding: for, all such Arts prove rather ignorant Follies, than\nwise Considerations; Art being so weak and defective, that it cannot so\nmuch assist, as it doth hinder Nature: but, there is as much difference\nbetween Art and Nature, as between a Statue and a Man; and yet Artists\nbelieve they can perfect what by Nature is defective; so that they\ncan rectifie Nature's Irregularities; and do excuse some of their\nArtificial actions, saying, they only endeavour to hasten the actions\nof Nature: as if Nature were slower than Art, because a Carver can cut\na Figure or Statue of a Man, having all his Materials ready at hand,\nbefore a Child can be finished in the Breeding-Bed. But, Art being the\nsporting and toyish actions of Nature, we will not consider them at\nthis time.\n\nBut, _Dear Associates_, if there be any such things in Nature, as\n_Restoring-Beds_, which most of our Society are willing to believe;\nyet, those Beds cannot possibly be _Artificial_, but must be _Natural\nBeds_. Nor can any one particular sort of Bed, be a general Restorer:\nfor, every several Sort or Kind, requires a Bed, or Womb, that is\nproper for their Sorts or Kinds: so that, there must be as many sorts,\nat least, and kinds of Beds, as there are kinds of Creatures: but, what\nthose Wombs or Beds are, we Human Creatures do not know; nor do we know\nwhether there be any such things in this World: but, if there be such\nthings in this World, we cannot conceive where they are.\n\n\n\nIV.\n\n\nAfter the former Discourse, the Parts of my Mind were a little\nsad: but, after many and frequent Disputes and Arguments, they all\nagreed, That there are Restoring Beds, or Wombs, in Nature: but that\nto describe their Conceptions of those Restoring Beds, was only to\ndescribe Opinions, but not known Truths: and their Opinions were, That\nthose Beds are as lasting as Gold, or Quick-silver: for, though they\nmay be occasioned to alter their Exterior Form; yet, not their Interior\nor Innate Nature. But, mistake not my Mind's Opinion: for, their\nOpinion is not, That those Beds are Gold, or Quicksilver: for, their\nOpinion was, That neither Gold, or Quicksilver, were Restorers of Life:\nbut, if they were Restorers, they could restore no other Creatures,\nbut only dead Metals, by reason several Creatures require several\nRestoring Beds proper to their Sorts or Kinds: so that a Mineral Kind\nor Sort, could not restore an Animal Kind or Sort; because there was no\nsuch thing in Nature, as the Elixir, or Philosophers-Stone, which the\nChymists believe to be some Deity, that can restore all Sorts and Kinds.\n\n\n\nV.\n\n\nAs it has formerly been declared, The Parts of my Mind were generally\nof opinion, That it was, at least, probable, there were such things\nin Nature as _Restoring-Beds_, or _Wombs_. The next Opinion was, That\nthese Beds were of several Kinds or Sorts, viz. Animal, Vegetable,\nMineral, and Elemental: so that every Kind or Sort, is a general\nRestorer of the Lives of their Kind or Sort. As for example, An Animal\n_Restoring-Bed_, may restore any dead Animal, to his former Animal\nLife, in case the Animal Roots or Seeds, (which we name, the _Vital\nParts_) were not divided and dispersed, but inclosed, or inurned, so\nthat no other Animal could come to feed on those Roots and Seeds of the\ndead Animal Body; and in case the Body was so closely kept, though dead\nmany years, if it was put into a _Restoring-Bed_, that Animal Creature\nwould reunite to the former Animal Life and Form.\n\nBut then there arose this Argument, _That if the Bodies of the dead\nAnimals, did corrupt and dissolve of themselves, as most dead Animal\nBodies do; Whether, after their Dissolution, they could be Restored?_\n\nThe Minor Part's Opinion was, That those dissolved Bodies, being\ndissolved, or divided, and their Parts out of their places, could not\nbe restored.\n\nThe Major Part's Opinion, was, They might be restored; first, Because,\nthough the Parts may be divided; yet, they were not annihilated. The\nnext, That those divided Parts were not so separated and dispersed,\nas to be united to other Societies: Wherefore, if all those dead\nAnimal Parts were put into a _Restoring-Womb_, or _Bed_; the Bed would\noccasion those Parts to place themselves into their proper Order and\nForm.\n\n\n\nVI.\n\n\nAfter the former Discourse, some of the Parts of my Mind were sad, to\nthink, that those that had been embowelled, were made incapable of ever\nbeing restored; and, that it was a greater cruelty to murder a dead\nman, and to rob him of his Interior Parts; than to murder a living man,\nand yet suffer his whole Body to lye peaceably in the Urn, or Grave.\n\nBut, the other Parts endeavouring to comfort those sad Parts, made this\nArgument, viz. _Whether it might not probably be, that the Bones or\nCarcase of a Human Creature, were the Root of Human Life? and if so,\nthen if all the Parts were dissolved, and none were left undissolved,\nbut the bare Carcase; they might be restored to life._\n\nThe sad Part's Opinion, was, That it was impossible they could be\nrestored, by reason the Roots of Human Life, were those we name the\n_Vital Parts_; and those being divided from the Carcase, and dispersed,\n\nand united unto other Societies, could not meet and joyn into their\nformer state of Life, or Society, so as to be the same Man.\n\nThe Comforting Parts were of opinion, It was not probable that the\nFleshy and Spungy Parts, being the Branches of Human Life, could also\nbe the Roots. Wherefore, in all probability, the Bones were the Roots;\nand the Bones being the Roots, if the bare Carcase of a Man should be\nput into a Restoring Bed, all the Fleshy and Spungy Parts, both those\nthat were the Exterior, and those that were Interior, would spring and\nencrease to their full Maturity.\n\nThe sad Part's Opinion, was, That if the Bones were the Roots; and\nthat, from the Roots, all the Exterior and Interior Parts, belonging\nto a Human Creature, should spring, and so encrease to full Maturity;\nyet, those Branches would not be the same they were, viz. the same\nParts of the same Man; and besides, those Branches would rather be new\nProductions, than Restorations.\n\nThe Comforting Part's Opinion, was, That though the Branches were new,\nthe Carcase, as the Root, being the same, the Man would be the same:\nfor, though the Spungy and Fleshy Parts, divide and unite from Home,\nand to Forrein Parts; yet, the Man is the same: and to prove that the\nBony Parts are the Roots of Human Life, doth it not happen, That if the\nFlesh be cut from the Bone, and the Bone be left bare; yet, in time,\nthe bone produces new flesh: but, if any bone be separated from the\nBody, that Bone cannot be restored; nor can a new bone spring forth,\nnor can the divided bone be joyned or knit to the body, as it was\nbefore: for, although a broken bone may be set; yet, a divided bone\ncannot be rejoyned: All which Arguments, were a sufficient proof, That\nthe Bones were the Roots of Life.\n\nThe Sad Part's Argument, was, That it was well known, that if any\nof the Vital Parts of a Human Creature, as the Liver, Lungs, Heart,\nKidneys, and the like, were decayed, pierced, or wounded, the Human\nCreature dyed, by reason those Parts are incurable.\n\nThe Comforting Parts were of opinion, That there were many less Causes\nwhich did often occasion Human Death; yet, those Causes were not the\nRoots of Life: nor were those Parts the Roots of Life, although those\nParts which we name _Vital_, were the chief Branches of Human Life.\n\nBut, at last, they all agreed in this opinion, That the _Bones_, were\nthe Roots; the _Marrow_, the Sapp, and the _Vitals_, the chief branches\nof Life. Also, they agreed, That when an Human Life was restored, the\nbones did first fill with some Oylie Juyces; and from the bones, and\nthe sap or juyce of the bones, did all the Parts belonging to a Human\nCreature, spring forth, and grow up to Maturity: and certainly, _Not to\ndisturb_ the _Bones of the dead_, was a Holy and Religious Charge to\nHuman Creatures.\n\n\n\nVII.\n\n\nAfter the pacifying the Sad Parts of my Mind, their Argument was,\n_That, supposing Creatures could be restored; whether they should be\nrestored as when they were first produced; or, as when they were at the\nperfection of their Age; or, as when they were at old Age?_\n\nBut, after many Disputes, they all agreed, That those that should be\nrestored, should be restored to that degree of Age and Strength, which\nis the most perfect: and, as all Productions arrived towards Perfection\nby degrees; so those that were restored, should return to Perfection\nby degrees, if they were past the perfect time of their age: and those\nthat were not arrived to their Perfection, before they dyed, should\narrive to it, however, as those that had it: so that, both _Youth_ and\n_Age_, shall meet in Perfection: for, as the one encreases, as it were,\nforward; so the other return to their Strength and Perfection of their\npast Age.\n\n\n\nVIII.\n\n\nAfter the former Opinions, the Parts of my Mind were somewhat puzled in\ntheir _Arguments_ concerning the degrees of the Restoring Times; as,\n_Whether Restoration was done by a General Act, or by Degrees?_\n\n\nThe most Doubting Part's Opinion, was, That it was not natural to\nRestore, although it was natural to Produce; and, that all Natural\nProductions, were by degrees: but, for Restorations, (being not Natural\nProductions) they could not be done by degrees: and therefore the\nAction of Restoration, was but as one Action, although of many Parts.\n\nThe Believing Parts of my Mind were of opinion, That all Nature's\nActions, being by degrees, all Restorations were also by degrees.\n\nThe Doubting Part's Opinion was, That there were some actions that had\nno degrees: for, One action might signifie a Thousand.\n\nThe other Part's Opinion was, That a Thousand actions, or degrees, were\nin the figure of One.\n\nThe Doubting Parts were of opinion, That it was impossible. But, at\nlast, they agreed, That the Restoring actions were by degrees.\n\n\n\nIX.\n\n\nThe Parts of my Mind were divided into Minor and Major Parts, about the\nTime or Degrees of Restoration of Human Creatures.\n\nThe Minor's Opinion was, That the Restoring actions of Nature, were so\nmuch quicker than the Producing actions, that a Human Creature might be\nrestored in a Months time; whereas the production of a Human Creature\nwas in ten Months: for, though a Human Creature may Quicken at Three\nMonths time; yet, it was not fully Ripe for Birth, before the time of\nTen Months.\n\nThe Major Part's Opinion was, That Restoration was according as the\nCreature was Dissolved: for, a Man that was newly dead; or not so long\ndead, that his Parts were not yet divided; that Man might be restored\nto Life in an Hour's time, or less: but, if all the Parts, excepting\nthe bare Carcase, were dissolved, there would require as long a time in\nRestoring, as in Producing.\n\nThe Minor's Opinion, was, That the Restoring-time, was no longer than\nthe time of Quickning.\n\nThe Major Part's Opinion, was, That though the Exterior Form or Frame\nof a Child, might be before the Quickning; yet, it was not a perfect\nAnimal, until it was Quick: and although it might be a perfect Animal\nwhen it was Quick; yet, not ripe, that is, not at the full Perfection\nof a Human Creature. As it is with Fruits: for, a Green Plumb is not\nlike a Ripe Plumb; but, any Green Fruit, is like a Dead Fruit, in\ncomparison of a Ripe Fruit.\n\nAt last, the Parts of my Mind did agree, That if a Human Creature was\ndissolved, excepting the bare Carcase; it would require Ten Months time\nere it could perfectly be restored: for, the Springing Parts would\nrequire so long a time ere they could come to full Maturity.\n\n\n\nX.\n\n\nThe Question being stated, _Whether the Restoring-Bed, was a Fleshy\nBed_; All the Parts of my Mind, after many Disputes, agreed, That\nit could not be a Fleshy Bed, by reason the nature of Flesh is\nso corruptible, dissolvable, and easie to be dissolved, that it\ncould not possibly be of such a lasting nature, as is required for\n_Restoring-Beds_. But yet, they agreed, they were like Flesh, for\nSoftness, or Spunginess; as also, for Colour. Also, they agreed,\nThat the Animal _Restoring-Bed_, was of such a Nature or Property,\nthat it could dilate and contract, as it had occasion; in so much,\nthat it could contract to the compass of the smallest, or extend to\nthe magnitude of the largest Animal. Also, they did agree, That it\nwas somewhat like the Stomack of a Human Creature, or of the like\nAnimal, that could open and shut the Orifice; and that when an Animal\nCreature was put into the _Restoring-Bed_, it would immediately\ninclose the Animal: and when it had caused a perfect Restoration, the\n_Restoring-Bed_ would open it self, and deliver it to its own Liberty.\n\n\n\nXI.\n\n\nAnother Question amongst the Parts of my Mind concerning\n_Restoring-Beds_, or _Wombs_, was: _That in case there were such\nRestoring-Beds in Nature, as in all probability there were; Where could\nthose Restoring-Beds be?_ viz. _Whether there were any in this World?\nIf not in this World, in any other World?_\n\nThe Minor Parts were of opinion, There were none in this World; but,\nthat there were some in other Worlds.\n\nThe Major Part's Opinion, was, That there were such Beds; but, that\nHuman Creatures would not know them, though they could perceive them:\nnor, if they could perceive them, could they tell how to make use of\nthem.\n\nAt last they all agreed, That those _Restoring-Beds_ were in the\nCenter of the World: but, where the Center is, no Human Creature, no,\nnot the most Subtile and _Learned Mathematicians, Geometricians_, or\n_Astrologers_, could, with their most Laborious Arts, and Subtile\nObservations, know; and therefore, unless by a special Decree from God,\nno such Restoration can be made.\n\n\n\nXII.\n\n\nThe Parts of my Mind were very studious to conceive where the Center of\nthe World was: Some of the Parts of my Mind was of opinion, That there\nwere four Centers, _viz._ A Center in the Earth, a Center in the Air, a\nCenter in the Sea, and a Center in the Element of Fire.\n\nUpon which Opinion, the Parts of my Mind divided into Minor and Major\nParts.\n\nThe Minor Parts were of opinion, That there were Centers in all the\nFour Elemental Parts; and that the _Restoring-Beds_, were only of four\nKinds: but yet, there might be many several sorts of each particular\nKind; and that each particular Kind, with all the several Sorts, was\nproduced in each particular Elemental Center.\n\nThe Major Part was of opinion, That there might be infinite Centers,\nif there were infinite Worlds: also, there might be many Centers in\nthis World; for, every round Globe hath a Center. But, their Opinion\nconcerning the _Restoring-Beds_, was, That they were in the Center of\nthe Globe of our whole World, and not of any of the Parts of the World:\nfor, the _Air_ could have but an uncertain Center; neither could the\n_Water_ have a very solid Center; and the _Earth_ was too solid to have\na Center, consisting of the Four kinds of Elements: neither could the\nElemental _Fire_ have such a Center, as to breed such different kinds\nand sorts of _Beds_, as the _Restoring-Beds_ are, because many of them\nare quite of a different nature from the nature of Elemental Fire:\nwherefore, it must be the Center of the World, which must consist of\nall the Elemental kinds.\n\n\n\nXIII.\n\n\nAfter the former _Argument_, the Parts of my Mind were very studious in\nconceiving, where the Center of the whole Universe of this our World,\nmight be: at last they all agreed, It was the _Sea_, which is the\nWatry Element: for, the _Sea_ is inclosed with the _Airy, Fiery_, and\n_Earthy_ Parts of the Universe, and therefore must be the Center. And,\nthough the Sea was the Center of the World; yet, there was a Center of\nthe Sea: so that, there was a Center in a Center; in which Center, were\nthe _Restoring-Beds_.\n\n\n\nXIV.\n\n\nAfter the former Conceptions, the Parts of my Mind were very studious,\nto conceive where the Center's Center might be. But, they could not\npossibly conceive it, by reason they could not possibly imagine how\nlarge, and of what compass the Sea may be of: for they did verily\nbelieve, that the utmost extension of the Sea, is not, as yet, known\nto Human-Kind: for, that Circle about which the Ships of _Cavendishe_,\nand _Drake_, did swim, might be, in comparison to the whole Body of the\nSea, but such a Circle as a Boy may occasion, with throwing a small\nStone, or such like thing, into a Pond of Water.\n\n\n\nXV.\n\n\nThe last Conception of my Mind, concerning _Restoring-Beds_, was,\nThat the Parts of my Mind did conceive, That the Center of the whole\nUniverse, was the Sea; and in the Center of the Sea, was a small\nIsland; and in the Center of the Island, was a Creature, like (in the\noutward Form) to a great and high Rock: Not that this Rock was Stone;\nbut, it was of such a nature, (by the natural Compositions of Parts)\nthat it was compounded of Parts of all the principal Kinds and Sorts\nof the Creatures of this World, viz. Of _Elemental, Animal, Mineral_,\nand _Vegetable_ kinds: and, being of such a nature, did produce, out\nof it self, all kinds and sorts of _Restoring-Beds_; whereof, some\nsorts were so loose, that they only hung by Strings, or Nerves: others\nstuck close. Some were produced at the top, or upper parts: others\nwere produced out of the middle parts; and some were produced from\nthe lower parts, or at the bottom. In short, the Opinion of the Parts\nof my Mind, was, That this Rocky Creature was all covered with its\nown Productions; which Productions were of all Kinds and Sorts: not\nthat they were numerous; but, various Productions: also, that these\nvarious Productions, were _Restoring-Beds_: for, the nature of this\nRocky Creature, is as lasting as the Sun, or other Planets; which was\nthe reason that those Productions are not subject to decay, as other\nProductions are: nor can they produce new Creatures; but only restore\nformer Creatures; as, those that had been Produced, and were partly\nDissolved.\n\n\n\n\nTHE CONCLUSION.\n\n\nAfter the Wisest Parts of my Mind had ended their _Arguments_, there\nbeing some of the Dullest, and the most Unbelieving, or rather, Strange\nParts of my Mind, that had retired into the _Glandula_ of my Brain,\nwhich is a kind of a Kernel; which they made use of, instead of a\nPulpit: out of which, they declared their Opinions, thus:\n\n_Dear Associates_, We, that were not Parties of your Disputations, or\nArgumentations, concerning _Restoring-Beds_; being retired into the\n_Glandula_ of the Brain, where we have been informed by the Nerves, and\nSensitive Spirits, of your wise Opinions, and subtile Arguments,\n\nConsidering that your Conclusion was as improbable, if not as\nimpossible, as the Chymical _Philosophers-Stone_, or _Elixir_; We\ndesire you (being Parts of one and the same Society) not to trouble the\nwhole Society, in the search of that, which, if it was in Nature, will\nnever be found. But to prevent, that your painful Studies, and witty\nArguments, be not buried in Oblivion; We advise you, To perswade the\nSensitive Parts of our Society, to record them, so that they may be\ndivulged to all the Societies of our own Kind or Sort of Creatures; as\n_Chymists_ do, who, after they have wasted their Times and Estates, to\ngain the _Philosophers-Stone_, or _Elixir_; write Books to teach it to\nthe Sons of Art: which is impossible, at least, very improbable, ever\nto be learn'd, there being no such Art in Nature: but, were it possible\nsuch an Art was to be obtained; yet, when obtained, the Artist would\nnever divulge it in Print. But, those great Practitioners, finding,\nafter much Loss and Pains, nothing but Despair, write Books of that\nArt; which, instead of the _Elixir_, did produce _Despair_; which\nagain, though produced by Art, did produce, naturally, that Vice,\nnamed _Malice_; and _Malice_, being a Pregnant Seed, sowed upon the\nFertile Ground of their Writings, produces so much Mischief, that many\nmen of good Estates, have been undone, in following their Rules in\n_Chymistry_: And if your Books should be as succesful as _Chymistry_\nhath been (I dare not say, among _Fools_; but) amongst Credulous Men;\nyour Books will cause as much Mischief as theirs have done; not by the\nways of _Fire_, but by the ways of _Water_: for, your Books send men\nto Sea, a much Cooler Element than _Fire_; but, more Dangerous than\n_Chymical Fire_, unless _Chymical Fire_ be _Hell-Fire_.\n\nUpon which Discourse, the rest of my Thoughts were very angry, and\npull'd them out of their Pulpit, the _Glandula_; and not only so, but\nput them out of their Society, believing they were a Factious Party,\nwhich, in time, might cause the Society's Dissolution.\n\nFINIS.","title":"Grounds of Natural Philosophy: Divided into Thirteen Parts: The Second Edition, much altered from the First, which went under the Name of Philosophical and Physical Opinions","tradition":"philosophy-ethics","translated_text":null,"word_count":62209}