bought Or like to Carpets which the Persian made Or Sattin smooth which is the Florence Trade Some matter they ingrave like Ring and Seal Which is the stamp of Natures Common-weal 'T is Natures Armes where she doth print On all her Works as Coin that 's in the Mint Some several sorts they joyn together glu'd As matter solid with some that 's fluid Like to the Earthly ball where some are mixt Of several sorts although not fixt For though the Figure of the Earth may last Longer then others yet at last may waste And so the Sun and Moon and Planets all Like other Figures at the last may fall The Matter 's still the same but motion may Alter it into Figures every way Yet keep the property to make such kinde Of Figures fit which Motion out can finde Thus may the Fgures change if Motion hurls That Matter of her wayes for other Worlds Of the Minde THere is a degree of stronger Spirits then the sensitive Spirits as it were the Essence of Spirits as the Spirit of Spirits This is the Minde or Soul of Animals For as the sensitive Spirits are a weak knowledg so this is a stronger knowledge As to similize them I may say there is as much difference betwixt them as Aqua Fortis to ordinary Vitriol These Rational Spirits as I may call them work not upon dull matter as the Sensitive Spirits do but onely move in measure and number which make Figures which Figures are Thoughts as Memory Understanding Imaginations or Fancy and Remembrance and Will Thus these Spirits moving in measure casting and placing themselves into Figures make a Consort and Harmony by Numbers Where the greater Quantity or Number are together of those rational spirits the more variety of Figure is made by their several motions they dance several dances according to their Company Chap. 34. Of their several Dances or Figures WHat Object soever is presented unto them by the senses they strait dance themselves into that figure this is Memory And when they dance the same figure without the help of the outward object this is Remembrance when they dance the figures of their own invention as I may say then that is imagination or Fancie Understanding is when they dance perfectly as I may say not to misse the least part of those figures that are brought through the senses Will is to choose a dance that is to move as they please and not as they are perswaded by the sensitive spirits But when their motion and measures be not regular or their quantity or numbers sufficient to make the figures perfect then is the minde weak and infirme as I may say they dance out of time and measure But where the greatest number of these or quantity of these Essences are met and joyn'd in the most regular motion there is the clearest understanding the deepest Iudgement the perfectest knowledge the finest Fancies the more Imagination the stronger memory the obstinatest will But somtimes their motions may be regular but society is so small so as they cannot change into so many several figures then we say he hath a weak minde or a poor soul. But be their quantity or numbers few or great yet if they move confusedly and out of order we say the minde is distracted And the reason the minde or soul is improveable or decayable is that the quantity or numbers are increaseable or decreaseable and their motions regular and irregular A Feaver in the Body is the same motion among the sensitive spirits as madnesse is in the minde amongst the rational Spirits So likewise pain in the Body is like those motions that make grief in the minde So pleasure in the body is the like motions as make delight and joy in the minde all Convulsive motions in the Body are like the motions that cause Fear in the minde All Expulsive motions amongst the rational spirits are a dispersing their society As Expulsity in the Body is the dispersing of dull matter by the sensitive spirits All Drugs have an Opposite motion to the matter they work on working by an expulsive motion and if they move strongly having great quantity of spirits together in a little dull matter they do not onely cast out superfluous matter but pull down the very materials of a figure But all Cordials have a Sympathetical motion to the matter they meet giving strength by their help to those spirits they finde tired as one may say that it is to be over-power'd by opposite motions in dull Matter Chap. 35. The Sympathy and Antipathy of Spirits PLeasure and delight discontent and sorrow which is Love and hate is like light and darknesse the one is a quick equal and free motion the other is a slow irregular and obstructed motion When there is the like motion of Rational Spirits in opposite figures then there is a like understanding and disposition Just as when there is the like Motion in the sensitive spirits then there is the like constitution of body So when there is the like quantity laid in the same Symmetry then the figures agree in the same proportions and Lineaments of Figures The reason that the rational spirits in one Figure are delighted with the outward form of another Figure is that the motions of those sensitive Spirits which move in that figure agree with the motion of the rational spirits in the other This is love of beauty And when the sensitive motions alter in the figure of the body and the beauty decayes then the motion of rational spirits alter and the love of godlinesse ceases If the motion of the rational spirits are crosse to the motion of the sensitive spirits in opposite figures then it is dislike So if the motion be just crosse and contrary of the rational spirits in opposite figures it is hate but if they agree it is love But these Sympathies which are made only by a likenesse of motions without an intermixture last not long because those spirits are at a distance changing their motion without the knowledge or consent of either side But the way that the rational spirits intermix is through the Organs of the body especially the eyes and Eares which are the common doors which let the spirits out and in For the vocal and verbal motion from the mouth carry the spirits through the eares down to Heart where love and hate is lodged And the spirits from the eyes issue out in Beams and Raies as from the Sun which heat or scorch the heart which either raise a fruitful crop of love making the ground fertile or dries it so much as makes it insipid that nothing of good will grow there unlesse stinking weeds of Hate But if the ground be fertile although every Crop is not so rich as some yet it never grows barren unlesse they take out the strength with too much kindnesse As the old proverb they kill with too much kindnesse which murther is seldom committed But the rational
made in the heart and not in the head is that when the brain is distempered and mad as we say yet the passions may be free and regular and Love and Hate which are the two chief passions may be constant to the objects they were placed on thus the minde or soul which is the rational innate matter lies as much in the heart as the head Chap. 147. Of different passions in one and the same part AS for passion we shall love and hate at one and the same time but not one and the same thing at one and 〈◊〉 same time for that is impossible But different passions are made according to the subjects or objects they move by or to yet the rational innated matter which creates passions may move partly sympathetically and partly antipathetically at one and the same time As for example a man may be in love with a woman for her beauty or wit or behaviour and yet have an aversion to her bad qualities but a man cannot love the person of a woman and hate it at one and the same time but to the creating of those passions that sympathies as love and hope and joy and the like The rational innate matter doth as it were spread and delate its self but for those passions that antipathies it contracts it self more together as in hate fears jealousies doubts envy spight and the like and when two or three passions arise at one time as a passion of grief for my friend that is killed and a passionate hate to his murtherer or the like then the rational innated matter divides its self partly moving after one manner and partly moving after a quite contrary manner and so may divide into as many parts and after as many several manners as their place or quantity will give way to but when we love what was hated or hate what was loved then the innate matter changes their motions towards such a subject or object without a division but when they move disorderly the passions are like a tempest at Sea passions beat against passions in a confused manner distempering the whole body causing the senses to mistake with the violence thereof likewise in the brain there may be opposite motions amongst one and the same degree of innated matter either rational or sensitive either by an alteration of motion in one and the same part of matter or by divisions moving in parts but when the rationall innate matter moves in a regular division and the measures of time and the notes of motions skilfully set and rightly kept that is curiously or neatly and carefully ordered then there is a harmony which harmony is a quiet minde gentle imaginations a clear understanding a solid judgment elevated fancies and ready memory but when this rational innated matter moves disorderly there arises extravagant fancies false reasons misunderstandings and the like Chap. 148. The affinity betwixt imaginations and passions IT is the rational innate matter that makes passions and not the sensitive innated matter for the senses onely present the 〈◊〉 the rational the passions which shews the rational innated 〈◊〉 is as much in the heart as in the head and may be of the same degree of strength although they work different wayes as being different figures yet there is such sympathie with each other whether by recourse or otherwise as passions will raise imaginations corrupt judgment disorder reason and blindfold understanding And imaginations will raise passions as fear love hate doubts hopes and the like which shews that the rational innate matter in the head and heart hath such affinity as the sensitive innated matter hath in the stomach and head as the pain in the head will make the stomach sick and a sickness in the stomach will make the head-ache I will not say at all times but most commonly neither will imaginations at all times raise a passion nor a passion an imagination but very often Chap. 149. Of the Brain THe brain is not the cause of knowledg and understanding for a bird that hath but a little brain seems as understanding if not more then a great beast as an ox or the like which hath far greater quantity of brain but perchance the bird hath more of the rational innated matter in his little brain then the beast that hath more braine for the rational innated matter moves in the brain not on the brain for that is wrought and moved by the sensitive innate matter being made of the dull part of matter for when the brain is defective it is caused by the sensitive innated matter not the rational innated matter yet oft times the sensitive innate matter disorders the motions of the rational innated matter as we shall see in distempered and sick bodies like-wise the disordred motions in the rational innate matter will disorder the sensitive motions as we shall see by troubled mindes Chap. 150. Of the multitude of figures amongst the rational matter in the brain and heart THe reason why we may have millions of several figures in our memory at one time so likewise raised up to our remembrance when we can receive but one perfect figure through our senses at one time is that the passages for outward objects to enter is so straight in all animal figures as that but one object can take place therein I mean as being perfectly distinct for the passages being straight many objects entring at once make a confusion at least a disorder for if more then one object be presented at one time to any particular sense they are received but by piece-meals as in the small parts and many times the divided parts are so mixt together as no piece is perfectly seen or heard or smelt or tasted or touched besides the passages being straight the sensitive innate matter cannot work so regular having not liberty for it is not with the sensitive innate matter as with the rational innate matter by reason the sensitive innate matter works upon gross materials as upon the dull part of matter which makes that it cannot move so nimbly nor divide into parts so suddenly especially in a straight passage as the rational innate matter can which moves onely in number and measure without any dull mixture for the rational innate matter can figure out the whole world and millions of several figures therein sooner and swifter then the sensitive innate matter can print one figure upon any of the senses and not onely those figures that the sensitive innate matter presents or hath presented but makes those figures that were never presented as those we call phantasms and as I said the rational innate matter hath more room to move in as in the head and heart then the sensitive innate matter hath in the ear eye nostrils mouth or pores of the flesh so there may be a greater quantity or proportion of that rational moving matter together in a body or bulk as I may say then of the sensitive innate matter in the foresaid passages
sexes faces countenance dispositions and qualities of men Besides who knowes but that the very thoughts of men may be known by the temper of their body for could men come but to learn the several motions of the body which ingenious observations may come to do they may easily come to learn the motions of the minde and so come to know the thoughts which thoughts are the several figures therein which figures most commonly move sympathetically with the motions of the body Chap. 209. To my just Readers I Desire all those that are friends to my book if not to my book for justice sake that whatsoever is new is my own which I hope all is for I had never any guide to direct me nor intelligence from any Authors to advertise me but write according to my own natural cogitations where if any do write after the same manner in what language soever that they will remember my work is the original of their discourse but they that steal out my opinions or compare them to old opinions that are nothing alike as if one should liken to men that had neither semblance in features countenance proportion nor complexion because they are two men as being of madkinde surely they might be judged to be fools but may all such be condemned as false malicious ridiculous or mad But to such noble dispositions as will give right and speak truth may they never receive injury may honour crown them fame applaud them and time reward them with antiquity This Chapter although it belongs to another book yet I thought it fit to joyn it to this discourse Chap. 210. The diatical Centers ALthough infinite matter and motion was from all eternity yet that infinite moving matter is disposed by an in finite Deity which hath power to order that moving matter as that Deity pleaseth by reason there is nothing greater then it self therefore there is nothing that can oppose its will Likewise this Deity is as the center of infinite moving matter for though there can be no center in infinites by reason there is no circumference yet in respect the matter is infinite every way from and to this Deity we may say the Deity is the center of infinite matter and by reason the infinite moving matter flowes as much to this diatical center as from it it doth as it were present it self or rather is forced to be ordered by its infinite wisdom which otherwise it would run into an infinite confusion with which there would be an infinite horrid and eternal war in nature and though this Deity is as the center to infinite matter yet this Deity in it self is as infinite matter for its wisdom is as infinite as matter and its knowledge as infinite as its wisdom and its power as infinite as both and the effects of these attributes run with infinite matter like infinite paralel lines even and straight not crossing nor obstructing nor can they circumference or circle in each other the matter and the Deity being both infinite neither is the matter or Deity finite to or in themselves for infinite matter hath no end or period neither can the infinite Deity comprehend it self so as it is a god to it self as well or as much as to matter for this Deity is no wayes finite neither to its self nor matter its knowledge being as infinite as its power and its wisdom as infinite its knowledge and its power as infinit as both and being infinit its wisdom cannot be above its power nor its power beyond its wisdom neither can its knowledge comprehend its power or the wayes of its wisdom being all infinite and eternal And though nature is infinit matter motion and figure creating all things out of its self for of matter they are made and by motion they are formed into several and particular figures yet this Deity orders and disposes of all natures works GReat God from thee all infinites do flow And by thy power from thence effects do grow Thou orderest all degrees of matter just As t' is thy will and pleasure move it must And by thy knowledge orderd'st all the best For in thy knowledge doth thy wisdom rest And wisdom cannot order things amiss For where disorder is no wisdom is Besides great God thy will is just for why Thy will still on thy wisdom doth rely O pardon Lord for what I now hear speak Upon a guesse my knowledge is but weak But thou hast made such creatures as mankinde And gav'st them somthing which we cal a mind Alwayes in motion never quiet lies Untill the figure of his body dies His several thoughts which several motions are Do raise up love hope joyes doubts and feare As love doth raise up hope so fear doth doubt which makes him seek to find the great God out Self love doth make him seek to finde if he Came from or shall last to eternity But motion being slow makes knowledge weak And then his thoughts 'gainst ignorance doth beat As fluid waters 'gainst hard rocks do flow Break their soft streams so they backward go Just so do thoughts then they backward slide Unto the place where first they did abide And there in gentle murmurs do complain That all their care and labour is in vain But since none knows the great Creator must Man seek no more but in his greatness trust FINIS I Finde since I have read my book over I could have enlarged that part of my book that treats of diseases much to the advantage but I must intreat my noble Readers to remember there are natural humors and metamorphosed humors which are wrought by several motions as those of Elements Also that there are natural contractions attractions retentions digestions delations expulsions Likewise that there are unnatural of all these motions that is such as are proper or improper to the the natural health or consistence of the several parts and the generality of the whole figure Also that the motions that make the humor and the motions that move the humor may be quite different and some parts of a humor may be made by some sorts of motions and some by other sorts of motions where my discourse of the motions which makes the Elements will enlighten the Readers ERRATA IN my Epistle to my Honourable Readers for pair read poiz In a Condemning Treatise of Atoms for figures read febures p. 10. l. 28. r. dissolution p. 12. l. 30. r. other p. 22. l. 35. r. dissolution p. 23. l. 15. r. finite p. 24. l. 21. r. brain p. 30. l. 2. r. individable p. 34. l. 21. r. spread p. 35. l. 22. r. digging p. 38. l. 21. r. prints p. 43. l. 16. r. cold p. 58. l. 47. r. extenuated p. 60. l. 15. r. crinkling and l. 36. r. triangulars p. 62. l. 4. r. from water and l. 17. r. as p. 62. l. 32. r. manner p. 65. l. 14. r. piercing p. 104. l. 5. r. heptick fevors and l. 12. add my p. 116.