With wholsom Herbs of Judgment for the Tast Healthfull and Nourishing This Dish will last To Feast your Nephews all if you can fit The Marriage Act to get your Children Wit For stronger Stomachs Ven'son if that fail And you grow Queasy then the Lady Quail Or the plump Partridge tast the Phesant do Thus feast your Souls the Bodies look you too An Olio of Confections not refrain For here 's a Sumptuous Banquet for your Brain And this Imaginary Feast pray try Censure your worst so you the Book will buy What the desire of Fame proceedes from THE desire of Fame proceedes from a doubt of an after being And Fame is a report that travells far and many times lives long and the older it groweth the more it florishes and is the more particularly a mans own then the Child of his loines for Fame is a child of his merit which hath no compartner in it and many times the child of his loines deceives the parent and instead of keeping his fathers fame brings him an infamy as being a coward a traitor a lier a fool or the like which the world will judge being apt to cast aspersions that they were qualities which he had by inheritance from his father but actions that his merits beget will never deceive him when it is rightly and honorably gotten but there be bastard fames as well as bastard Issues which men of honour will never own But all those that are born are not so fruitfull as to have issues of their brain or so fortunate as to overcome their enemies or so rich to build Towers and Castles or monuments of fame or so happy to have such advantages to shew their own worth and abilities And those that cannot leave a child of fame must content themselves to live a life of quiet for fame is seldome gotten with ease but with paines and labour danger and trouble and oftentimes with life it self The Reward of Fame IT is a Justice to a mans self and no vain ostentation or braging to write or speak truly of his own good service to his king and country since none knowes it better then they that the world may know them so as to be remembred with love and honour For though fame is not alwaies a true Recorder yet it is a loud reporter which is a more certain reward to his merits then from Kings and States For Kings and States most comonly receive the service and forget ths reward and many times gives them disgrace instead of honour and death for life Where fame is so prodigall to those she entertaines as she will Cozen the rest of the world to contribute to her particulars But time the reviver of all removes this sound farther off and many times extinguisheth it quite yet Fame the older she is although she be lame and goeth upon Crouches the more lovers and admirers she gains neither is envy so sharp toothed as to hurt her and many are proud not onely to be acquainted with her but in being able to mention her so honourable is ancient Fame Of Fame and Infamy SOme love the life of their memory so well as they would rather chuse to be remembred by the World as a fool rather then to be forgotten as a beast Which is rather to live in Infamie then to die in obscurity For Infamie is a loud reproach where Fame is a loud Applause yet neither of them are got by ordinary means but by extreams either by Nature Fortune or Fate As to make them ring aloud for the sound to be heard through many Nations and to live in many Ages But infamie hath this advantage if it be one that it lives longer and strikes harder upon the ears of the World then Fame doth Fame makes a difference between man and Beast NExt the being born to the glory of God Man is born to produce a Fame by some particular acts to prove himself a man unlesse we shall say there is no difference in Nature between man and beast For beasts when they are dead the rest of the beasts retain not their memory from one posterity to another as we can perceive and we study the natures of Beasts and their way so subtilly as surely we should discover some-what but the difference betwixt man and beast to speak naturally and onely according to her works without any Divine influence is that dead men live in living men where beasts die without Record of beasts So that those men that die in oblivion are beasts by nature for the rational Soul in man is a work of nature as well as the body and therefore ought to be taught by nature to be as industrious to get a Fame to live to after Ages as the body to get food for present life for as natures principles are created to produced some effects so the Soul to produce Fame What makes Fame speak loudest THose Fames that is gotten in the Wars sound louder then those that are gotten in Peace by reason War is a disturber and causeth a violent motion like a tempest at Sea sea or a storm at land it raiseth up discord fear and furie it swallows up industry it pulls up the root of plenty it murthers natural affection and makes such a noise where it is as all the world besides is inquiring and listening after it for fear of being surprised so as the world follows the noise as much as the noise follows them The Fame of valour and wisdom IT is a better and more certain Reputation to have the Fame of being a wise man then a man of courage because every man that is wise hath courage for he that is a coward cannot be wise because fear puts him out of the right way but there be many men that have courage which be not wise for courage is only a resolution of the minde either to Act or suffer and to destroy or be destroyed so that courage doth not direct and guide as wisdom doth but dares and executes besides wisdom is more to be admired because it is rarer as scarce one wise man is found in an Age but men of Courage whole Armies full in every Age neither is wisdoms Fame subject to fortune as courage is for Wisdom makes fortune her servant and uses all times and accidents to her advantage and the worse her fortune is the greater she appears when the Fame of courage is a slave to fortune and onely flourishes in her smiles but is buried in her frowns It is true Courage is a vertue that defends and protects its Countrey and keeps an enemy in awe yet it is a vertue that is onely exercised in destructior in the patient suffering of his own or the acting to anothers Where wisdom is alwayes exercised in uniting and composing searching and leading into the wayes of peace when courage chuseth and searches for the wayes of danger and courts her as his loveliest and beautifullest Mistris and is many times so couragious as he forceth
them for an Opinion is but a guesse of what may be a Truth but men should be as free to Opinions as Opinions to them to let them come and go at pleasure The Opinions of some Philosophers Essay 128. IF it be as some say that the First Matter was from all Eternity it is a Deity and God the Order of Nature from all Eternity For what had no begining sure is a Deity Thus Philosophers by their Arguments make three Deities although they hold but one Of Power Essay 129. THose have not an absolute Power that Oportunity can break but he that hath assurance of a Continuancy wherefore Fear gives not so much assurance as Love for Fear is jealous and therefore would be ready to break all Bonds of Authority But Duty and Love are constant and carefull to keep Unity which is Peace Love gives Obedience with Joy Fear gives Obedience with Murmure and Murmure is a Forerunner of Rebellion wherefore he that hath most Love hath most Power Of Love Essay 130. Pure and true Affection is not to be measured by the length of Years nor weighed by the Wealth nor compassed by the Life for neither Measures Scales nor Compasses can take the Weight the Breadth the Height the Depth nor compass the Circumference Of the Senses Essay 131. AND those that have their Senses perfect and much imployed with Varieties must needs know more than those that have them defective or not practised yet the Senses make not the Understanding but the Brain and not the Brain only but such a tempered Brain or such a moved Brain But some Brains move like Pulses some being distempered as beating either too slow or too quick but when the Brain moves even and strong it shews a healthfull Understanding when it moves even strong and quick it shews there is much spirit of Fancy or blood of Invention Of Melancholy Essay 132. MElancholy of all other Humours is the Activest busying the Mind of Man with vain Imaginations shuffling the Thoughts cutting the Passions Cozening themselves and losing the Judgement this Humour proceeds from the ill-affected Body rather than from an ill-affected Mind It only lives and is cherished in the Mind but is bred by a weak Stomach and is born from an ill Spleen but Grief Sorrow and Sadness are bred in the Mind begot by an outward effect So Melancholy Men may be said to be Idle or Musing but not Sorrowfull or Sad for they take more pleasure in their Melancholy than others in their Mirth but those that are Melancholy are as great a Punishment to their Friends as a sweet Happiness to themselves Of a dull or Melancholy Disposition proceeding from the Body and the Melancholy proceeding from the Soul Essay 133. I Cannot call it Melancholy but rather a dull Disposition which is caused by a heavy black Humour or a cold thick humour or a slimy glassie humour or a sharp Vitreolbred in the Body which penetrates the Body as it were or stupifies the Senses and quenches the Natural Heat Thus the Body like Stone Walls up or imprisons the Soul or Mind wherein it can neither be Active nor Free this causeth a dull and sad Disposition which kind of Disposition hath few Desires and reguards not any thing nor takes pleasure in Life but lives as if it lived not Where true Melancholy is a serious Consideration it examines the Worth and Nature of every thing it seeks after Knowledge and desires Understanding it observes strictly and most commonly distinguisheth judiciously applyeth aptly acteth with ingenuosity useth Time wisely lives honestly dies contentedly and leaves a Fame behind it Where a dull Disposition is lasy and idle neither considers nor observes but lives like a carved Statue dies like a Beast that cares for no Monumental Remembrance The variety of Wit Essay 134. MErcury is feigned the Patron of Theeves because Mercury is Eloquent and Eloquence steals away the Hearts of men by consenting to follow after the perswasions of Rhetorick so he is feigned to be the most talkative God because the chief part of Rhetorick lies in the use of the Tongue Wit is the God of Fancy a world of Arts a Recreation to time a Disposer of Passions it sweetens Melancholy dresses Joy it quenches Fears raiseth Hopes easeth Pains an Orator of Love and a Denier of Lust It mourns with Sorrow mends Faults it moves Compassion begs Pardon a Perswader to Virtue an Adornment to Beauty a Veil to Imperfection the Delight of Life Musick to the Ears a Charm to the Senses it is a Child of the Brain it is begot by Experience and fed with Heat Wit is like Proteus in several Forms as the Arms of Mars Joves Thunderbolt Neptunes Trident Plutes Cerberus Vulcans Net Pallass Lance Apollos Harp Circes Wand Minervas Loom Mercuries Rod Venus Doves Pans Pipe Cupids Arrow the Center of the Earth it is Boreas to Raise Storms it is Zephyrus to refresh it is Revenges Sword and Deaths Sith Glories Throne Beauties Pencil Oblivions Resurrection the Worlds Delight Lifes Guide Loves Fire Fames Trumpet and the Mother of Nature So he that hath a true-born Wit hath all Of Poets Essay 135. POets do somtimes like Painters that draw an excellent Beauty but give it such a Dress that it neither becomes it nor will it last in fashion in all places or times so Poets may have excellent Fancies but clothe them in such harsh andvulgar accustomed Language as they become Deformed There are three sorts of things go to a good Poet Viz. Fancy Number and Rhime To converse with Poets sweetens the Nature not softens it to make it Facile but civiliseth it making it Curteous Affable and Conversable Inspiring the Mind with High and Noble Fictions Disguisement by Description Essay 136. AS ill Painters in setting out the Beauty of the External do oft leave to Posterity of well form'd Faces a deform'd Memory so weak Writers in describing of the Virtue of the Internal and the gallant Actions of a Life either by their mean Rhetorick or weak Judgement the most Perfect and Princely men are described with a defective Representation Of Passionate Expressions Essay 137. PAssionate Verses or Speeches must not be read in a Treble Note but in a Tenor and somtimes full as low as a Base especialy when the Passion is high ad elevately exprest for then the Voice must be sad or solemn which moves in Descending not Raised Notes which are Light and Acry raising their Tone to a whyning Tune that is like a squeaking Fiddle or a squeaking Voice but a serious Speech a Solemn Note and a Sober Countenance must be joyn'd together to express a sad Passion to the life besides the words must be spoke Soft and Gentle and not prest and struck too hard against the Lips or Teeth or Tongue but they must be pronounced Swiftly and Harmoniously to move the Heart to pity the Eyes to be filled with Tears and to draw the Soul as it were through the Ears to
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
set the Body on Fire or melts it as Metal in a Furnace producing an Unnatural Heat in the Arteries and inflames the Vital Spirits therein which produceth incurable Hectick Feavers The Effects of Sickness SIckness will destroy that in one Week that Time will not do in twenty Years for Sickness will make Youth look Old and Decrepid when Health makes Age look Young and Spritly Sickness burns up the Body Time wears out the Body and Riot tears out the Body Of the Senses AS all Objects and Sounds that go through the Eye and Ear must first strike and make such a Motion in the Brain before the Mind is sensible thereof so any thing that toucheth the Body goeth first thorow the Pores of the Skin and Flesh and strikes upon the Nerves which Nerves are little Strings or Pipes full of Brain those spread all over the Body and when those are moved as the Brain is in the Skull then the Body is sensible And that is the reason that when the Flesh is bound or press'd up hard close it is numb and hath no feeling because those Pores where it was bound or press'd are stopped and are no more sensible of touch than the Eye or Ear or Nose when they are stopped are sensible of Outward Objects or Sound or Sent. Thus stoppinig the Pores of the Body is as it were Blind or Deaf Sensless and Tastless and this is the reason that when any one is sick or distempered they cannot eat their Meat because the Pores of the Spungie Tongue are stopped either by Weakness Cold or Drought The Senses of the Body equalized with the Senses of the Soul AS the Body hath five Senses Seeing Hearing Smelling Tasting and Touching so hath the Soul for Knowledge is as the Sense of Touch Memory as the Sense of Sight Reason as the Sense of Hearing Understanding as the Sense of Tast and Imagination as the Sense of Smelling as being the most Acry Sense Of Objects THere are three Imperfections in Sight as the Dimness of Age or Weakness Purblind and Squint Age makes all things look misty as if there were a Veil before their Eyes and Purblind makes all things look level or plain without the distinction of Parts a Squint makes all things look double But to look perfect and clear is that the two Eyes make a Triangular Point upon the Object or else the Eyes are like Burning-Glasses which draw all the Lines of Objects to a Point making themselves the Center Of Touch. ALL Pleasure and Pain is Touch and every several part of the Body hath a several Touch for not onely the various Outward Causes give several Touches but every several part receives a several Touch and as the General Sense throughout the whole Body is Touch so every Particular Sense as all Objects touch the Eyes all Sounds touch the Ears all Sent toucheth the Nose all Meat toucheth the Tongue and all those strike and move and so touch the Brain And though all Touches are Motions yet all are several Motions according to the several Parts for all Pain comes by cross and perturbant Motions all Pleasure by even and regular Motions and every particular Sense may receive Pleasure or Pain without affecting or disaffecting or indeed a notice to the rest of the Senses for the particular Senses take no notice of each other And as I said every several part of an Animal hath a several Touch and a several Tast the Loyn doth not tast like the Breast nor the Breast like the Loyn nor the Shoulder like the Breast nor the Neck like the Shoulder nor the Head like the Neck So in Vegetables the Fruit not like the Leaves nor the Leaves like the Rind Thus the Objects as well as the Senses are different Of Pleasure and Pain THere are onely two General Pleasures and two General Pains all the rest are according to Delectation or Reluctation the two General Pleasures are Quiet in the Mind and Ease in the Body the two General Maladies are Trouble in Mind and Pain in the Body But Slavery can be no Bondage if the Mind can be content withall yet the Mind cannot be pleased if the Body be in Pain it may be Patient but not Content for Content is when the Mind desires not change of the Condition of the Life The Cause of Tears and Laughter ANY Extraordinary Motion in the Spirits causeth Tears for all Motions heat according to their Degrees and Heat doth rarifie and separate the thinnest Substance from the thickest as Chymists know right well and all very thin Bodies are fluent and as I may say agil and all that are fluent and agil seek passage and vent So as a Man in this may be similiz'd to a Still as the Atteries for the Furnace of the Still where the Fire which is Motion is put in the Heart the Pan of the Still where the several Passions as several Herbs are put in the Head the Cover of the Still where the Vapour of herby Passions ascends the Eyes the Spout where it runs or drops forth Laughter is produced as Tears are by Extraordinary Motions by which Extreme Laughter will cause Tears Of Tears SOme say Tears are the Juice of the Mind pressed with Grief But Tears proceed from Joy as well as from Sorrow and they are increased by the Moysture of the Brain in some the Spring is dryed But all Passions are apt to pump out Tears as Extreme Sorrow which contracts and congeals by drawing all inward and the reason why Tears be salt is because the Head is a Limbeck which extracts the thinner part from the thicker which thicker is purged by the Nose and Mouth But Tears which are the Essence of Spirits become a kind of a Vitriol Of Musicians being sometimes Mad. THE reason why Musicians are so often Mad is not alwaies Pride bred by the conceit of their rare Art and Skill but by the Motion of the Musick which is swifter than the ordinary Motion of the Brain and by that reason distempers the Brain by increasing the Motion of the Brain to the Motion of the Fiddle which puts the Brain so out of tune as it is very seldom tuneable again and as a Ship is swallowed by a Whirlpit in the Sea so is Reason drown'd in the Whirlpit of the Brain Comparing the Spleen to a Loadstone THE Spleen is like a Loadstone which draws Steel unto it and as the Loadstone is as it were nourished by Steel so the Spleen is opened and clensed Of Physick THE reason why most Men are addicted to the taking of much Physick is out of love to Life thinking that Physick prolongs it I Am about to publish an Additional Part to joyn with my Book of Philosophical Fancies which by reason some part treats of Diseases I recommend to Physicians I mean not Empiricks or Mountebanks such as take the Name and never studied the Science whose Practice is rather to kill than to cure which disgraceth that Noble Profession But
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
that they never cultivate or manure the lands for increase but eat of the plenty pretending beggery bur ingrosse all the wealth and for the women there are as many kept barren as would populate whole nations But they in their own defence say that they cast off all pleasures of the world lie cold and hard eat sparingly watch and pray and not onely to pray for themselves or for the dead but for those that are incumbred in worldly cares besides say they it is profitable to the Common-wealth for men that have small estates and many children not being able to maintain them according to their qualities and degrees may run into many errours for want of means which may disturb not only families but whole states where a monastical life a small portion and a little will serve the turn onely to keep soul and body together in which their lives are peaceable and full of devotion but the Laytie answers that the third part of the wealth of Christendom goeth to the maintenance of the Church onely in consideration of younger children that will be content and some are sorced in yet after that rate there will be little for the eldest which remaine without nor will be if they go on to lay such burthens upon mens consciences and such sums upon those burthens to buy them out neither is there any sort of men more busie in disturbing the Common-wealth for those that have not active imployment either in the ordinary affaires of the world or extraordinary affaires in the Common wealth their thoughts corrupt being not exercised in action they grow factious which causeth distractions for there is more war amongst the Christians about their opinion then upon any cause else This saith the one side but their enemies say that they are not only the covetous but the greatest cheaters in the world and all under the name for Gods sake for say they they bring in ceremony for gaines in that they set al the mercies of God to sale for what sins cannot be bought for money as adulterery incest murther blasphemy and sins past and present as for whores they permit them to live loosly without punishment and allot therein streets and houses to increase their sins in which they do authorise sin for a sum for they pay tribute to the Church and not onely sins past and present but to come as witnesse the yeares of Jubile besides the head take upon them the power of damnation and salvation as witnesse the excommunications and absolutions and if not out and in of hell yet out and in ofPurgatory which Purgatory is a great revenue to them yet they have a countenance for their covetousnesse which is that the offendant must have a true contrition or their sum of money will do them no good no more then will a true contrition without the sum but surely Monastical lives are very profitable to the Common-wealth whatsoever it bee for the soul for it keepes peace and makes plenty and begets a habit of sobriety which gives a good example and many times drawes their own mindes though naturally otherwise disposed to follow the outward carriage for the custome of the one may alter the nature of the other and in that they keep peace is because they live single lives not for the quarrels of marriage but in not oppressing the kingdome in over-populating it for those kingdoms that are very full of people growes mutinous and runs into civil wars where many states are sorced to war upon their neighbors for no other end but to discharge the stomack of the Common-wealth for fear it should breed incurable diseases Besides a Common-wealth may be over-stockt like grounds which causeth great dearth and plagues in a Common-wealth so that those states which have more traffick then men are rich where those that have more men then trade are poor and Civil war proceeds not so much out of plenty as out of proud poverty the next cause for plenty they are of a spare diet and most of what they eat or should eat by their order is Fish Roots and the like but if they do get a good bit one may say much good may it do them for they get it by stealth and eat it in fear at least not openly to avoid scandal but if they do not spare in the matter of meat yet they spare in the manner which cuts off all prodigal superfluities of feasting or open house-keeping wherin is spoiled more then eaten neither doth it relieve the hungry by the Almes-basket so much as it over-Gorges the full and for Ceremonies it keepes the Church in order and gives it magnificency besides it is beneficial to the State for it Amuses the Common people and busies their mindes and it is as it were a recreation and pastime to them as Saints dayes and the like nay they take pleasure and make a recreation to have fasting dayes so as they have much to think on and imploy their time in as fasting-dayes processions of saints confessions penance absolutions and the like as Mass and Musick and shewes as at Christmas Easter our Lady day on many dayes of the yeers and these affording one and the same but varieties in all besides every Saint having power to grant several requests it will take up some time to know what to ask of them and all these one would think were sufficient to keep out murmur and discontent which is got by idlenesse which is the cause of rebellion Thus the Church busies the people and keeps their mindes in peace so that these monastical ment which are the Church is the nurse to quiet the people or the masters to set them on wherein they never do unlesse it be in the defence of Christian Religion in which all good men ought to follow and surely it is beneficial to the Common-wealth whatsoever it be for the soul and for their souls although rationally one would think that God should not take delight in shaven heads or bare and dirty feet or cold backs or hungry stomacks in any outward habit but in an humble heart and low desires a thankful minde for what they have sorrowful sighs and repenting tears fear of offending admiration of his wisdom and pure love of his goodnesse and mercy thanks for his favours and grace obedience charity and honest worldly industry and to take as much pleasure as honest and vertuous moderation will permit for we might think that God did not intend man more miserie or leste of this world then beasts but alas all mankinde is apt to run into extreames which beasts are not either to bar themselves quite of the lawful use of the world or to run riot which of the two the last is to be shunned and avoided wherein this kinde of life is most secure neither must we follow our reason in Religion but Faith which is the guide of our conscience Of Society THere are many sorts of society and some comfortable as in
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
in vain Dressings they wore Horse-Tails in Head-pieces for Terrour not Light Feathers for Shew their Pride lay in their Arms not in their Clothes in their Strength not in their Beauty in their Victories not in their Dancings in their Prudence not in their Vanities their Wealth was spent in Hospitality not in Prodigality their Discourse was to Instruct not to make Sport neither in former years was Old-ages counsel refused for Youths Advice Age was accounted an Honour and respect was given to the Silver Hairs Youth an Effeminacy pittying their Follies And Youth in former Ages learnt with Patience what Age taught with Judgement and with Pains what Skill taught with Industry As to drive Charriots ride Horses bear Arms hold Shields throw Darts to Fence to wrastle to Skirmish to train Men to pitch Camps to set Armies to guide Ships Not to Dance to Sing to Fiddle to paint to powder as many men do now adaies Youth did then listen with attention to Grave Instructions and receive reproofs with Submission kept silence with sober Countenance obeyed with willing hearts and ready hands where now adaies Youth is bold and rude talks loud speaks Nonsence slights Age scorns Councels laug's at Reproofes glories in Vices and hates Virtue T is true many will go into the War and kill one another though many times they run away but it is rather Rashnes that sights than true Valour where Fortune gives the Victory and not Pallas or rather Time for those that run first away lose the day Thus in former Ages were Bodies and Minds matcht but I speak of Stength to shew that Women that are bred tender idle and ignorant as I have been are not likely to have much Wit nor is it fit they should be bred up to Masculine Actions yet it were very fit and requisit they should be bred up to Masculine Understandings it is not fit for Women to practice the behaviour of Men yet it is fit that Women should practice the Fortitude of Men But Women now adaies affecting a Masculincy as despising their own Sex practise the behaviour of Men not the spirits of Men nor their Herroick Behaviour but their Wilde Loose Rude Rough or foolish attected Behaviour they practise the Masculine Confidency or Boldness and forget the Esseminate Modesty the Masculine Vice and forget the Esseminate Virtues as to talke Impudently to Swagger to Swear to Game to Drink to Revell to make Factions but they practice not Silence Sobriety Reservedness Abstinency Patience or the like they practice the Masculine Cruelty quitting their tender and gentle Natures their sweet and pleasing Dispositions But these Actions and Humours are so far from preferring our Sex to a higher Degree that they do debase and make us worse than other Creatures be but I beseech my Readers to believe I speak not of Envy or Spight for I am guilty of neither but out of a grieved love to my own Sex nor of any particular Nations but of the World in general I mean as much as I have heard of likewise that my Readers will not mistake me as to think I belive that great Giantly Bodies or strong course Clowns have the greatest Wit and deepest Understanding for we see to the contrary most commonly they being the most Ignorant Fools and Cowardly spirits but I mean that if they had large strong healthfull bodies which might be obtained by Heroick Labours and Exersises and if their spirits were answerable to their bodies which might be infused by good Education they might have a double or treble Portion of Rational Understanding but most commonly large Bodies are like populated Kingdomes that are Barren for want of Cultivating and becomes defensless and open to an Enemy for want of Fortification which is Fortitude for Fortitude is an Overflow or a Superabounding of Spirits when Fear is a Scarcity or Contracting thereof the like of Wit and Understanding for from the Quantity and Agilness of the spirits in the Brain produceth Wit and from the Quantity and Strength of the Spirits in the Brain produceth Understanding But if I were to choose a Sex I had rather be a Pigmy stuft with rational spirits than a Giant empty thereof but a Middle Stature is most becoming a Little the most Agil and a Great the most Dreadfull like a private Family for a small Family hath the least Expence a Great Family the most Disorder a Competent Family the best Governed Or like Marriage a Beautifull Wife Delights most a Witty Wife pleaseth best a Chast Wife makes a man the Happiest So a Valiant Husband is most Esteemed a Wise Husband best beloved and an Honest Husband makes a Wife the happiest when a Coward is scorned a Fool despised and an Inconstant Husband hated The like is a Cholerick Wife an Unconstant Wife and a Sluttish Wife IT is strange to observe the forgetfulness or the boldness or the foolishness of many men in the World that will not only take Learned Mens Opinions and Arguments and discourse of them as if they were their own to the very Authors themselves word for word which shews Ridiculous and Mad but most times they will gravely write them as if they were never writ or divulged before by which Actions one would think they were of Kin to the Jackanapes Others are as Base as those are Ridiculously Foolish which will bribe the Printer or Bookseller to let them see such Copies and so will steal out their best Phansies or Opinions or Arguments and print them before the others come out wherefore it is just in the Readers to examine the Grounds for if any have done so unworthy an Act the Theft will be as easily seen for it will appear in the Face lying but skin-deep but never come neer the Fundamental parts wherefore all Writers that Strike Justle or Imbraee one another and that are published or Printed in a short space of time of one another are to be examined to find out the Right and Truth and to condemn the Thief and punish the Crime with Reproach and Infamy But I would have this Monarchy I make To have a Judge * that will good Counsel take One that is wise to govern and to see What Faults to mend and what the Errors be Making the Common-wealth his only Minion Striving for to enlarge his own Dominion To love his People with a tender Care To wink at Frailties which in Nature are And Just to punish Crimes as hatingill Yet sorry for the Malefactor still Glad to reward and Virtue to advance In real Favours not in Countenance Not to pay Merits with good Words and Smiles Dissembling Promises poor Men beguiles Nor yet good Services are done long past Ungratefull Souls will in Oblivion cast But have the Eye of Memory so clear The least good Service shall to him appear Nor would I have one idly to neglect His Peoples safety but for to protect Their Lives and Goods with all the care he can And upright Justice to the
Night piece for it wants the Sun of Rhetorick to make it a Glorious Day The Worlds Olio LIB III. PART III. Much Praise makes a Physician think himself Learned IT is a strange thing to see into what great Errours Men will run as suppose a Person shall find out or have it by Receipt a rare Medicine as to cure one Disease which is curable and for the Fame of this one Medicine shall have a whole Country flock to him for Medicines for their several Diseases and shall not be perswaded from it and at last perswade him as Self-love is easily perswaded to practice that he hath no skill in and so kill more by his Ignorance than his Medicine can qure by its Virtue Of Physicians IT is almost impossible for all Physicians to know all Diseases and their Remedies as they prosess to do by their general Practices for we find to learn a mean Art it is the study and service of seven Years and certainly it is much more difficulty to know Diseases which are like Faces not any one alike Besides Diseases lye so hid in the Body of an Animal as they are never perfectly known but guess'd at and to know the Cure of a Disease is as hard as to know the Disease and indeed we can never know a perfect Cure unless we could know the undoubted Cause But Physicians should watch as Philosophers the Stars with Observations and in time they may guess so well as seldom to fail of a Remedy Wherfore it were good that every particular Physician should be bound by a Law to study onely a single Disease and the Cure thereof and not to confound their Brains with tearms and names of Diseases and to kill the Patient by being ignorant of the Cause But let every Disease go to a proper Physician for though there be a multitude of Diseases yet there are more Physicians but such is the sad Condition that they rather adventure to Chance or Luck than Skill for Diseases are like several Countenances in Faces though there be one and the same kinds of Faces as Man-kind Horse-kind and Cow-kind yet every Horse-face is not alike nor every Mans Face is not alike so Diseases as Pox-kind and Plague-kind and Feaver-kind yet all Feavers are not alike nor Plagues nor Pox for they are different in degrees wherefore one and the same Medicine will not cure one kind of Disease but the Medicine must differ as the Disease for as the Countenance of the Disease changeth so must the Medicine But it is harder to take the degrees of Diseases than to draw a Picture to the Life for it is hard to know in what Degree a Disease is in But the Second Part of my Philosophical Fancies will treat more at large of Diseases and their Cures The Motion of the Blood THE most Renowned and most Learned Physician Doctor Harvey hath found out the Circulation of the Blood by his industrious study so methinks it should be very beneficial towards the health of Man to find out the Motion of the Blood as it runs whether it hath one intermixing Motion as it runs or whether the Blood doth not do as the Water seems to do which going in a swift source where the following Drops are as great Strangers to the leading Drops as the situation of either Pole for though the hinder Drops press forwards and drive on the former like Crouds of People one shuffling another yet they do not seem to intermix or incorporate but rather seem to break and divide into parts for if they should intermix and incorporate one drop into another their intermixing Motion would hinder their running Motion so much as it would be scarce perceivable how it went forward and if the Blood do not intermix then some Veins may have foul and corrupted Blood and some very pure Blood which we many times see which makes me think it doth not intermix if so we may take out our good Blood and leave our bad behind us not knowing where the Corrupted Blood lyeth and this Corrupted Blood may infect the Vital Parts as it runs along This makes some that when they let Blood in Feavers they are never the better because that Vein was not open where it lay so that Physicians had better strike two or three Veins and venture the loss of Good Blood than miss the Bad for it may corrupt all the rest though not by intermixing yet by corrupting the Liver as it floweth Of letting Blood THere are more Diseases come in having too much Blood than too little for when the Veins are too full the Blood hath no liberty to run out and for want of Motion corrupts which Corruption bursts out into Small-Pox Fistaloes Kings Evils and many such like Diseases But if the Humour thrusts not Outwards it corrupts the Inward Parts as the Liver the Lungs or else breeds Imposthumes and many such Diseases But if there be much Blood and thin then by the agitation it grows hot or else by the many Spirits in much Blood it begets too much Motion Motion Heat and Heat and Motion fires the Blood and inflames the Spirits which causeth Feavers of all sorts Frenzies and Consumptions for there may be as well too much Motion in the Body as too little But when the Parts of the Body are congeal'd or tyed up with Cold then the Blood cannot run nor the Spirits work but Motion ceaseth and the ceasing of Natural Motion is Death Or if the Blood run too fast about and the Spirits work too hard by reason of too much Heat they wast out themselves by reason of too much Labour and so are worn out like the Wheels of a Clock for the Clock ceaseth to go when the Wheels are broken Of Diet. THere is nothing preserves Health more and lengthens Life than due and just proportion of Diet according to the strength of the Stomack for one should eat so that the Body should feed upon the Meat and not the Meat to feed upon the Body as it doth with those that eat more than they can digest for the Superfluity makes Slough and Slime in the Body which Slime drowns the Spirits slackens the Nerves corrupts the Blood and weakens the Body besides it bringeth many Diseases Neither should one eat so little as to let the Body feed upon it self for much Fasting dryes the Blood heats the Body and fires the Spirits which Fire once getting into the Arteries is seldome or never cured being a Hective Feaver But it is as hard to know a just proportion to the strength of the Stomack as to keep it when they know it This Knowledge comes by observing the Stomack for at some times the Stomack requires more than at other times although the Appetite may be less when the Stomack is empty or it is requirable to give it more for some have such weak Appetites as they sterve their Bodies because they would not displease their Tast or else eat such things as