whisperings or private Conference that her Actions might have sufficient Witnesse and her Discourses a generall Audience Item That none shall marry against their own liking or free choice lest they make their Marriage an excuse for Adultery Item It shall be allowed for Maids to entertain all Honorable as Matrimonial Suters untill such time as she hath made choice of one of them to settle her Affections upon for it is good reason one should take time and observe Humors before they bind themselves in Wedlock Bonds for when once bound nothing but Death can part them but when they are once married their Ears to be sealed from all Loves pleadings protestings Vows making high praises and Complementall phrases Item That none shall keep a Mistris above halfe a year but change lest she grow more imporious than a Wife made of a Widow Item All Lovers shall be licensed to bragg or speak well of themselves to their Mistris when they have done no meritorious Actions to speak for them Item All those that have Beauty enough to make a Lover if they have not wit to keep a Lover shall be accounted no better than a senseless Statue Item It shall not be as it is in these Daies accounted a prise or purchase amongst Ladies to get either by their Wit or Beauty admiring Servants especially if they be of amorous natures for then Nature drives them to her Beauty or Wit more than her Wit or Beauty draws them to it Item All those that are proud without a cause it shall be a sufficient cause to be scorned Item Eloquence shall not be imployed nor pleaded in Amorous Discourses nor to make Falshood to appear like Truth but to dress and adorn Vertue that she may be accepted and entertained by those that will refuse and shun her acquaintance if she be clad in plain Garments Item There shall none condemn another Language nor account another to be better if it be Significant Copious and Eloquent such as the English Tongue is Item All passionate Speeches or Speeches to move passion shall be expressed in Number Item That all Natural Poets shall be honored with Title esteemed with Respect or enriched for the Civilizing of a Nation more than Contracts Laws or Punishments by Soft Numbers and pleasing Phansics and also guard a Kingdom more than Walls or Bulworks by creating Heroick Spirits with Illustrious Praises inflaming the Mind with Noble Ambition Noble Souls and Strong Bodies THough Noble Souls and great Wits dwell not constantly nor are allwaies created in Strong Bodies yet if Nature did choose her Materials match her Works and order her Creatures rightly and Sympathetically Strong Bodies should have noble Souls large Capacities and great Wits for Weak Bodies many times are a defect in Nature as much as shallow Wits or irrational Souls But surely if the chief and first Nature would work methodically and not seem as if she wrought at randome and to produce by Chance as she doth if Education and Custome which is a second Nature had not such a prevalent power to disturb and obstruct her and though Education and Custome may and doth somtimes rectify some Defects and help Life yet it doth more often puzzle Life and incumber Natures Works putting Nature out of the right ways with False Principles Foolish Customes and ill Education this is the reason natural Wits are many times lost not having time or leasure to exercise them or use them as I may say or for want of variety of Subjects or Objects to better them or dull'd by tedious and unprofitable Studies or quenched out by base Servitude or Subjection Also clear Understandings are darkened sound and strong Judgments weakened and false Judgments given and vain Conceptions and erroneous Opinions Maintaind or Believed for want of the True and the Right Waies Likewise the streught of the Body oftimes is weakened and effeminated by Luxurie Curiosity and Idleness which causeth Noble Souls Large Capacities Clear Understandings Fine Fancies and Quick Wits to dwell many times nay most commonly in weak Bodies for the better sort have most commonly more Plenty than Health the one devouring the other when the Meaner sort have meager Souls and barren Brains Rude Dispositions and Rough Natures have strong Limbs strengthned by Exercise and maintained by Labour healthfull bodies kept in repair by Temperance caused by scarcity and Poverty contented minds bred by Low Fortunes and Humble Desires when Wealth and Dignity create Vain Glory and Pride yet many times small Fortunes and great Wits agree best together but Noble Minds and Great Estates do the most good But in this Age although it be the Iron Age yet those men that have Effeminate Bodies as tender Youth loose Limbs smooth Skins fair Complexions fantastical Garbs affected Phrases strained Complements factious Natures detracting Tongues mischievous Actions and the like are admired and commended more or thought wiser than those that have Cenerous Souls Heroick Spirits Ingenuous Wits prudent Fore-cast Experienced Years Manly Forms Gracefull Garbes Edifying Discourses Temperate Lives Sober Actions Noble Natures and Honest Hearts but in former years it was otherwaies for Heroick Spirits in Masculine Forms had double praise as is expressed in the Grecian and Trojan Warrs and Princes were bred to labour as much as Pesants for though their Labour might be different the one being Servile the other Free yet the Burthen and pains-taking might be Equal though they carried not Pedlars Packs nor Porters Burthens yet they carried thick and heavy Arms and if they handled not the Sithe Pitch-Fork and Flail yet they handled the Sword the Spear the Dart the Bow the Sling and the like and if they knew not how to Mow to Reap and to Thrash yet they knew how to Assault to Defend and to Fight and though they digged not the Gold out of the Mines yet they digged Fortisications out of the Earth and if they set not Flowers on Banks or sowed Seeds in Furrows or ingrafted Slips or planted Trees to grow yet they set Armies in battail Array and sowed Lives in Adventures ingrafted Honor to the Stock of their Predeceslors and planted Fame to grow high in after Ages and though they drive not the Asses yet they mannage the Horses and if they want the Art to Yoak Oxen they want not the wisdome to Yoak the Vulgar with strickt Laws and if they will not drive a Flock of Sheep to the Fold they can lead a Number of Men to the Warrs and if they cannot build a House yet they can storm a City Thus galiant labours may strengthen the Bodies of Honorable Breed and Noble Minds freely and industriously without a Bondage or Slavery nay they may Row in Gallies yet not be subject to the Whip or Chains But as Masculine Bodies and Heroick Souls had a double esteem so Effeminate Bodies and timorous Spirits or rather Natures had a double despising as witness Paris of Troy but most Nations in those Ages spent their time in usefull Arts not
desire Power because they would be like to a God but Tyrants may be said to keep their Power by the sweat of their Brows 54. To keep the Common People in order they must be awed with Fear as well as nourished with Love or flattered with Hopes 55. What hopes can People have of a King to govern a Kingdome when he doth not reform his own Houshold but lets it run into Faction and Disorder 56. The Service to Kings is Allegiance 57. The Service to Nature is Self preservation 58. The Service to God is a Pure Life and Unfeigned Love 59. The Reward from Kings is Outward Honour 60. The Reward from Nature is Death 61. The Reward from God Eternal Life 62. Every one is afraid of Tyrannie that is under Subjection but when Tyrannie turns from it self to Clemency then Love comes where Fear was 63. The best way for Princes to keep up Authority is to make good Laws to distribute Justice to correct Vice to reward Virtue to countenance Industry to provide for the safety of Nation and People 64. A Man that suffers all Injuries is a Fool but to suffer some or to suffer a Moderation is Patience 65. For Patience is the way to Folly as Fury or Choler to Madness 66. To put up or pass by an Injury from those that have power seems to proceed from Fear but to pass by an Injury from the powerless seems Heroick 67. Of all Virtues Patience hath the fewest Passions mixt with it and though it seems unsensible yet it seeth clearly into its own Misfortunes for Patience belongs to the Misfortunes that concern a Mans self 68. Yet Patience should not be a Bawd to a Mans ruine 69. There is none can be so patient as those that have suffered much 70. The Designs of Hate are easier followed and oftner practiced than of Love for one may easier take Revenge of a Foe than deliver Life and Liberty to a Friend 71. There is none so apt to revenge as those that have been forgiven 72. There is none so sorrowfull as those that want Means and Waies to make Satisfaction 73. Many times Guiltiness is more confident than Innocency 74. There is as much difference betwixt Pleasure and Joy as Sorrow and Melancholy for one disorders the Spirits the other composes them An overplus of Joy is like those that are drunk for it makes the Head of Reason dissy There are many sorts of Melancholy but Love-Melancholy makes them cry out O Pleasing Pain and Happy Misery 75. There is a fix'd Grief and a moving Grief the one hath neither Sighs nor Tears but seems as a Marble Pillar the other breaks into Complaint and pours it self forth in Showers of Tears Yet there are many sorts of Tears for there are Tears of Joy and there are Tears of Sorrow and Tears of Anger Tears of Pity and of Mirth and in all Passions Tears are apt to flow especially from moyst Brains But deep Sorrow hath dry Eyes silent Tongues and aking Hearts 76. When the Spirits are wearied with Grief they fall into a Melancholy Weeping and then are setled with a compliance to time 77. Passion will rise in the defence of Honour and the Tongue will display the Passion 78. For all we call Love is Friendship which is begot by agreeable Humours or received Curtesies or a Resemblance of Parts which is alterable but there can be no true Love but upon the unalterable God 79. There are waies to perfect Love but no Body can arrive to the Journeys end untill they come to Heaven because there is no Perfection in this World and there can be no perfect Love but upon a perfect Object 80. They that love much can never be Happy for the Torment of what Evil may come to that they love takes away the sweetness of what they enjoy Thus the fear of Losing is more unequal than the pleasure of Enjoyment 81. The Root of Love is like a Rock which stands against all Storms but Wantonness is like the Root of a Flower that every Worm may eat thorow 82. Envious Persons and Lovers are the greatest Flatterers the one flatters to hide his Envy the other to please the Beloved 83. Those Affections are strongest that Nature and Education have linkt together not onely by Birth but by Conversation for as Birth most commonly gives a likeness of parts so Conversation breeds a resemblance in humours and dispositions the one begets a likeness in Body the other of Minds or Souls 84. There is no Sound strikes the Ears so hard as the report of Death especially when Affection opens the Dore and lets the Messenger down into the Heart 85. True Love is an Affection which is very difficult to settle and hard to remove when once placed 86. To move Passion rather belongs to the Orator than the Poet for a Poet is a Creator of Fancy and Poetry rather makes than perswades But indeed that which moves Passion most is rather by Sound than Sense witness Musick which is the greatest Mover of Passion Thus Musick moves Passion more than Reason but Poetry is rather to delight the Wit than perswade the Reason 87. There is as much difference in Wit as there is in Pictures for every Picture is not drawn by Apelles and as some Painters are but for Sign-posts so some Wits are onely fit for Ballads 88. One and the same Tale told by several Persons makes great difference in the Affections of the Hearers 89. A witty Description in Discourse paints a lively Description in the Mind 90. A Translator acts the Person of an Author where most commonly the Author is represented to his advantage 91. There are a greater number that write more wisely and learnedly than delightfully 92. Thoughts when they run too fast or are prest too hard may destroy the Body by the distempering of the Mind 93. To have a Fixt Thought is to draw the Imaginations to a point 94. Though the Understanding be clear yet the Utterance may be instructed if the Tongue be not filed with the Motion to make all run smooth and even 95. Some have more Words than Wit and more Wit then Judgement 96. And others have more Years than Experience and more Experience than Honesty 97. Some have more Law than Policy 98. Some have more Ambition than Power and more Power than Justice 99. Secret Meetings Soft Whisperings or Dumb Shews have most commonly evil Designes 100. The dark Minds of Men are deceitfull 101. It were base for a Man or Woman to lay a Blemish upon those that have given them an honorable Reputation 102. Many that wish their Enemies Confusion yet would not betray them to it 103. I had rather hear what my Enemy can say against me than what my Enemy can say for me for there are none so good but may have some Faults which their Enemy is more apt to find out than their Friends much less themselves 104. Those persons that are railed at seem Nobler than those
not so much the Wisdome of Henry the Seventh that gave him the Crown as his Good Fortune in having a Tyrant Opposer on which the Peoples fear was above their feeling for they did apprehend more Tyrannie than they found in the time that Richard did reign for he made more good Laws in the time of his Reign than had been made in the Reign of many Kings before or after him But the Peoples mistrust cannot be satisfied with any Act let it be never so just or profitable but by their absence which they never think far enough untill they go to the Shades of Death and many times that which they believe will prove the best for them proves the worst because they follow not Reason but Will For Henry the Seventh whom they thought to be most happy under proved but a Tyrant in his Acts although a Saint in his Words for he brought by the means of Projecting and Informing Knaves the greatest or indeed all Estates to be Forfeited and so to be Compounded for by which he raised great Sums of Money to the ruining of many Antient Families yet he reigned peaceably most part of all his time which many a better and juster Prince had not the fortune to do Of the Emperors MOST commonly it may be said of Kings or Governors as they say of March It comes in like a Lion it goeth out like a Lamb and when it comes in like a Lamb it goeth out like a lion But when a Man desires to raise an Empire or himself to be an Emperor he flatters the People but when he is once become Emperor he makes the People flatter him Caesar might have proved a good Emperor but he had not time to be an ill one Augustus Caesar was a wise Prince he knew there was no way to settle the new-born Empire and to enjoy it peaceably but by gaining the Love of the People not by the base servile way of Flattery but by executing Justice and making wise and good Laws Tiberius was a good Prince whilst the memory of Augustus lasted in the Minds of the People and a wise Prince that he could dissemble his Humour so well and so long and none was so fit as Ascianus to bring him to bed of his great belly'd Cruelty Tiberius was of a lazy disposition as we may know by his solitary and luxurious life Nero came too soon to the Empire to reign well Vanities the Rulers of Youth despise Prudence and Temperance the Companions of Age his Vanities bred Vices his Vices bred Fear Fear bred Jealousie Jealousie bred Tyrannie Tyrannie bred Conspiracy and Conspiracy Destruction in brief he had not Age enough to poyse him he killed himself more out of Fear than Courage Both the Neroes the Uncles and the Cosen were much of a humour Nero Germanicus his Son he was Proud Cowardly Effeminat Envious Vainglorious Covetous to get Prodigal to spend Cruel without Craft and Mad he was not wise enough to rule his Empire nor temperate enough to govern his Vanities nor couragious enough to dissemble his Fears or be a good Prince As for Claudius the Emperour he was more learned than wise and he had more good Nature than Constancy and whatsoever ill he did he was seduced to do it by those he loved True it is he was of an easy Disposition but that proceeds more from a good Disposition in Nature than an evil one and it rather comes from Love than Hate although the Effects be all one for he that is easily perswaded and suddenly believes commits more Cruelty by his Credulity than distributes Justice by his good Nature As for Galba he had too narrow a Soul for so great an Empire for the Vices of Age and Covetousness had got hold of him he was Old and Crazy he had no Generosity to entice nor Sweet Behaviour to win nor Oratory to perswade nor Industry to order nor Faith to perform and whatsoever Man hath these Faults must needs get more Enemies than Friends As for Otho he had not Patience to try his Fortune neither lived he so long as any one could judge of his Government he was better beloved of his Souldiers than fortunate in their Successes besides he was beloved more of the People after he was dead than when he was living but whether he killed himself for the grief of those Souldiers that were lost or fear of the loss of the rest or for fear of himself it is doubtfull Vitelius was cruel gluttonous and of an unworthy nature For Vespasian he was very greedy of Gain to the height of Covetousness and yet he was very Generous for whatsoever he got though ill yet he bestowed it well he was a very mercifull Prince and very few Faults to be found in him He sprung from a Family of no great growth Titus Flavius Son to Vespasian he was so good there cannot enough be said in praise of him he was a Wise Prince and a Just Prince a Mercifull Prince and a Loving Temperate Carefull and Religious Prince he seemed to have more Goodness in him than were waies or means to express it he was Valiant Learned Mild Patient Industrious Skilfull in all Arts and Majestical Flavius Domitianus was Cruel and Vainglorious he followed not the steps of his Father nor Brother I observe Ill-born Natures cannot be bettered by Good Examples nor warned by Ill Examples for all the Cruel Emperors came to Untimely Deaths Of Pompey with Caesar. SOme praise Pompey and say He was a faithfull and loving Citizen of Rome a Father in defending the Laws and Liberties and a Martyr in dying in the Cause Others dispraise him and say It was Envy to Caesar that brought him out against him more than for the Publick Good and that if Pompey had had but the same Fortune he would have taken upon him the same Command Others again praise Caesar and say that he was forced to use his Power and Arms against the Senate out of necessity the one being much in Debt having exhausted his Estate the other in defence of his Life knowing the Senate would accuse him instead of rewarding him for his good Service and that Rational Men may judge by the succession of Story that he was necessitated and that Fortune being on his side gave him greater Hopes and higher Designs which he thought not at first on and that he had Reason though he had not been necessitated for though the Roman Government began from a Low and Mean Beginning yet it came to be the most Powerfull and Famous whilst Mediocrity ruled amongst them for at first their Poverty made them Just not daring to do Wrong and Prudent in providing the best waies and means to keep and raise themselves and Valiant and Industrious to defend themselves and to increase their Dominions Thus Virtues begot their Strength and raised their Fame But their good Fortune brought Plenty and Plenty Pride the one runs into Luxury the other into Ambition and Ambition begot Factions
all the rest are begot or derived Also there are but two Parent-Dispositions in the Body the one good the other bad from whence Dispositions are begot or derived A good Disposition is caused by an equal Temper of the Constitution of the Body and an orderly Habit belonging thereunto also when the Humours therein be fresh sweet clear and thin A bad Disposition is caused from an unequal Temper of the Body and a disorderly Habit belonging thereunto also when the Humour is gross muddy corrupt and full of malignity But Love and Hate are created in the Mind increased and abated by Imaginations Conceptions Opinions Reason Understanding and Will But those two Parent-Passions and Dispositions do so resemble one another as they are often times mistaken being taken one for another When the inbred Humours of the Body produce one kind and the Nature of the Mind another Of a Hating Disposition or a Passionate Hate THere is a difference betwixt a Hating Disposition and a Passionate Hate A Hating Disposition is produced from a Weak Constitution of Body and an overflowing of Malignant Humours which rise like a High Tide which cause an Aversion Loathing or Nauseousness to their Object or Subject From this Disposition proceeds Frights and Fears Soundings and Faintings as at the sight of what they hate but when it is against their own kind it produceth Malicious Thoughts Slandering Words and Mischievous Actions But Passionate Hate makes open War and onely pursueth that which it thinks is Evil and is the Champion of Virtue the Sword of Justice the Guard and Protector of Innocents and the Pillar of Commonwealths Of Loving Dispositions and Passionate Love THere is a Loving Disposition and the Passion of Love This Loving Disposition proceeds from Moyst Humours and a Sanguine Constitution which makes the Disposition facile or pitiful tender-hearted as we say and Amorously kind From this Disposition Tears flow often through the Eyes large Professions and Protestations fond Embracements kind Words and dear Friendships as long as it lasts but dissolved upon every small Occasion and never fails to break all to pieces and those pieces to rise up as Enemies if any Misfortune comes But Passionate Love professeth but a Little and promiseth Nothing but will endure all Torments and dye Millions of several waies if it had so many Lives to give for what is loves Of Amorous Love AMorous Dispositions are a Mullet and an Extravagancy of Nature got betwixt the Humours of the Body and the Passions of the Mind for the Passions of the Mind and the Dispositions of the Body although they be taken by the Ignorant for one and the same having some resemblance as a Horse and an Ass yet they are of two several kinds and different Natures the one being Industrious Couragious Generous Noble and Free the other Slothfull Fearfull and fit for Slavery But the Passions of the Mind are Rational the Humours of the Body Bestial for Lust is the Natural Breed of a Sluggish Body Pure Love the Natural Breed of a Rational Soul But Amorosity is begot betwixt both being not so foul as Lust nor so pure as Love but is of a mixt nature and like Mules that produce no Creature so Amorosity neither produceth a Noble Of-spring from the Mind nor seldome any Issue from the Body for it is rather a whining Contemplation than a real Act. Of a Cholerick Disposition and a Cholerick Passion THere is a difference betwixt a Cholerick Disposition and a Cholerick Passion A Cholerick Disposition proceeds from a dry hot Constitution and a bitter or salt Humour that is bred in the Body either by an evil habit of the Liver and Stomack or an unwholsome Diet This produceth a froward Disposition being alwaies a Disquiet to it self which causes the Words to be cross the Voyce to be loud the Countenance to be stern and the Behaviour ruff and rude But a Cholerick Passion is the Fire of the Mind giving Heat to the Thoughts which raiseth Ambition and gives Courage to the Active Vigour to the Strong Quickness to the Words Confidence to the Countenance with a Resolved Behaviour c. The Sympathy of the Spirits THere are Sympathies of Sensitive Spirits and Rational Spirits the one proceeds from the Body the other from the Mind or Soul the one is Fondness the other is Love this makes Fondness last no longer than the Senses are filled which every Sense is not onely capable of a Satisfaction of every particular Object but an overflowing even to a Surfet and Dislike but an Affection that is made by the Sympathy of the Rational Spirits which is Love dwels in the Soul and is never satisfied but the more it receives the more it desires so that this Sympathy is the Infinite of Loves Eternity Of the offering up of Life THere are few that will freely offer up their Lives to take a certain Death yet there be three sorts that are the likeliest to do it as the Ambitious the Consciencious and Lovers the Ambitious Fame perswades them the Consciencious Fear and Hope perswades them Lovers Love perswades them Ambition seeks Fame Fame seeks Applause Applause seeks Action Action seeks Honour Honour seeks Danger Danger seeks Death Fear and Hope seek Religion Religion seeks Faith Faith seeks Martyrdome Martyrdome seeks Death Love seeks Ease Ease seeks Peace Peace seeks Rest Rest seeks Death Those that dye for unlawfull Desires or in desperate Fury or the like these deserve Pity and Tears of Sorrow because their Death was their Dishonour but to dye for their Country their Religion Friends or Chastity there Tears should be wiped from all Eyes and Acclamations of Joy should ring for the Renown of such Constant Virtue as to seal it with Voluntary Death where Life was onely a Cover to hide it besides the Spirits they beget by example they give but this kind of Valour hath few Companions The yielding up Life A Valiant Man will not wilfully part with his Life nor yet unjustly keep it but if his God his Country or his Friend require it he willingly offers it up as a Sacrifice upon the Altar of Honour when Desperateness throws his Life into the Jaws of Death for a Vainglorious Fame The Difference of killing themselves and yielding up of Life THere are more kill themselves than willingly offer up their Lives because those that offer up their Lives are as a Sacrifice or Atonement for the good of one another more than themselves and would rather live than dye could they keep their Life with Honour but their Death being a Rescue to something as they think which is more worthy than their Life they willingly yield it up where those that kill themselves do it out of Fear of a Miserable Life for those do deliver up their Lives Freely and Nobly that give it not to avoyd worse Inconveniencies to themselves as out of Poverty Pain Fear or Disgrace or the like but those that leave Health Wealth Strength Honours Friends and all
would yield no Nourishment for there is a great difference between the Appetite and the Stomack Others their Appetites are so sharp and their Stomacks so weak as it digests not the third part of what it receives But he that loves Pleasure more than Health and Life let him follow Epicures and they that think the Severity of the Body is the way to Eternal Life let them turn Anchorets but they that think they may use all things that are lawfull without 2 prejudice to the Soul and would have Health and Life to use them long let them follow Observation and Moderation The Reason why one and the same Quantity of Physick shall purge some to Death and others it shall never move or at least not to that degree THE Reason is That one and the same Quality and Quantity of Purging Medicines works so different in several Bodies and at several Times in one and the same Body is caused by the Validity and Solidity of the Humour for the Bodies of Animals are like to several Grounds some Dusty and Dry some Stony and Hard some Tuff and Clammy as Clay some Muddy and Dirty others Washy and Wet which causeth Husbandmen to yoke more Oxen or Harness more Horses to adde Strength not onely when their Draughts are heavily laden but when the Waies are ill and uneasy to travel in for in some Waies ten Horses will not draw so easy as one in other Waies or in Winter as in Summer but are forced to whip and lash to tug and pull so are Bodies where Physick like Horses or Oxen doth pull and gripe the Guts to draw out clammy Flegm where in Light and Sanguine Bodies the Physick runs fast and the Humours follow easily or in Melancholy and Dry Waies where the Humour is so hard as the Physick rather beats upon it than penetrates or divides it and at last becomes Lame and Weak as Horses which are foundred but Cholerick Bodies are like Sandy Waies where the Humours like Dust fly about But there must be several sorts of Physick given to several Constitutions as Husbandmen sow several sorts of Grain as some Humours must be digged up with Penetrating Medicines other Humours plowed up with Fomenting Medicines some Humours harrowed with Extenuating Medicines others raked as with Drawing and Attractive Medicines some must be watered with Solable and Sucking Medicines others must be manured and nourished with fine Light-Meats and Gelly Broths others must be comforted with the hot Sun of Cordials Thus if Bodies be not husbanded according to the Nature Constitution of the Soyl they will never have a sufficient Stock of Health to pay Life their Land lord his Rent and Death will seize upon their Lease as forfeited to him before the Rent-day Of Purging Drugs ALL Purging Drugs have more of the penetrating or subdividing Quality than attractive or drawing for it is not the gathering together the Humours that casts forth or purgeth forth but the cutting or dividing them which loosens them and dissolves and the Cause of Fluxes in Bodies is that Nature hath bred a Drug in the Body which is a penetrating and subdividing Humour Of Opium Opium works upon the Spirits as Drugs do upon the Liver in the Body it is good in Feavers for in all Feavers the Spirits are like Wanton Bodies which run and play so much untill they have put themselves into a Fiery Heat But dull Opium corrects them like a grave Tutor wherefore Opium should be good for Mad-men moderately taken Of Animal Spirits THE Animal Spirits are the Radical Vapour in the Body produced from the Natural Heat and Radical Moysture but Obstruction which comes by Superfluity stops the Natural Heat hindring the Extenuating Faculty and Corruption which is caused by Superfluous Moysture and Unnatural Heat damps the Natural and drowns the Radical Moysture by which the Animal Spirits become weak This is the reason that those Diseases that come by Obstruction or Corrupted Humours make the Body faint and lazy and the Mind dull and melancholy Of Heat and Cold. HEat and Cold produce many times one and the same Effect for as Cold draws all Spirits inward so Heat thrusts all Spirits outwards for Cold is like a Hook to pull Heat inward and Heat like a Spear or a Staff to thrust outward As for example From Wine is distilled Aqua vitae or the like which are Spirits by the means of Fire and Wine in a Barrel if it be much frozen will cause all the Spirits in the Barrel to gather together in the midst and no Spirits are left in that which is frozen as likewise in extreme Fear all Spirits will be drawn to the Heart as the Center insomuch as all the rest of the Members will have none left to support them as they become useless and in great Heats the Spirits go to the Outward Parts and leave the Inward Parts so voyd as they become saint and exhausted for want of their help The Difference of Heat and Cold in the Spring and Autumn THE Face of the Earth is like the Hearth of a Chimney and the Sun as the Fire that lyeth thereon that is the reason that the Spring is not so warm as the Autumn or the Autumn so cold as the Spring because the Sun is not so hot in the Winter to heat the Earth as in the Summer for as the Hearth of a Chimney will require some time to be heated after the Fire is laid thereon so it will retain a Heat sometimes after the Fire is taken therefrom Likewise this is the reason that it is coldest just before the break of Day because at that time the Sun hath been longest absent for there is some Heat in the Night though but weak not but that the Night may be hot when the Day hath been cold but then that Heat proceeds rather from the Bowels of the Earth than the Beams of the Sun for though the Sun may have a Constant Heat yet his Beams have not as we may observe some Summer Daies are much colder than others for some Daies may be hotter when the Sun is Oblick than when it is Perpendicular over our Heads by reason that cold and moyst Vapours may arise from the Earth and as it were quench the Violent Heat in the Beams of the Sun and Wind may cool the Heat also or Clouds may obstruct the Heat as a Skreen set before the Fire yet neither Wind nor Vapour nor Clouds can alter the Heat inherent in the Sun c. Diseases curable and uncurable THere are some sorts of Dropsies that are caused by Obstruction and some sorts of Consumptions caused by Evil Digestion and so Diseases of all sorts that are curable but if any Vital Part be perished it is not Physick nor good Diet nor change of Air nor any Evacuation or Restoratives that can make that part whole again that is perished no not Nature it self for when her Work is finished she cannot mend it for if she makes