The Thirteenth Part
Chap. I. Of the Innate Figurative Motions of Metals
All sorts of Metals, in my opinion, are of some sorts of Circular Motions; but not like that sort, that is Water: for, the Water-Circle doth extend outward, from the Center; whereas, in my opinion, the Circular Motion of Metal, draws inward, from the Circumference. Also, in my opinion, the Circular Motions are dense, flat, edged, even, and smooth; for, all Bright and Glassie Bodies are smooth: and, though Edges are wounding Figures; yet, Edges are rather of the Nature of a Line, than of a Point. Again, all Motions that tend to a Center, are more fixt than those that extend to a Circumference: but, it is according to the degree of their Extensions, that those Creatures are more or less fixt; which is the cause that some sorts of Metals are more fixt than others; and that causes Gold to be the most fixt of all other sorts of Metals; and seems to be too strong for the Effects of Fire. But this is to be noted, That some Metals are more near related to some sort, than other: as for example, There is no Lead, without some Silver; so that Silver seems to be but a well-digested Lead. And certainly, Copper hath some near relation to Gold, although not so near related, as Lead is to Silver.
Chap. II. Of the Melting of Metals
Metals may be occasioned, by Fire, to slack their Retentive Motions, by which they become fluid; and as soon as they are quit of their Enemy, Fire, the Figurative Motions of Metal return to their proper Order: and this is the reason that occasions Metal to melt, which is, to flow: but yet, the Flowing Motion is but like the Exterior, and not the Innate actions of: for, the Melting actions do not alter the Innate actions; that is, they do not alter from the Nature of being Metal: but, if the Exterior Nature be occasioned, by the Excess of those Exterior actions, to alter their Retentive actions, then Metal turns to that we name Dross; and as much as Metal loses of its weight, so much of the Metal dissolves; that is, so much of those Innate motions are quite altered: but, Gold hath such an Innate Retentiveness, that though Fire may cause an extream alteration of the Exterior actions; yet, it cannot alter the Interior motions. The like is of Quick-silver. And yet Gold is not a God, to be Unalterable, though man knows not the way, and Fire has not the power to alter the Innate Nature of Gold.
Chap. III. Of Burning, Melting, Boyling, and Evaporating
Burning, Melting, Boyling, and Evaporating, are, for the most part, occasioned by Fire, or somewhat that is, in effect, Hot: I say, occasioned, by reason they are not the actions of Fire, but the actions of those Bodies that melts, boyls, evaporates, or burns; which being near, or joyned to Fire, are occasioned so to do: as for example, Put several sorts of Creatures, or Things, into a Fire, and they shall not burn alike: for, Leather and Metal do not burn alike; for Metal flows, and Leather shrinks up, and Water evaporates, and Wood converts it self, as it were, into Fire; which other things do not; which proves, That all Parts act their own actions. For, though some Corporeal motions may occasion other Corporeal motions to act after such or such a manner; yet, one Part cannot have another Part’s motion, because Matter can neither give nor take motion.
Chap. IV. Of Stone
All Minerals seem to be some kinds of Dense and Retentive motions: but yet, those kinds of Dense and Retentive motions, seem to be of several sorts; which is the cause of several sorts of Minerals, and of several sorts of Stones and Metals. Also, every several sort, hath several sorts of Properties: but, in my opinion, some sorts are caused by Hot Contractions and Retentions; others, by Cold Contractions and Retentions; as also, by Hot or Cold Densations: and the reason why I believe so, is, That I observe that many Artificial Stones are produced by Heat: but Ice, which is but in the first Degree of a Cold Density, seems somewhat like transparent Stones; so that several sorts of Stones, are produced by several sorts of Cold and Hot Contractions and Densations.
Chap. V. Of the Loadstone
As for the Loadstone, it is not more wonderful in attracting Iron, than Beauty, which admirably attracts the Optick Perception of Human Creatures: and who knows, but the North and South Air may be the most proper Air for the Respiration of the Loadstone; and, that Iron may be the most proper Food for it. But, by reason there hath been so many Learned Men puzled in their Opinions concerning the several Effects of the Loadstone, I dare not venture to treat of the Nature, and Natural Effects of that Mineral; neither have I had much experience of it: but I observe, That Iron, and some sorts of Stone, are nearly allied; for, there is not any Iron, but what is growing, or is intermixt and united in some sorts of Stone, as that which we call Iron-stone. Wherefore, it is no wonder if the Loadstone, and Iron, should be apt to embrace one another.
Chap. VI. Of Bodies, Apt to Ascend or Descend
There are so many several Causes that occasion some sorts of Creatures to be apt to ascend, and others to descend, as they are neither known, or can be conceived by one finite Creature: for, it is not Rarity or Density, that causes Levity and Gravity; but, the Frame or Form of a Creature’s Exterior Shape, or Parts. As for example: A Flake of Snow is as Rare as a Downy Feather; yet, the Feather is apt to ascend, and the Flake of Snow to descend. Also Dust, that is hard and dense, is apt to ascend; and Water, that is soft and rare, is more apt to descend. Again, a Bird, that is both a bigger, and a more dense Creature by much, than a small Worm; yet, a Bird can flye up into the air, when as a leight Worm cannot ascend, or flye, having not such a sort of Shape. Also, a great heavy Ship, as big as an ordinary House, fraughted with Iron, will swim upon the face of the Water; when as a small Bullet, no bigger than a Hasle-Nut, will sink to the bottom of the Sea. A great Bodied Bird will flye up into the air; when as a small Worm lies on the earth, with a slow kind of crawling, and cannot ascend. All which is caused by the manner of their Shapes, and not the matter of Gravity and Levity.
Chap. VII. Why Heavy Bodies Descend More Forcibly Than Leight Bodies Ascend
Although the manner of the Shape of several Creatures, is the chief cause of their Ascent, and Descent; yet, Gravity and Levity, doth occasion more or less Agility: for, a Heavy Body shall descend with more force, than a Leight Body ascend: and the reason is, not only that there may be more Parts in a Heavy Body, than a Leight; but, that in a Descent, every Corporeal Motion seems to press upon each other; which doubles and trebles the Strength, Weight, and Force, as we may perceive in the Ascending and Descending of the Flight of Birds, especially of Hawks; of which, the weight of the Body is some hindrance to the Ascent, but an advantage to the Descent: but yet, the Shape of the Bird hath some advantage by the Weight, in such sort, that the Weight doth not so much hinder the Ascent, as it doth assist the Descent.
Chap. VIII. Of Several Sorts of Densities and Rarities, Gravities and Levities
There are different sorts of Densities and Rarities, Softness and Hardness, Levities and Gravities: as for example, The density of Earth is not like the density of Stone; nor the density of Stone, like the density of Metal: nor are all the Parts of the Earth dense alike; nor all Stones, nor all Metals; as we may perceive in Clay, Sand, Chalk, and Lime-Grounds. Also, we may perceive difference between Lead, Tynne, Copper, Iron, Silver, and Gold; and between Marble, Alablaster, Walling-Stone, Diamonds, Crystals, and the like: and so much difference there is between one and the same kind, that some particulars of one sort, shall more resemble another kind, than their own: as for example, Gold and Diamonds resemble each other’s Nature, more than Lead doth Gold; or Diamonds, Crystal; I say, in their Densities. Also, there is a great difference of the Rarity, Gravity, and Levity of several sorts of Waters, and of several sorts of Air.
Chap. IX. Of Vegetables
Vegetables are of numerous sorts, and every sort of very different Natures: as for example, Some are Reviving Cordials; others, Deadly Poyson; some are Purgers, others are Nourishers: some have Hot Effects, some Cold; some Dry, some Moist; some bear Fruit, some bears no Fruit; some appear all the year Young; others appear but part of the year Young, and part Old; some are many years a producing; others are produced in few hours; some will last many hundred years; others will decay in the compass of few hours: some seem to dye one part of the year, and revive again in another part of the year: some rot and consume in the Earth, after such a time; and will continue in perfection, if parted from the Earth. Others will wither and decay, as soon as parted from the Earth. Some are of a dense Nature, some of a rare Nature; some grow deep into the Earth; others grow high out of the Earth; some will only produce in dry Soyls, some in moist: some will produce only in Water, as we may perceive by some Ponds; others on Houses of Brick or Stone. Also, some grow out of Stone; as, many Stones will have a green Moss: some are produced by sowing their Seed into the Earth; others, by setting their Roots, or Slips, into the Earth: others again, by joyning or engrafting one Plant into another: so that there is much variety of Vegetables, and those of such different Natures, that they are not only different Sorts, but are variety of Effects of one and the same sort; and it requires not only the study of one Human Creature, or many Human Creatures; but, of all the Human Creatures in all Nations and Ages, to know them; which is the reason, that those that have writ of the Natures of Herbs, Flowers, Roots, and Fruits, may be much mistaken. But I, living more constantly in my Study, than in my Garden, shall not venture to treat much of the particular Natures, and Natural Effects of Vegetables.
Chap. X. Of the Production of Vegetables
Tis no wonder, that some sorts of Vegetables are produced out of Stone or Brick, (as some that will grow on the top of Houses) by reason that Brick is made of Earth, and Stone is generated in the Bowels of the Earth; which shows they are of an Earthly Nature or Substance. Neither is it a wonder that Vegetables will grow upon some sorts of Water, by reason some sorts of Waters may be mixt with some Parts of Earth. But, I have been credibly informed, That a Man whose Legg had been cut, and a Seed of an Oat being gotten into the Wound by chance, the Oat did sprout out into a green Blade of Grass: which proves, that Vegetables may be produced in several Soyls. But ’tis probable, that though many sorts of Vegetables may sprout, as Barly in Water; yet, they cannot produce any of the off-spring of the same Sort or Kind.
But, my Thoughts are, at this present, in some dispute; as, Whether the Earth is a Part of the Production of Vegetables, as being the Breeder? or, whether the Earth is only Parts of Respiration, and not Parts of Production; and so, rather Breathing-Parts, than Breeding-Parts, as Water to Fishes?
But, if so, then every particular Seed must encrease, not only by a bare Transformation of their Parts into the first Form of Production; but, by division of their united Parts, must produce many other Societies of the same sort; as Religious Orders, where one Convent divides into many Convents of the same Order; which occasions a numerous Encrease. So the several Parts of one Seed, may divide into many Seeds of the same sort, as being of the same Species; but then, every Part of that Seed, must be encreased by additional Parts; which must be, by Nourishing Parts: which Nourishing Parts are, in all probability, Earthy Parts; or, at least, partly of Earthy Parts; and partly, of some of the other Elemental Parts: but, as I have often said, all Creatures in Nature are Assisted, and do Subsist, by each other.
Chap. XI. Of Replanting Vegetables
Replanting of Vegetables, many times, occasions great Alterations; in so much as a Vegetable, by often Replanting, will be so altered, as to appear of another sort of Vegetable: the reason is, that several sorts, or parts of Soyls, may occasion other sorts of Actions, and Orders, in one and the same Society. But this is to be noted in the Lives of many Animals, That several sorts of Food, make great alterations in their Temper and Shape; though not to alter their Species, yet so as to cause them to appear worse or better: but, this is most visible amongst Human Creatures, whom some sorts of Food will make weak, sick, faint, lean, pale, old, and withered: other sorts of Food will make them strong, and healthy, fat, fair, smooth, and ruddy. So some sorts of Soyls will cause some Vegetables to be larger, brighter, smoother, sweeter, and of more various and glorious Colours.
Chap. XII. Of Artificial Things
Artificial Things, are Natural Corporeal Figurative Motions: for, all Artificial Things are produced by several produced Creatures. But, the differences of those Productions we name Natural and Artificial, are, That the Natural are produced from the Producer’s own Parts; whereas the Artificial are produced by composing, or joyning, or mixing several Forrein Parts; and not any of the particular Parts of their composed Society: for, Artificial things are not produced as Animals, Vegetables, Minerals, or the like: but only, they are certain seral Mixtures of some of the divided, or dead Parts, as I may say, of Minerals, Vegetables, Elements, and the like. But this is to be noted, That all, or at least, most, are but Copied, and not Originals.
But some may ask, Whether Artificial Productions have Sense, Reason, and Perception?
I answer: That if all the Rational and Sensitive Parts of Nature, are Perceptive, and that no part is without Perception; then all Artificial Productions are Perceptive.
Chap. XIII. Of Several Kinds and Sorts of Species
According to my Opinion, though the Species of this World, and all the several Kinds and Sorts of Species in this World, do always continue; yet, the particular Parts of one and the same Kind or sort of Species, do not continue: for, the particular Parts are perpetually altering their Figurative Actions. But, by reason some Parts compose or unite, as well as some Parts dissolve or disunite; all kinds and sorts of Species, will, and must last so long as Nature lasts. But mistake me not, I mean such kinds and sorts of Species as we name Natural, that is, the Fundamental Species; but not such Species, as we name Artificial.
Chap. XIV. Of Different Worlds
Tis probable if Nature be Infinite, there are several kinds and sorts of those Species, Societies, or Creatures, we name Worlds; which may be so different from the Frame, Form, Species, and Properties of this World, and the Creatures of this World, as not to be any ways like this World, or the Creatures in this World. But mistake me not, I do not mean, not like this World, as it is Material and Self-moving; but, not of the same Species, or Properties: as for example, That they have not such kind of Creatures, or their Properties, as Light, Darkness, Heat, Cold, Dry, Wet, Soft, Hard, Leight, Heavy, and the like.
But some may say, That is impossible: for, there can be no World, but must be either Light or Dark, Hot or Cold, Dry or Wet, Soft or Hard, Heavy or Leight; and the like.
I answer, That though those Effects may be generally beneficial to most of the Creatures in this World; yet, not to all the Parts of the World: as for example, Though Light is beneficial to the Eyes of Animals; yet, to no other Part of an Animal Creature. And, though Darkness is obstructive to the Eyes of Animals; yet, to no other Parts of an Animal Creature. Also, Air is no proper Object for any of the Human Parts, but Respiration. So Cold and Heat, are no proper Objects for any Part of a Human Creature, but only the Pores, which are the Organs of Touch. The like may be said for Hard and Soft, Dry and Wet: and since they are not Fundamental actions of Nature, but Particular, I cannot believe, but that there may be such Worlds, or Creatures, as may have no use of Light, Darkness, and the like: for, if some Parts of this World need them not, nor are any ways beneficial to them, (as I formerly proved) surely a whole World may be, and subsist without them: for these Properties, though they may be proper for the Form or Species of this World; yet, they may be no ways proper for the Species of another kind or sort of World: as for example, The Properties of a Human Creature are quite different from other kinds of Creatures; the like may be of different Worlds: but, in all Material Worlds, there are Self-moving Parts, which is the cause there is self-joyning, uniting, and composing; self dividing, or dissolving; self-regularities, and self-irregularities: also, there is Perception amongst the Parts or Creatures of Nature; and what Worlds or Creatures soever are in Nature, they have Sense and Reason, Life and Knowledg: but, for Light and Darkness, Hot and Cold, Soft and Hard, Leight and Heavy, Dry and Wet, and the like; they are all but particular actions of particular Corporeal Species, or Creatures, which are finite, and not infinite: and certainly, there may be, in Nature, other Worlds as full of varieties, and as glorious and beautiful as this World; and are, and may be more glorious or beautiful, as also, more full of variety than this World, and yet be quite different in all kinds and sorts, from this World: for, this is to be noted, That the different kinds and sorts of Species, or Creatures, do not make Particulars more or less perfect, but according to their kind. And one thing I desire, That my Readers would not mistake my meaning, when I say, The Parts dissolve: for, I do not mean, that Matter dissolves; but, that their particular Societies dissolve.
Appendix to the Grounds of Natural Philosophy
The First Part
Chap. I. Whether There Can Be a Substance, That Is Not a Body
What a Substance, that is not Body, can be, (as I writ in the First Chapter of this Book) I cannot imagine; nor, that there is any thing between Something and Nothing.
But, some may say, That Spiritual Substances are so. I answer: That Spirits must be either Material, or Immaterial: for, it is impossible for a thing to be between Body and no Body.
Others may say, There may be a Substance, that is not a Natural Substance; but, some sort of Substance that is far more pure than the purest Natural Substance.
I answer: Were it never so pure, it would be in the List or Circle of Body: and certainly, the purest Substance, must have the Properties of Body, as, to be divisible, and capable to be united and compounded; and being divisible and compoundable, it would have the same Properties that grosser Parts have: but, if there be any difference, certainly the purest Substance would be more apt to divide and unite, or compound, than the grosser sort. But, as to those sorts of Substance, which some Learned Men have imagined; in my opinion, they are but the same sort of Substance that the Vulgar call, Thoughts, and I name, the Rational Parts; which, questionless, are as truly Body, as the grossest Parts in Nature: but, most Human Creatures are so troubled with the Thoughts of Dissolving, and Dis-uniting, that they turn Fancies and Imaginations, into Spirits, or Spiritual Substances; as if all the other Parts of their Bodies, should become Rational Parts; that is, that all their Parts should turn into such Parts as Thoughts, which I name, the Rational Parts. But that Opinion is impossible: for, Nature cannot alter the nature of any Part; nor can any Part alter its own Nature; neither can the Rational Parts be divided from the Sensitive and Inanimate Parts, by reason those Three sorts constitute but one Body, as being Parts of one Body. But, put the case that the Rational Parts might divide and subsist without the Sensitive and Inanimate Parts; yet, as I said, they must of necessity have the Properties and Nature of a Body, which is, to be divisible, and capable to be united, and so to be Parts: for, it is impossible for a Body, were it the most pure, to be indivisible.
Chap. II. Of an Immaterial
I Cannot conceive how an Immaterial can be in Nature: for, first, An Immaterial cannot, in my opinion, be naturally created; nor can I conceive how an Immaterial can produce particular Immaterial Souls, Spirits, or the like. Wherefore, an Immaterial, in my opinion, must be some uncreated Being; which can be no other than GOD alone. Wherefore, Created Spirits, and Spiritual Souls, are some other thing than an Immaterial: for surely, if there were any other Immaterial Beings, besides the Omnipotent God, those would be so near the Divine Essence of God, as to be petty gods; and numerous petty gods, would, almost, make the Power of an Infinite God. But, God is Omnipotent, and only God.
Chap. III. Whether an Immaterial Be Perceivable
Whatsoever is Corporeal, is Perceivable; that is, may be perceived in some manner or other, by reason it hath a Corporeal Being: but, what Being an Immaterial hath, no Corporeal can perceive. Wherefore, no Part in Nature can perceive an Immaterial, because it is impossible to have a perception of that, which is not to be perceived, as not being an Object fit and proper for Corporeal Perception. In truth, an Immaterial is no Object, because no Body.
But some may say, that, A Corporeal may have a Conception, although not a Perception, of an Immaterial.
I answer, That, surely, there is an innate Notion of God, in all the Parts of Nature; but not a perfect knowledg: for if there was, there would not be so many several Opinions, and Religions, amongst one Kind, or rather, sort of Creatures, as Mankind, as there are; insomuch, that there are but few of one and the same Opinion, or Religion: but yet, that Innate Notion of God, being in all the Parts of Nature, God is infinitely and eternally worshipped and adored, although after several manners and ways; yet, all manners and ways, are joyned in one Worship, because the Parts of Nature are joyned into one Body.
Chap. IV. Of the Differences Between God, and Nature
God is an Eternal Creator; Nature, his Eternal Creature. GOD, an Eternal Master: Nature, GOD’s Eternal Servant. GOD is an Infinite and Eternal Immaterial Being: Nature, an Infinite Corporeal Being. GOD is Immovable, and Immutable: Nature, Moving, and Mutable. GOD is Eternal, Indivisible, and of an Incompoundable Being: Nature, Eternally Divisible and Compoundable. GOD, Eternally Perfect: Nature, Eternally Imperfect. GOD, Eternally Inalterable: Nature Eternally Alterable. GOD, without Error: Nature, full of Irregularities. GOD knows exactly, or perfectly, Nature: Nature doth not perfectly know GOD. GOD is Infinitely and Eternally worshipped: Nature is the Eternal and Infinite Worshipper.
Chap. V. All the Parts of Nature Worship God
All Creatures (as I have said) have an Innate Notion of GOD; and as they have a Notion of God, so they have a Notion to worship GOD: but, by reason Nature is composed of Parts; so is the Infinite Worship to God: and, as several Parts are dividing and uniting after several kinds, sorts, manners and ways; so is their Worship to GOD: but, the several manners and ways of Worship, make not the Worship to GOD less: for certainly, all Creatures Worship and Adore GOD; as we may perceive by the Holy Scripture, where it says, Let the Heavens, Earth, and all that therein is, praise God. But ’tis probable, that some of the Parts being Creatures of Nature, may have a fuller Notion of GOD than others; which may cause some Creatures to be more Pious and Devout, than others: but, the Irregularity of Nature, is the cause of Sin.
In my opinion, though God is Inalterable, yet no ways bounded or limited: for, though GOD’s Decrees are fixt, yet, they are not bound: but, as GOD hath an Infinite Knowledg, He hath also an Infinite Fore-knowledg; and so, fore-knows Nature’s Actions, and what He will please to decree Nature to do: so that, GOD knows what Nature can act, and what she will act; as also, what He will decree: and this is the cause, that some of the Creature’s or Parts of Nature, especially Man, do believe Predestination. But surely, GOD hath an Omnipotent Divine Power, which is no ways limited: for GOD, being above the nature of Nature, cannot have the Actions of Nature, because GOD cannot make Himself no GOD; neither can He make Himself more than what he is, He being the All-powerful, Omnipotent, Infinite, and Everlasting Being.
Chap. VII. Of God’s Decrees Concerning the Particular Parts of Nature
Though Nature’s Parts have Free-will, of Self-motion; yet, they have not Free-will to oppose GOD’s Decrees: for, if some Parts cannot oppose other Parts, being over-power’d, it is probable, that the Parts of Nature cannot oppose the All-powerful Decrees of GOD. But, if it please the All-powerful GOD to permit the Parts of Nature to act as they please, according to their own natural Will; and, upon condition, if they act so, they shall have such Rewards as Nature may be capable to receive; or such Punishments as Nature is capable of; then the Omnipotent GOD doth not predestinate those Rewards, or Punishments, any otherwise than the Parts of Nature do cause by their own Actions. Thus all Corporeal Actions, belong to Corporeal Parts; but, the Rewards and Punishments, to GOD alone: but, what those Punishments and Blessings are, no particular Creature is capable to know: for, though a particular Creature knows there is a GOD; yet, not what GOD is: so, although particular Creatures know there are Rewards and Punishments; yet, not what those Rewards and Punishments are. But mistake me not; for I mean the general Rewards and Punishments to all Creatures: but ’tis probable, that GOD might decree Nature, and her Parts, to make other sorts of Worlds, besides this World; of which Worlds, this may be as ignorant, as a particular Human Creature is of GOD. And therefore, it is not probable (since we cannot possibly know all the Parts of Nature, of which we are parts) that we should know the Decrees of GOD, or the manners and ways of Worship, amongst all kinds and sorts of Creatures.
Chap. VIII. Of the Ten Commandments
In my opinion, the Notions Man hath of GOD’s Commands concerning their Behaviour and Actions to Himself, and their Fellow-Creatures, is the very same that Moses writ, and presented to all those of whom he was Head and Governour. But, mistake me not, I mean only the Ten Commandments; which Commandments are a sufficient Rule for all Human Creatures: and certainly, GOD had decreed, that Moses should be a wise Man, and should publish these wise Commands. But, the Interpretation of the Law must be such, as not to make it no such Law: but, by reason Nature is as much Irregular, as Regular, Human Notions are also Irregular, as much as Regular; which causes great variety of Religions: and their Actions being also Irregular, is the cause that the practise of Human Creatures is Irregular; and that occasions Irregular Devotions, and is the cause of SIN.
Chap. IX. Of Several Religions
Concerning the several Religions, and several Opinions in Religions, which are like several Kinds and Sorts; the Question is,
Whether all Mankind could be perswaded to be of one Religion, or Opinion?
The opinion of the Minor part of my Thoughts, was, That all men might be perswaded.
And, the opinion of the Major part of my Thoughts, was, That Nature, being divisible and compoundable, and having Free-will, as well as Self-motion; and being Irregular, as well as Regular; as also, Variable, taking delight in variety; it was impossible for all Mankind to be of one Religion, or Opinion.
The opinion of the Minor part of my Thoughts, 246,$ was, That the Grace of GOD could perswade all Men to one Opinion.
The Major part of my Thoughts was of opinion, That GOD might decree or command Nature: but, to alter Nature’s nature, could not be done, unless GOD, by his Decree, would annihilate this Nature, and create another Nature, and such a Nature as was not like this Nature: for, it is the nature of this Material Nature, to be Alterable; as also, to be Irregular, as well as Regular; and, being Regular, and Irregular, was a fit and proper Subject for GOD’s Justice, and Mercies; Punishments, and Rewards.
Chap. X. Of Rules and Prescriptions
As Saint Paul said, We could not know Sin, but by the Law; so, we could not know what Punishment we could or should suffer, but by the Law; not only Moral, but Divine Law.
But, some may ask, What is Law?
I answer: Law is, Limited Prescriptions and Rules.
But, some may ask, Whether all Creatures in Nature, have Prescriptions and Rules?
I answer: That, for any thing Man can know to the contrary, all Creatures may have some Natural Rules: but, every Creature may chuse whether they will follow those Rules; I mean, such Rules as they are capable to follow or practise: for, several kinds and sorts of Creatures, cannot possibly follow one and the same Prescription and Rule. Wherefore, Divine Prescriptions and Rules, must be, according to the sorts and kinds of Creatures; and yet, all Creatures may have a Notion, and so an Adoration of God, by reason all the Parts in Nature, have Notions of God. But, concerning particular Worships, those must be Prescriptions and Rules; or else, they are according to every particular Creature’s conception or choice.
Chap. XI. Sins and Punishments, Are Material
As all Sins are Material, so are Punishments: for, Material Creatures, cannot have Immaterial Sins; nor can Material Creatures be capable of Immaterial Punishments; which may be proved out of the Sacred Scripture: for, all the Punishments that are declared to be in Hell, are Material Tortures: nay, Hell it self is described to be Material; and not only Hell, but Heaven, is described to be Material. But, whether Angels, and Devils, are Material, that is not declared: for, though they are named Spirits, yet we know not whether those Spirits be Immaterial. But, considering that Hell and Heaven is described to be
Material, it is probable, Spirits are also Material: nay, our blessed Saviour Christ, who is in Heaven, with God the Father, hath a Material Body; and in that Body will come attended by all the Hosts of Heaven, to judg the quick and the dead; which quick and dead, are the Material Parts of Nature: which could not be actually judged and punished, but by a Material Body, as Christ hath. But, pray mistake me not; I say, They could not be actually judged and punished; that is, not according to Nature, as Material Actions: for, I do not mean here, Divine and Immaterial Decrees. But Christ, being partly Divine, and partly Natural; may be both a Divine and Natural Judg.
Chap. XII. Of Human Conscience
The Human Notions of GOD, Man calls Conscience: but, by reason that Nature is full of Varieties, as having Self-moving Parts; Human Creatures have different Notions, and so different Consciences, which cause different Opinions and Devotions: but, Nature being as much compoundable as dividable, it causes unity of some, as also, divisions of other Opinions, which is the cause of several Religions: which Religions, are several Communities and Divisions. But, as for Conscience, and holy Notions, they being Natural, cannot be altered by force, without a Free-will: so that the several Societies, or Communicants, commit an Error, if not a Sin, to endeavour to compel their Brethren to any particular Opinion: and, to prove it is an Error, or Sin, the more earnest the Compellers are, the more do the Compelled resist; which hath been the cause of many Martyrs. But surely, all Christians should follow the Example of Christ, who was like a meek Lamb, not a raging Lyon: neither did Christ command his Apostles to Persecute; but, to suffer Persecution patiently. Wherefore, Liberty of Conscience may be allowed, conditionally, it be no ways a prejudice to the Peaceable Government of the State or Kingdom.
The Second Part
Chap. I. Whether It Is Possible There Could Be Worlds Consisting Only of the Rational Parts, and Others Only of the Sensitive Parts
The Parts of my Mind did argue amongst themselves, Whether there might not be several kinds and sorts of Worlds in Infinite Nature?
And they all agreed, That probably there might be several kinds and sorts of Worlds.
But afterwards, the Opinion of the Major parts of my Mind, was, That it is not possible: for, though the Rational parts of Nature move free, without Burdens of the Inanimate Parts; yet, being Parts of the same Body, (viz. of the Body of Nature) they could not be divided from the Sensitive and Inanimate Parts; nor the Sensitive and Inanimate Parts, from the Rational.
The Opinion of the Minor Parts of my Mind, was, That a Composed World, of either degree, was not a division from the Infinite Body of Nature, though they might divide so much, as to compose a World meerly of their own Degree.
The Major’s Opinion was, That it was impossible; because the three Degrees, Rational, Sensitive, and Inanimate, were naturally joyned as one Body, or Part.
The Minor’s Opinion was, That a World might be naturally composed only of Rational Parts, as a Human Mind is only composed of Rational Parts; or, as the Rational Parts of a Human Creature, could compose themselves into several Forms, viz. into several sorts and kinds of Worlds, without the assistance of the Sensitive or the Inanimate Parts: for, they fancy Worlds which are composed in Human Minds, without the assistance of the Sensitive.
The Major Part agreed, That the Rational Corporeal Actions, were free; and all their Architectors were of their own Degree: but yet, they were so joyned in every Part and Particle, to the Sensitive and Inanimate, as they could not separate from these two Degrees: for, though they could divide and unite from, and to Particulars, as either of their own Degrees, or the other Degrees; yet, the Three Degrees being but as one united Body, they could not so divide, as not to be joyned to the other Degrees: for, it was impossible for a Body to divide it self from it self.
After this Argument, there followed another; That, if it were possible there could be a World composed only of the Rational Parts, without the other two Degrees; Whether that World would be a Happy World?
The Major Part’s Opinion was, That, were it possible there could be such unnatural Divisions, those divide Parts would be very unhappy: for, the Rational Parts would be much unsatisfied without the Sensitive; and the Sensitive very dull without the Rational: also, the Sensitive Architectors would be very Irregular, wanting their Designing Parts, which are the Rational Parts.
Upon which Argument, all the Parts of my Mind agreed in this Opinion, That the Sensitive was so Sociable to the Rational, and the Rational so Assisting to the Sensitive, and the Inanimate Parts so necessary to the Sensitive Architectors, that they would not divide from each other, if they could.
Chap. II. Of Irregular and Regular Worlds
Some Parts of my Mind were of opinion, That there might be a World composed only of Irregularities; and another, only of Regularities: and some, that were partly composed of the one, and the other.
The Minor Part’s Opinion was, That all Worlds were composed partly of the one, and partly of the other; because all Nature’s Actions were poysed with Opposites, or Contraries: wherefore, there could not be a World only of Irregularities, and another of Regularities.
The Major Part’s Opinion, was, That Nature’s Actions were as much poysed by the contrary Actions of Two Worlds, as by the contrary Actions of the Parts of One World, or one Creature: As for example, The Peace and Trouble, Health and Sickness, Pain and Ease, and the like, of one Human Creature; and so of the contrary Natures of several kinds and sorts of Creatures of one and the same World.
After which Discourse, they generally agreed, There might be Regular and Irregular Worlds; the one sort to be such happy Worlds, as that they might be named Blessed Worlds; the other so miserable Worlds, as might be named Cursed Worlds.
CHAP. III. Whether there be Egress and Regress between the Parts of several Worlds.
There arose a Third Argument, viz. Whether it was possible for some of the Creatures of several Worlds, to remove, so as to remove out of one World, into another?
The Major Part’s Opinion was, That it was possible for some Creatures: for, if some particular Creatures could move all over the World, of which they were a part, they might divide from the Parts of the World they were of, and joyn with the Parts of another World.
The Minor Part’s Opinion was, That they might travel all over the World they were part of, but not to joyn with the Parts of another World, to which they belong not.
The Major’s Opinion was, That every Part and Particle, belonged to the Infinite Body of Nature, and therefore not any Part could account it self not of the Infinite Body; and being so, then every Part of Nature may joyn, and divide from and to particular Parts, as they please, if there were not Obstructions and Hindrances, and some Parts did not obstruct other Parts: Wherefore, if there were not Obstructions, there might be Egress and Regress amongst the particular Parts of several Worlds.
The Minor’s Opinion was, That if it could be according to the Major’s Opinion, it would cause an Infinite Confusion in Infinite Nature: for, every Creature of every World, was composed according to the Nature and Compositions of the World they were of: wherefore, the Products of one kind or sort of Worlds, would not be sutable, agreeable, and Regular, to the productions of another kind.
The Major Part’s Opinion was, That it was impossible, since Nature is one united Body, without Vacuum, but that the Parts of all Worlds must have Egress and Regress.
Chap. IV. Whether the Parts of One and the Same Society, Could, After Their Dissolution, Meet and Unite
The Fifth Argument, was partly of the same Subject, viz. Whether the particular Parts of a Creature, (such as a Human Creature is) could travel out of one World into another, after the dissolution of his Human Life?
The Major Part’s Opinion was, That they could.
The Minor’s Opinion was, They could not; because the particular Parts so divided and joyned to and from other particular Parts and Societies, as it was impossible, if they would, so to agree, as to divide from those Parts and Societies they are joyned to, and from those they must joyn with, to meet in another World, and joyn as they would, in the same Society they were of, when the whole Society is dissolved. Neither can Parts divide and joyn, as they would: for, though Self-moving Parts have a Free-will to move; yet, being subject to Obstructions, they must move as they can: for, no particular Part hath an absolute Power. Wherefore, the Dispersed Parts of a Dissolved Society, cannot meet and joyn as they would. Besides, every Part is as much affected to one Sort, Kind, or Particular, they are Parts of, as to another. Besides, the Knowledg of every Part alters, according as their Actions alter: so that the Parts of one and the same Society, after division, have no more knowledg of that Society.
Chap. V. Whether, If a Creature Being Dissolved, and Could Unite Again, Would Be the Same
The Sixth Argument was, That, put the case it were possible all the several Parts belonging to one and the same Society; as for example, To one Human Creature, after his Human Life was dissolved, and his Parts dispersed, and afterwards, all those Parts meeting and uniting; Whether that Human Creature would be the same?
The Minor Part’s Opinion was, That it could not be the same Society: for, every Creature was according to the nature of their Kind or Sort; and so according to the Form and Magnitude of one of their Kind or Sort.
The Major Part’s Opinion was, That though the Nature of every particular Creature had such Forms, Shapes, and Properties, as was natural to that sort of Creatures they were of; yet, the Magnitude of particular Creatures of one and the same sort, might be very different.
The Minor Part’s Opinion was, That if all the Parts of one Society, as for example, a Man, from the first time of his Production, to the time of his Dissolution, should, after division, come to meet and unite; that Man, or any other Creature, would be a Monstrous Creature, as having more Parts than was agreeable to the nature of his Kind.
The Major Part’s Opinion was, That though the Society, viz. The MAN, would be a Society of greater Magnitude; yet, not any ways different from the Nature of his Kind.
Chap. VI. Of the Resurrection of Human Kind
The Seventh Argument, was, Whether all the particular Parts of every Human Creature, at the time of the Resurrection, be, to meet and joyn, as being of one and the same Society?
The Minor Part’s Opinion was, They shall not: for, if all those Parts that had been of the same Body and Mind of one Man, from his first Production, to the last of his Dissolution; or, from his Birth, to the time of his Death, (supposing him to have liv’d long) should meet and joyn, as one Society, that is, as one Man; that Man, at the time of his Resurrection, would be a Gyant; and if so, then old Men would be Gyants; and young Children, Dwarfs.
The Major Part’s Opinion was, That, if it was not so, then every particular Human Society would be imperfect at the time of their Resurrection: for, if they should only rise with some of their Parts, as (for example) when they were in the strength of their Age, then all those Parts that had been either before, or after that time, would be unjustly dealt with, especially if Man be the best Product in Nature. Besides, if a dead Child did rise a Man, as at his most perfect Age, it could not be said, He rises according to a Natural Man, having more Parts than by Nature he ever had; and an old Man, fewer Parts than naturally he hath had: so, what by Adding and Diminishing the Parts of particular Men, it would not cause only Injustice; but, not any particular Human Creature, would be the same he was.
Chap. VII. Of the Dissolution of a World
The Eighth Argument was, That when all Human Creatures that were dissolved, should rise, Whether the World they were of, should not be dissolved?
All the Parts of my Mind agreed, That when all the Human Creatures that had been dissolved, should rise, the whole World, besides themselves, must also dissolve, by reason they were Parts of the World: for, when all those numerous dissolved and dispersed Parts, did meet and joyn, the World wanting those Parts, could not subsist: for, the Frame, Form, and Uniformity of the World, consisted of Parts; and those Parts that have been of the Human Kind, are, at several times, of other kinds and sorts of Creatures, as other sorts and kinds are of Human Kind; and all the Sorts and Kinds, are Parts of the World: so that the World cannot subsist, if any kind or sort of Creatures, that had been from the first time of the Creation, should be united; I mean, into one and the same sort or kind of Creatures; as it would be, if all those that are Quick, and those that have been Dissolved, (that is, have been dead) should be alive at one time.
Chap. VIII. Of a New Heaven, and a New Earth
The Ninth Argument was, That if a World could be dissolved, and that the Human Creatures should rise, and reunite; what World should they reside in?
All the Parts of my Thoughts generally agreed, That the Omnipotent GOD would command the Parts of His Servant NATURE, to compose other Worlds for them, into which Worlds they should be separated; the Good should go into a Blessed World; the Bad, into a Cursed World: and the Sacred Scripture declares, That there shall be a New Heaven, and a New Earth; which, in their opinion, was a Heaven and a Hell, for the Blessed and Cursed Human Kind of this World.
Chap. IX. Whether There Shall Be a Material Heaven and Hell
The Tenth Argument was, Whether the Heaven and Hell that are to be produced for the Blessed and Cursed, shall be Material?
The Minor Part’s Opinion was, That they shall not be Material.
The Major Parts were of opinion, They shall be Material, by reason all those Creatures that did rise, were Material; and being Material, could not be sensible either of Immaterial Blessings, or Punishments: neither could an Immaterial World, be a fit or proper Residence for Material Bodies, were those Bodies of the purest Substance. But, whether this Material Heaven and Hell, shall be like other Material Worlds, the Parts of my Mind could not agree, and so not give their Judgment. But, in this they all agreed, That the Material Heaven and Hell, shall not have any other Animal Creatures, than those that were of Human kind, and those not produced, but raised from Death.
But when they came to argue, Whether there might be Elements, Minerals, and Vegetables, they could not agree; but some did argue, and offer to make proof, That there might be Mynes of Gold, and Rocks of Diamonds, Rubies, and the like; all which, were Minerals. Also, some were of opinion, there were Elements: for, Darkness and Light, are Elemental Effects: and, if Hell was a World of Darkness; and Heaven, a World of Light; it was probable there were Elements.
Chap. X. Concerning the Ioys or Torments of the Blessed and Cursed, After They Are in Heaven, or Hell
As for the Ioys of Heaven, and the Torments of Hell, all the Parts of my Mind agreed, they could not conceive any more probably, than those they had formerly conceived: which former Conceptions they had occasioned the Sensitive Parts to declare; and having been formerly divulged in the Book of my Orations, their Opinion was, That it would be a superfluous Work to cause them to be repeated in this Book. But, the Ground or Foundation of those Conceptions, is, That God may decree, That both the Sensitive and Rational Parts of those that are restored to Life, should move in variety of Perceptions, or Conceptions, without variety of Objects: and, that those Creatures (viz. Human Creatures) that are raised from Death to Life, should subsist without any Forrein Matter, but should be always the same in Body and Mind, without any Traffick, Egress, or Regress of Forrein Parts. And the proof, that the Sensitive and Rational Parts of Human Creatures, may make Perceptions, or rather Conceptions, without Forrein Objects, is, That many men in this world have had Conceptions, both amongst the Rational and Sensitive, which Man names Visions, or Imaginations; whereof some have been Pleasing and Delightful; others, Displeasing, and Dreadful.
The Third Part
The Preamble
The Parts of my Mind, after some time of respite from Philosophical Arguments, delighting in such harmless Pastimes; did begin to argue about a Regular and Irregular World; having formerly agreed, there might be such Worlds in Nature; and that the Regular Worlds, were Happy Worlds; the Irregular, Miserable Worlds. But, there was some division amongst the Parts of my Mind, concerning the choice of their Arguments; as, Whether to argue, first, of the particular Parts of the Regular, or of the Irregular World. But, at last, they agreed to argue, first, of the Regular World. But, pray mistake not these Arguments; for they are not Arguments of such Worlds as are for the reception of the Blessed and Cursed Humans, after their Resurrections: but, such as these Worlds we are of, only freely Regular, or Irregular. Also, though I treat but only of one Regular World, and one Irregular World; yet, my opinion is, there may be a great many Irregular Worlds, and a great many Regular Worlds, of several kinds and sorts: but, these I shall treat of, are such as are somewhat like this World we are of.
Chap. I. Of the Happy and Miserable Worlds
The First Argument was, Whether there might not be such Worlds in Nature, as were in no kind or sort like this World we are of?
They all agreed, That it was probable there was.
The Second Argument was, Whether it was probable that the Happy and Miserable Worlds were, in any kind, like this we are of.
They all agreed, It was probable that this World was somewhat like both one, and the other; and so, both those were somewhat like this: for, as the Happy World was no ways Irregular; and the Miserable World no ways Regular: so this World we are of, was partly Irregular, and partly Regular; and so it was a Purgatory World.
Chap. II. Whether There Be Such Kinds and Sorts of Creatures in the Happy and Blessed World, as in This World
The Third Argument was, Whether it was probable, the Happy and Miserable Worlds, had Animal, Vegetable, Mineral, and Elemental Kinds?
They agreed, It was probable there were such Kinds: but yet, those Kinds, and particular sorts of those Kinds, might be different from those of this World.
The Fourth Argument was, Whether there was Human sorts of Creatures in those Worlds.
They all agreed, There was.
Chap. III. Of the Births and Deaths of the Heavenly World
The Fifth Argument was, Whether there could be Births and Deaths in the Happy World?
Some Parts of my Mind were of opinion, That if there was so Regular a World, as that there were no Irregularities in it, there could not be Deaths: for, Death was a Dissolution; and if there was no Death, there could be no Birth, or Production: for, if any particular sort of Creatures should Encrease, and never dissolve, they would become Infinite; which every particular kind or sort of Creatures, may be, for time, and be Eternal; as also, be Infinite for Number; because, as some dissolve, others are produced. And so, if particular sorts or kinds of Creatures, be Eternal; the particular Production and Dissolution, is Infinite: but, if any Sort, or Kind, should encrease, without decrease, not any particular World could contain them: As for example, If all the Human Creatures that have been produced from our Father Adam, (which hath not been above Six thousand years) should be alive, this World could not contain them; much less, if this World, and the Human sorts of Creatures, had been of a longer date. And besides, if there should be a greater Encrease, by the Number of Human Creatures: in truth, the numerous Encrease, would have caused Mankind, in the space of Six thousand years, to be almost Infinite.
But, the Minor Parts of my Mind was of opinion, That then the Happy World could not be so perfectly Regular, if there was Death.
The Major Part’s opinion was, That some sorts of Deaths were as regular, as the most Regular Births: for, though Diseases were caused by Irregular Actions, yet, Death was not: for, as it is not Irregular, to be old; so it is not Irregular, to dye. But, this Argument broke off for that time.
Chap. IV. Whether Those Creatures Could Be Named Blessed, That Are Subject to Dye
The Sixth Argument was, Whether those Creatures could be called Blessed, or Happy, that are subject to dye?
The Major Parts of my Mind was of opinion, That, if Death was as free from Irregularities, as Birth; then it was as happy to Dye, as to be Born.
The Minor Parts were of opinion, That though Dissolution might be as Regular as Composition; yet, it was an Unhappiness for every particular Society, to be dissolved.
The Major Part’s Opinion, was, That though the particular Societies were dissolved; yet, by reason the general Society of the Kind, did continue, it was not so much Unhappiness; considering, particular Parts, or Creatures, did make the General Society; and not, the General, the Particular Societies: so that, the Parts of the Particulars, remained in the General, as in the Kind of Sort.
The Minor Parts were of opinion, That the Particulars of the same Kind or Sort, (as Mankind) did contribute but little to the General: for, other sorts of Creatures did contribute more than they; only Mankind was the Occasion, or Contributor of the First Foundation, but no more: but, the other Parts or Creatures of the World, did contribute more to their Kind, than the Creatures of the same Kind did: and, as other Kinds, and Sorts, did contribute to Mankind; so Mankind, to other Kinds or Sorts: for, all Kinds and Sorts, did contribute to the Subsistance and Assistance of each other.
The Major Part’s Opinion was, That if all the Parts of a World did assist each other, then Death could be no Unhappiness, especially in the Regular World; by reason all Creatures in that World, of what Kind or Sort soever, was Perfect and Regular: so that, though the particular Human Creatures did dissolve from being Humans; yet, their Parts could not be Unhappy, when they did unite into other Kinds, and Sorts, or particular Societies: for, those other sorts and kinds of Creatures, might be as happy as Human Creatures.
Chap. V. Of the Productions of the Creatures of the Regular World
The Seventh Argument was, of Productions of the Creatures of the Regular World, viz. Whether their Productions were frequent, or not?
The Minor Part’s Opinion, was, That they were frequent.
The Major Part’s Opinion, was, That they were not frequent, or numerous, by reason the World was Regular, and so all the Productions or Generations, were Regular; but could not exceed such a Number as was, regularly, sufficient for a World, of such a Dimension as the Regular World; and according to the Dimensions, must the Society or Creatures be, let them be large or little.
Chap. VI. Whether the Creatures in the Blessed World, Do Feed, and Evacuate
The Eighth Argument, was, Whether the Blessed Humans, in the Happy World, did Eat, and Evacuate?
They agreed, That, if they did feed, they must evacuate.
Then there was a Dispute, Whether those Happy Creatures did eat?
They all agreed, That, if they were Natural Human Creatures, they had Natural Appetites: but, by reason there were no Irregularities in this World, the Human Creatures had not any Irregular Appetites, nor Irregular Digestions; Irregular Passions, or Irregular Pastimes.
Then there arose a Dispute, Whether those Blessed Creatures did sleep?
Some were of opinion, They did not sleep: for, Sleep was occasioned through a weariness of the Sensitive Organs, making perceptions of Forrein Objects; and all Weariness, or Tiredness, was Irregular.
The Major part of my Mind, was of a contrary Opinion; because the delight of Nature, is in Variety: and therefore, Regular Sleeps were delightful.
The Minor was of opinion, That Sleep was like Death, and therefore it could not be Happy.
But, at last, they did conclude, That Sleep, being a soft and quiet Repose, (as being retired from all Actions concerning Forrein Parts, and had only Actions at Home, and of private Affairs; and that all the Parts of Body and Mind, were then most sociable amongst themselves) that the Blessed Humans did sleep.
Chap. VII. Of the Animals, and of the Food of the Humans of the Happy World
The Ninth Argument, was, Whether there were all sorts of Animals in the Regular World? All the Parts of my Mind agreed, That if there were such Creatures as Human Creatures, it was probable there was other Animal Creatures: but, by reason there was no Irregularities, there could not be Cruel or Ravenous Animal Creatures: for, a Lyon, Leopard, or Wolf, in that World, would be as harmless as a Sheep in this; and all Kites, Hawks, and the like ravenous Birds, would be as harmless as those Birds that only feed on the Berries, and Fruit of the Earth.
Chap. VIII. Whether It Is Not Irregular, for One Creature to Feed on Another
The Tenth Argument was, Whether it was not Irregular, for one Creature to feed on another?
Some were of opinion, That it was natural for one Creature to subsist by another, and to assist each other; but not cruelly to destroy each other.
Upon this Argument, the Parts of my Mind divided into a Minor and a Major part.
The Minor Part’s opinion, was, That, since all the Creatures in Nature, had Life; then, all Creatures that did feed, did destroy each other’s Life.
The Major Part’s Opinion, was, That they might be assisted by the Lives of other Creatures, and not destroy their Lives: for, Life could not be destroyed, though Lives might be occasionally alter’d: but, some Creatures may assist other Creatures, without destruction or dissolution of their Society: as for example, The Fruits and Leaves of Vegetables, are but the Humorous Parts of Vegetables, because they are divisible, and can encrease and decrease, without any dissolution of their Society; that is, without the dissolution of the Plant. Also, Milk of Animals, is a superfluous Humor of Animals: and, to prove it to be a superfluous Humor, I alledg, That much of it oppresses an Animal. The same I say of the Fruits and Leaves of many sorts of Vegetable Creatures. Besides, it is natural for such sorts of Creatures to have their Fruits and Leaves to divide from the Stock.
The Minor Part’s Opinion, was, That the Milk of Animals, and the Fruits of Vegetables, and the Herbs of the Earth, had as much Life as their Producers.
The Major Part’s Opinion, was, That though they had as much Life as their Producers; yet, it was natural for such off-springs to change and alter their Lives, by being united to other sorts of Creatures: as for example, An Animal eats Fruit and Herbs; and those Fruits and Herbs convert themselves into the nature of those Animals that feed of them. The same is of Milk, Eggs, and the like; out of which, a condition of Life is endeavoured for: and, for proof, such sorts of Creatures account an Animal Life the best; and therefore, all such superfluous Parts of Creatures, endeavour to unite into an Animal Society; as we may perceive, that Fruits and Herbs, are apt to turn into Worms, and Flies; and some Parts of Milk, as Cheese, will turn into Maggots; so that when Animals feed of such Meats, they occasion those Parts they feed on, to a more easie Transformation; and not only such Creatures, but Humans also, desire a better Change: for, what Human would not be a glorious Sun, or Starr?
After which Discourse, all the Parts of my Mind agreed unanimously, That Animals, and so Human Creatures, might feed on such sorts of Food, as aforesaid; but not on such Food as is an united Society: for, the Root and Foundation of any kind and sort of Creature, ought not to be destroyed.
Chap. IX. Of the Continuance of Life in the Regular World
The Opinion of the Parts of my Mind, was, That, it was probable, that all Societies in the Regular World, (that is, all such Parts of Nature as are united into particular Creatures) are of long life, by reason there are no Irregularities to destroy them, before their natural time.
But then a Dispute was raised amongst the Parts of my Mind, concerning the natural time, that is, the proper time of the Lives of those Creatures: for, all Creatures were not of the same time of Production; nor, after their Production, of the same time of Continuance. But the Parts of my Mind concluded, That though they could not judg by observation of any Creature, no, not of their own Sort; yet, they did believe they could judg better of Human Creatures, as being, at that time, of a Human Society, than of any other: but, by reason they were of this World (that is, Irregular in part) they did believe they might very much err in their Judgment, concerning the continuance of Human Lives, in the Happy World. But, after much debate, they concluded, That a Human Creature, in the Regular World, might last as long as the Productions did not oppress or burden that World, (for that would be irregular) but how long a time that might be, they could not possibly conceive or imagine.
Chap. IX. Of the Excellency and Happiness of the Creatures of the Regular World
The Parts of my Mind could not possibly, being Parts of a Purgatory World, conceive the happy condition of all Creatures in the Regular World; but only, conceiving there was no Irregularities, they did also conceive, that all Creatures there, must be in perfection; and that the Elemental Creatures were purer, without drossie mixtures; so that their Earth must needs be so fruitful, that it produces all sorts of excellent Vegetables, without the help of Art; and their Minerals as pure, as all sorts of Stone that are transparent, and as hard as Diamonds; the Gold and Silver, more pure than that which is refined in our World. The truth is, that, in their Opinions, the meanest sorts of Metal in the Regular World, were more pure than the richest sort in this World: so that then, their richest Metal must be as far beyond ours, as our Gold is beyond our Iron, or Lead. As for the Elemental Waters in the Regular World, they must be extraordinary smooth, clear, flowing, fresh, and sweet; and the Elemental Air only, a most pure, clear, and glorious Light; so that there could be no need of a Sun: and, by reason all the Air was a Light, there could be no Darkness; and so, no need of a Moon, or Starrs. The Elemental Fire, although it was Hot, yet it was not Burning. Also, there could neither be scorching Heats, nor freezing Colds, Storms, nor Tempest: for, all Excess is irregular. Neither could there be Clouds, because no Vapours. But, not to be tedious; it was my Mind’s Opinion, That all the Parts of the Happy World, being Regular, they could not obstruct each other’s Designs or Actions; which might be a cause, that both the Sensitive and Rational Parts may not only make their Societies more curious, and their Perceptions more perfect; but their Perceptions more subtile: for, all the actions of that World being Regular, must needs be exact and perfect; in so much, that every Creature is a perfect Object to each other; and so every Creature must have, in some sort, a perfect Knowledg of each other.
Chap. XI. Of Human Creatures in the Regular World
The Opinion of my Mind, was, That the Happy World, having no Irregularities, all Creatures must needs be Excellent, and most Perfect, according to their Kind and Sort; amongst which, are Human Creatures, whose Kinds, or Sorts, being of the Best, must be more excellent than the rest, being Exactly formed, and Beautifully produced: there being, also, no Irregularities, Human Creatures cannot be subject to Pains, Sickness, Aversions, or the like; or, to Trepidations, or Troubles; neither can their Appetites, or Passions, be irregular: wherefore, their Understanding is more clear, their Judgments more poysed: and by reason their Food is Pure, it must be Delicious, as being most tastable: also, it must be wholsome, and nourishing; which occasions the Parts of Body and Mind, to be more Lively and Pleasant.
Chap. XII. Of the Happiness of Human Creatures in the Material World
The Happiness that Human Creatures have in the Regular World, is, That they are free from any kind or sort of Disturbance, by reason there are no Irregular Actions; and so, no Pride, Ambition, Faction, Malice, Envy, Suspition, Jealousie, Spight, Anger, Covetousness, Hatred, or the like; all which, are Irregular Actions among the Rational Parts: which occasions Treachery, Slander, false Accusations, Quarrels, Divisions, Warr, and Destruction; which proceeds from the Irregularities of the Sensitive Parts, occasioned by the Rational, by reason the Sense executes the Mind’s Designs: but, there are no Plots or Intrigues, neither in their State, nor upon their Stage; because, though they may act the parts of Harmless Pleasures; yet, not of Deceitful Designs: for, all Human Creatures, live in the Regular World, so united, that all the particular Human Societies, (which are particular Human Creatures) live as if they were but one Soul, and Body; that is, as if they were but one Part, or particular Creature. As for their pleasures, and pleasant Pastimes; in my opinion, they are such, as not any Creature can express, unless they were of that World, or Heaven: for, all kinds and sorts of Creatures, and all their Properties or Associations, in this World we are of, are mixt; as, partly Irregular; and partly, Regular; and so it is but a Purgatory-World. But surely, all Human Creatures of that World, are so pleasant and delightful to each other, as to cause a general Happiness.
The Fourth Part
Chap. I. Of the Irregular World
After the Arguments and Opinions amongst the Parts of my Mind, concerning a Regular World; their Discourse was, of an Irregular World: Upon which they all agreed, That if there was a World that was not in any kind or sort, Irregular; there must be a World that was not in any kind or sort, Regular. But, to conceive those Irregularities that are in the Irregular World, is impossible; much less, to express them: for, it is more difficult to express Irregularities, than Regularities: and what Human Creature of this World, can express a particular Confusion, much less a World of Confusions?
Which I will, however, endeavour to declare, according to the Philosophical Opinions of the Parts of my Mind.
Chap. II. Of the Productions and Dissolutions of the Creatures of the Irregular World
According to the Actions of Nature, all Creatures are produced by the Associations of Parts, into particular Societies, which we name, Particular Creatures: but, the Productions of the Parts of the Irregular World, are so Irregular, that all Creatures of that World are Monstrous: neither can there be any orderly or distinct kinds and sorts; by reason that Order and Distinction, are Regularities. Wherefore, every particular Creature of that World, hath a monstrous and different Form; insomuch, that all the several Particulars are affrighted at the Perception of each other: yet, being Parts of Nature, they must associate; but, their Associations are after a confused and perturbed manner, much after the manner of Whirlwinds, or Aetherial Globes, wherein can neither be Order, nor Method: and, after the same manner as they are produced, so are they dissolved: so that, their Births and Deaths are Storms, and their Lives are Torments.
Chap. III. Of Animals, and of Humans, in the Irregular World
It has been declared in the former Chapter, That there was not any perfect Kind or Sort of Creatures in the Irregular World: for, though there be such Creatures as we name Animals; and amongst Animals, Humans: yet, they are so Monstrous, that, being of confused Shapes, or Forms, none of those Animal Creatures can be said to be of such, or such a sort; because they are of different disordered Forms. Also, they cannot be said to be of a perfect Animal-kind, or any Kind; by reason of the variety of their Forms: for, those that are of the nature of Animals, especially of Humans, are the most miserable and unhappy of all the Creatures of that World; and the Misery is, That Death doth not help them: for, Nature being a perpetual Motion, there is no rest either alive or dead. In this World, it’s true, some Societies (viz. some Creatures) may, sometimes, after their Dissolutions, be united into more Happy Societies, or Forms; which, in the Irregular World, is impossible; because all Forms, Creatures, or Societies, are miserable: so that, after dissolution, those dispersed Parts cannot joyn to any other Society, but what is as bad as the former; and so those Creatures may dissolve out of one Misery, and unite into another; but cannot be released from Misery. Page 284
Chap. IV. Of Objects, and Perceptions
The Opinions amongst the Parts of my Mind, were, That in the Unhappy, or Miserable World, all the actions of that World, being irregular, it must needs be, that all sorts of Perceptions of that World, must also be irregular: not only because the Objects are all irregular; but, the perceptive actions are so too; in such manner, that, what with the irregularity of the Objects, and the irregularity of the Perceptions, it must, of necessity, cause a horrid confusion, both of the Sensitive and Rational Parts of all Creatures of that World, in so much, that not only several Creatures may appear as several Devils to each other; but, one and the same Creature may appear, both to the Sense and Reason, like several Devils, at several times.
Chap. V. The Description of the Globe of the Irregular World
The Opinion of my Mind was, That the Globe of the Irregular World was so irregular, that it was a Horrid World: for though, being a World, it might be somewhat like other Worlds, both Globous, and a Society of it self, by its own Parts; and therefore might have that which we name Earth, Air, Water, and Fire: but, for Sun-light, Moon-light, Starr-light, and the like, they are not parts of the World they appear to; and are Worlds of themselves. But, there can be no such Appearances in the Irregular World: for, the Irregularities do obstruct all such Appearances; and the Elemental Parts (if I may name them so) are as irregular, and therefore as horrid as can be: so that it is probable, that the Elemental Fire is not a bright shining Fire, but a dull, dead Fire, which hath the Effects of a strong Corrosive Fire, which never actually Heats, but actually Burns; so that some Creatures may both freeze and burn at once. As for the Earth of that World, it is probable that it is like corrupted Sores, by reason all Corruptions are produced by Irregular Motions; from which Corruptions, may proceed such stinking Foggs, as may be as far beyond the scent of Brimstone, or any the worst of Scents that are in this World, as Spanish or Roman Perfumes, or Essences, are beyond the scent of Carion, or Assafoetida; which causes all Creatures (of Airy Substances) that breathe, to be so infected, as to appear like Poysoned Bodies. As for their Elemental Water, ’tis probable, that it is as black as Ink, as bitter as Gaul, as sharp as Aquafortis, and as Salt as Brine, mixt irregularly together, by reason the Waters there, must needs be very troubled Waters. As for the Elemental Air, I shall declare the Opinion of my Rational Parts, in the following Chapter.
Chap. VI. Of the Elemental Air, and Light of the Irregular World
’Tis probable, that the Elemental Air of the Irregular World, is neither perfectly Dark, nor perfectly Light; for, either would be, in some part or kind, a Perfection or Regularity: but, being irregular, it must be a perturbed Air; and, being perturbed, it is probable it produces several Colours. But, mistake me not, I do not mean such Colours as are made by perturbed Light; but, such as are made by perturbed Air: and, through the Excess of Irregularities, may be Horrid Colours; and, by reason of the Aetherial whirling Motions, which are Circular Motions, the Air may be of the colour of Blood, a very horrid Colour to some sorts of Creatures: but ’tis probable, this Bloody Colour is not of a pure Bloody Colour, but of a corrupted Bloody Colour: and so the Light of the Irregular World, may, probably, be of a corrupt Bloody Colour: but, by the several Irregular Motions, it may be, at several times, of several corrupted Bloody Colours: and by reason there are no intermissions of Air, there can be no intermissions of this Light, in the Irregular World. Page 287
Chap. VII. Of Storms, and Tempests, in the Irregular World
As for Storms, and Tempests, and such irregular Weather, ’tis probable there are continual Winds and Thunders, caused by the disturbance of the Air; and those Storms and Tempests, being irregular, must needs be violent, and therefore very horrid. There may also be Lightnings, but they are not such as those that are of a fiery colour; but such as are like the colour of Fire and Blood mixt together. As for Rain, being occasioned by the Vapours from the Earth and Waters, it is according as those Vapours gather into Clouds: but, when there is Thunder, it must needs be violent.
Chap. VIII. Of the Several Seasons, or Rather, of the Several Tempers in the Irregular World
As for several Seasons; there can be no constant Season, because there is no Regularity; but rather, a great Irregularity, and Violence, in all Tempers and Seasons; for there is no mean Degree: and surely, their Freezing is as sharp and corroding, as their Corrosive-Burnings; and it is probable, that the Ice and Snow in that world, are not as in this world, viz. the Ice to be clear, and the Snow white; because there the water is a troubled, and black water; so that the Snow is black, and the Ice also black; not clear, or like black polished Marble; but ’tis probable, that the Snow is like black Wool; and the Ice, like unpolished black Stone; not for Solidity, but for Colour and Roughness.
Chap. IX. The Conclusion of the Irregular and Unhappy or Cursed World
I have declared in my former Chapter, concerning the Irregular World, That there could not be any exact, or perfect kind or sort, because of the Irregularities; not that there is not Animal, Vegetable, Mineral, and Elemental Actions, and so not such Creatures; but, by reason of the Irregularities, they are strangely mixt and disordered, so that every Particular seems to be of a different Kind, or sort, being not any ways like each other; and yet, may have the nature of such Kinds, and Sorts, by reason they are Natural Creatures, although irregularly Natural: but, those irregular Natural Creatures, cannot chuse, by the former Descriptions, but be Unhappy, having, in no sort or kind, Pleasure, or Ease: and for such Creatures that have such Perceptions as are any way like ours, they are most Miserable: for, by the Sense of Touch, they freeze and burn: by the sense of Tast, they have Nauseousness, and Hunger, being not satisfied: by the sense of Scent, they are suffocated, by reason of irregular Respiration: by the sense of Hearing, and sense of Seeing, they have all the horrid Sounds and Sights, that can be in Nature: the Rational Parts are, as if they were all distracted or mad; and the Sensitive Parts tormented with Pains, Aversions, Sicknesses, and Deformities; all which is caused through the Irregular Actions of the Parts of the Irregular World; so that the Actions of all sorts of Creatures, are Violent, and Irregular.
But, to conclude: As all the Creatures of our World, were made for the Benefit of Human Creatures; so, ’tis probable, all the Creatures of the Irregular World, were produced for the Torment and Confusion of Human Creatures in that World.
The Fifth Part, Being Divided Into Fifteen Sections
Concerning Restoring-Beds, or Wombs
I
At the latter end of my Philosophical Conceptions, the Parts of my Mind grew sad, to think of the dissolving of their Society: for, the Parts of my Mind are so friendly, that although they do often Dispute and Argue for Recreation and Delight-sake; yet, they were never so irregular, as to divide into Parties, like Factious Fellows, or Unnatural Brethren: which was the reason that they were sad, to think their kind Society should dissolve, and that their Parts should be dispersed and united to other Societies, which might not be so friendly as they were. And, after many several Thoughts, (which are several Rational Discourses: for, Thoughts are the Language of the Mind) they fell into a Discourse of Restoring Beds, or Wombs, viz. Whether there might not be Restoring Beds, as well as Producing Beds, or Breeding Beds. And, to argue the case, they agreed to divide into Minor and Major Parts.
II
The Major Parts of my Mind were of opinion, That there are Beds, or Wombs, of Restoration, as well as Beds of Production: for, if Nature’s actions be poysed, there must be one, as well as the other.
The Minor Part’s Opinion, was, That, as all Creatures were produced, so all Creatures were subject to dissolve: so that, the poyse of Nature’s Productions, was Nature’s Dissolutions, and not Restorations.
The Major Part’s Opinion, was, That there are Restorations in Nature: for, as some dissolved, others united in every kind and sort of Creature, which was a Restoration to the kinds and sorts of Creatures.
The Minor Part’s Opinion, was, That though every sort and kind of Creatures, continued as the Species of each sort and kind; yet, they did not continue by such Restorations as they were arguing about: for though, when some Creatures dye, others of the same Sort or Species, are born or bred; yet, they are Produced, not restored: for, they conceived, that Restoration was a reviving and re-uniting the Parts of a Dissolved Society or Creature; which Restoration was not natural, at least, not usual.
The Major Part’s Opinion, was, That Restoration was natural, and usual: for, there were many things, or Creatures, restored, in some sort, after they were dead.
The Minor Part’s Opinion, was, That some Creatures might be restored from some Infirmities, or Decays; but, they could not be restored after they were dissolved, and their Parts dispersed.
The Major Part’s Opinion, was, That if the Roots, Seeds, or Springs of a Society, or Creature, were not dissolved and dispersed, those Creatures might be restored to their former condition of Life, if they were put, or received, into the Restoring Beds: As for example, A dry and withered Rood of some Vegetable, although the Parts of that Vegetable be, as we say, dead; yet, they are often restored by the means of some Arts: also, dead Sprigs will, by Art, receive new Life.
The Minor Part’s Opinion, was, That if there were such actions of Nature, as Restoring actions; yet, they could not be the Poysing Actions, nor the Artificial Actions: for, not any dead Creature can be restored by Art.
III
Some of the Gravest Parts of my Mind, made this following Discourse to some other Parts of my Mind.
Dear Associates, There hath been many Human Societies, that have perswaded themselves, That there are such Restoring Actions of Nature, which will restore, not only a Dead, but a Dispersed Society; by reason they have observed, That Vegetables seem to dye in one Season, and to revive in another: as also, that the Artificial Actions of Human Creatures, can produce several Artificial Effects, that resemble those we name Natural; which hath occasioned many Human Creatures to wast their Time and Estates, with Fire and Furnace, cruelly torturing the Productions of Nature, to make their Experiments. Also, they trouble themselves with poring and peeping through Telescopes, Microscopes, and the like Toyish Arts, which neither get Profit, nor improve their Understanding: for, all such Arts prove rather ignorant Follies, than wise Considerations; Art being so weak and defective, that it cannot so much assist, as it doth hinder Nature: but, there is as much difference between Art and Nature, as between a Statue and a Man; and yet Artists believe they can perfect what by Nature is defective; so that they can rectifie Nature’s Irregularities; and do excuse some of their Artificial actions, saying, they only endeavour to hasten the actions of Nature: as if Nature were slower than Art, because a Carver can cut a Figure or Statue of a Man, having all his Materials ready at hand, before a Child can be finished in the Breeding-Bed. But, Art being the sporting and toyish actions of Nature, we will not consider them at this time.
But, Dear Associates, if there be any such things in Nature, as Restoring-Beds, which most of our Society are willing to believe; yet, those Beds cannot possibly be Artificial, but must be Natural Beds. Nor can any one particular sort of Bed, be a general Restorer: for, every several Sort or Kind, requires a Bed, or Womb, that is proper for their Sorts or Kinds: so that, there must be as many sorts, at least, and kinds of Beds, as there are kinds of Creatures: but, what those Wombs or Beds are, we Human Creatures do not know; nor do we know whether there be any such things in this World: but, if there be such things in this World, we cannot conceive where they are.
IV
After the former Discourse, the Parts of my Mind were a little sad: but, after many and frequent Disputes and Arguments, they all agreed, That there are Restoring Beds, or Wombs, in Nature: but that to describe their Conceptions of those Restoring Beds, was only to describe Opinions, but not known Truths: and their Opinions were, That those Beds are as lasting as Gold, or Quick-silver: for, though they may be occasioned to alter their Exterior Form; yet, not their Interior or Innate Nature. But, mistake not my Mind’s Opinion: for, their Opinion is not, That those Beds are Gold, or Quicksilver: for, their Opinion was, That neither Gold, or Quicksilver, were Restorers of Life: but, if they were Restorers, they could restore no other Creatures, but only dead Metals, by reason several Creatures require several Restoring Beds proper to their Sorts or Kinds: so that a Mineral Kind or Sort, could not restore an Animal Kind or Sort; because there was no such thing in Nature, as the Elixir, or Philosophers-Stone, which the Chymists believe to be some Deity, that can restore all Sorts and Kinds.
V
As it has formerly been declared, The Parts of my Mind were generally of opinion, That it was, at least, probable, there were such things in Nature as Restoring-Beds, or Wombs. The next Opinion was, That these Beds were of several Kinds or Sorts, viz. Animal, Vegetable, Mineral, and Elemental: so that every Kind or Sort, is a general Restorer of the Lives of their Kind or Sort. As for example, An Animal Restoring-Bed, may restore any dead Animal, to his former Animal Life, in case the Animal Roots or Seeds, (which we name, the Vital Parts) were not divided and dispersed, but inclosed, or inurned, so that no other Animal could come to feed on those Roots and Seeds of the dead Animal Body; and in case the Body was so closely kept, though dead many years, if it was put into a Restoring-Bed, that Animal Creature would reunite to the former Animal Life and Form.
But then there arose this Argument, That if the Bodies of the dead Animals, did corrupt and dissolve of themselves, as most dead Animal Bodies do; Whether, after their Dissolution, they could be Restored?
The Minor Part’s Opinion was, That those dissolved Bodies, being dissolved, or divided, and their Parts out of their places, could not be restored.
The Major Part’s Opinion, was, They might be restored; first, Because, though the Parts may be divided; yet, they were not annihilated. The next, That those divided Parts were not so separated and dispersed, as to be united to other Societies: Wherefore, if all those dead Animal Parts were put into a Restoring-Womb, or Bed; the Bed would occasion those Parts to place themselves into their proper Order and Form.
VI
After the former Discourse, some of the Parts of my Mind were sad, to think, that those that had been embowelled, were made incapable of ever being restored; and, that it was a greater cruelty to murder a dead man, and to rob him of his Interior Parts; than to murder a living man, and yet suffer his whole Body to lye peaceably in the Urn, or Grave.
But, the other Parts endeavouring to comfort those sad Parts, made this Argument, viz. Whether it might not probably be, that the Bones or Carcase of a Human Creature, were the Root of Human Life? and if so, then if all the Parts were dissolved, and none were left undissolved, but the bare Carcase; they might be restored to life.
The sad Part’s Opinion, was, That it was impossible they could be restored, by reason the Roots of Human Life, were those we name the Vital Parts; and those being divided from the Carcase, and dispersed, and united unto other Societies, could not meet and joyn into their former state of Life, or Society, so as to be the same Man.
The Comforting Parts were of opinion, It was not probable that the Fleshy and Spungy Parts, being the Branches of Human Life, could also be the Roots. Wherefore, in all probability, the Bones were the Roots; and the Bones being the Roots, if the bare Carcase of a Man should be put into a Restoring Bed, all the Fleshy and Spungy Parts, both those that were the Exterior, and those that were Interior, would spring and encrease to their full Maturity.
The sad Part’s Opinion, was, That if the Bones were the Roots; and that, from the Roots, all the Exterior and Interior Parts, belonging to a Human Creature, should spring, and so encrease to full Maturity; yet, those Branches would not be the same they were, viz. the same Parts of the same Man; and besides, those Branches would rather be new Productions, than Restorations.
The Comforting Part’s Opinion, was, That though the Branches were new, the Carcase, as the Root, being the same, the Man would be the same: for, though the Spungy and Fleshy Parts, divide and unite from Home, and to Forrein Parts; yet, the Man is the same: and to prove that the Bony Parts are the Roots of Human Life, doth it not happen, That if the Flesh be cut from the Bone, and the Bone be left bare; yet, in time, the bone produces new flesh: but, if any bone be separated from the Body, that Bone cannot be restored; nor can a new bone spring forth, nor can the divided bone be joyned or knit to the body, as it was before: for, although a broken bone may be set; yet, a divided bone cannot be rejoyned: All which Arguments, were a sufficient proof, That the Bones were the Roots of Life.
The Sad Part’s Argument, was, That it was well known, that if any of the Vital Parts of a Human Creature, as the Liver, Lungs, Heart, Kidneys, and the like, were decayed, pierced, or wounded, the Human Creature dyed, by reason those Parts are incurable.
The Comforting Parts were of opinion, That there were many less Causes which did often occasion Human Death; yet, those Causes were not the Roots of Life: nor were those Parts the Roots of Life, although those Parts which we name Vital, were the chief Branches of Human Life.
But, at last, they all agreed in this opinion, That the Bones, were the Roots; the Marrow, the Sapp, and the Vitals, the chief branches of Life. Also, they agreed, That when an Human Life was restored, the bones did first fill with some Oylie Juyces; and from the bones, and the sap or juyce of the bones, did all the Parts belonging to a Human Creature, spring forth, and grow up to Maturity: and certainly, Not to disturb the Bones of the dead, was a Holy and Religious Charge to Human Creatures.
VII
After the pacifying the Sad Parts of my Mind, their Argument was, That, supposing Creatures could be restored; whether they should be restored as when they were first produced; or, as when they were at the perfection of their Age; or, as when they were at old Age?
But, after many Disputes, they all agreed, That those that should be restored, should be restored to that degree of Age and Strength, which is the most perfect: and, as all Productions arrived towards Perfection by degrees; so those that were restored, should return to Perfection by degrees, if they were past the perfect time of their age: and those that were not arrived to their Perfection, before they dyed, should arrive to it, however, as those that had it: so that, both Youth and Age, shall meet in Perfection: for, as the one encreases, as it were, forward; so the other return to their Strength and Perfection of their past Age.
VIII
After the former Opinions, the Parts of my Mind were somewhat puzled in their Arguments concerning the degrees of the Restoring Times; as, Whether Restoration was done by a General Act, or by Degrees?
The most Doubting Part’s Opinion, was, That it was not natural to Restore, although it was natural to Produce; and, that all Natural Productions, were by degrees: but, for Restorations, (being not Natural Productions) they could not be done by degrees: and therefore the Action of Restoration, was but as one Action, although of many Parts.
The Believing Parts of my Mind were of opinion, That all Nature’s Actions, being by degrees, all Restorations were also by degrees.
The Doubting Part’s Opinion was, That there were some actions that had no degrees: for, One action might signifie a Thousand.
The other Part’s Opinion was, That a Thousand actions, or degrees, were in the figure of One.
The Doubting Parts were of opinion, That it was impossible. But, at last, they agreed, That the Restoring actions were by degrees.
IX
The Parts of my Mind were divided into Minor and Major Parts, about the Time or Degrees of Restoration of Human Creatures.
The Minor’s Opinion was, That the Restoring actions of Nature, were so much quicker than the Producing actions, that a Human Creature might be restored in a Months time; whereas the production of a Human Creature was in ten Months: for, though a Human Creature may Quicken at Three Months time; yet, it was not fully Ripe for Birth, before the time of Ten Months.
The Major Part’s Opinion was, That Restoration was according as the Creature was Dissolved: for, a Man that was newly dead; or not so long dead, that his Parts were not yet divided; that Man might be restored to Life in an Hour’s time, or less: but, if all the Parts, excepting the bare Carcase, were dissolved, there would require as long a time in Restoring, as in Producing.
The Minor’s Opinion, was, That the Restoring-time, was no longer than the time of Quickning.
The Major Part’s Opinion, was, That though the Exterior Form or Frame of a Child, might be before the Quickning; yet, it was not a perfect Animal, until it was Quick: and although it might be a perfect Animal when it was Quick; yet, not ripe, that is, not at the full Perfection of a Human Creature. As it is with Fruits: for, a Green Plumb is not like a Ripe Plumb; but, any Green Fruit, is like a Dead Fruit, in comparison of a Ripe Fruit.
At last, the Parts of my Mind did agree, That if a Human Creature was dissolved, excepting the bare Carcase; it would require Ten Months time ere it could perfectly be restored: for, the Springing Parts would require so long a time ere they could come to full Maturity.
X
The Question being stated, Whether the Restoring-Bed, was a Fleshy Bed; All the Parts of my Mind, after many Disputes, agreed, That it could not be a Fleshy Bed, by reason the nature of Flesh is so corruptible, dissolvable, and easie to be dissolved, that it could not possibly be of such a lasting nature, as is required for Restoring-Beds. But yet, they agreed, they were like Flesh, for Softness, or Spunginess; as also, for Colour. Also, they agreed, That the Animal Restoring-Bed, was of such a Nature or Property, that it could dilate and contract, as it had occasion; in so much, that it could contract to the compass of the smallest, or extend to the magnitude of the largest Animal. Also, they did agree, That it was somewhat like the Stomack of a Human Creature, or of the like Animal, that could open and shut the Orifice; and that when an Animal Creature was put into the Restoring-Bed, it would immediately inclose the Animal: and when it had caused a perfect Restoration, the Restoring-Bed would open it self, and deliver it to its own Liberty.
XI
Another Question amongst the Parts of my Mind concerning Restoring-Beds, or Wombs, was: That in case there were such Restoring-Beds in Nature, as in all probability there were; Where could those Restoring-Beds be? viz. Whether there were any in this World? If not in this World, in any other World?
The Minor Parts were of opinion, There were none in this World; but, that there were some in other Worlds.
The Major Part’s Opinion, was, That there were such Beds; but, that Human Creatures would not know them, though they could perceive them: nor, if they could perceive them, could they tell how to make use of them.
At last they all agreed, That those Restoring-Beds were in the Center of the World: but, where the Center is, no Human Creature, no, not the most Subtile and Learned Mathematicians, Geometricians, or Astrologers, could, with their most Laborious Arts, and Subtile Observations, know; and therefore, unless by a special Decree from God, no such Restoration can be made.
XII
The Parts of my Mind were very studious to conceive where the Center of the World was: Some of the Parts of my Mind was of opinion, That there were four Centers, viz. A Center in the Earth, a Center in the Air, a Center in the Sea, and a Center in the Element of Fire.
Upon which Opinion, the Parts of my Mind divided into Minor and Major Parts.
The Minor Parts were of opinion, That there were Centers in all the Four Elemental Parts; and that the Restoring-Beds, were only of four Kinds: but yet, there might be many several sorts of each particular Kind; and that each particular Kind, with all the several Sorts, was produced in each particular Elemental Center.
The Major Part was of opinion, That there might be infinite Centers, if there were infinite Worlds: also, there might be many Centers in this World; for, every round Globe hath a Center. But, their Opinion concerning the Restoring-Beds, was, That they were in the Center of the Globe of our whole World, and not of any of the Parts of the World: for, the Air could have but an uncertain Center; neither could the Water have a very solid Center; and the Earth was too solid to have a Center, consisting of the Four kinds of Elements: neither could the Elemental Fire have such a Center, as to breed such different kinds and sorts of Beds, as the Restoring-Beds are, because many of them are quite of a different nature from the nature of Elemental Fire: wherefore, it must be the Center of the World, which must consist of all the Elemental kinds.
XIII
After the former Argument, the Parts of my Mind were very studious in conceiving, where the Center of the whole Universe of this our World, might be: at last they all agreed, It was the Sea, which is the Watry Element: for, the Sea is inclosed with the Airy, Fiery, and Earthy Parts of the Universe, and therefore must be the Center. And, though the Sea was the Center of the World; yet, there was a Center of the Sea: so that, there was a Center in a Center; in which Center, were the Restoring-Beds.
XIV
After the former Conceptions, the Parts of my Mind were very studious, to conceive where the Center’s Center might be. But, they could not possibly conceive it, by reason they could not possibly imagine how large, and of what compass the Sea may be of: for they did verily believe, that the utmost extension of the Sea, is not, as yet, known to Human-Kind: for, that Circle about which the Ships of Cavendishe, and Drake, did swim, might be, in comparison to the whole Body of the Sea, but such a Circle as a Boy may occasion, with throwing a small Stone, or such like thing, into a Pond of Water.
XV
The last Conception of my Mind, concerning Restoring-Beds, was, That the Parts of my Mind did conceive, That the Center of the whole Universe, was the Sea; and in the Center of the Sea, was a small Island; and in the Center of the Island, was a Creature, like (in the outward Form) to a great and high Rock: Not that this Rock was Stone; but, it was of such a nature, (by the natural Compositions of Parts) that it was compounded of Parts of all the principal Kinds and Sorts of the Creatures of this World, viz. Of Elemental, Animal, Mineral, and Vegetable kinds: and, being of such a nature, did produce, out of it self, all kinds and sorts of Restoring-Beds; whereof, some sorts were so loose, that they only hung by Strings, or Nerves: others stuck close. Some were produced at the top, or upper parts: others were produced out of the middle parts; and some were produced from the lower parts, or at the bottom. In short, the Opinion of the Parts of my Mind, was, That this Rocky Creature was all covered with its own Productions; which Productions were of all Kinds and Sorts: not that they were numerous; but, various Productions: also, that these various Productions, were Restoring-Beds: for, the nature of this Rocky Creature, is as lasting as the Sun, or other Planets; which was the reason that those Productions are not subject to decay, as other Productions are: nor can they produce new Creatures; but only restore former Creatures; as, those that had been Produced, and were partly Dissolved.
The Conclusion
After the Wisest Parts of my Mind had ended their Arguments, there being some of the Dullest, and the most Unbelieving, or rather, Strange Parts of my Mind, that had retired into the Glandula of my Brain, which is a kind of a Kernel; which they made use of, instead of a Pulpit: out of which, they declared their Opinions, thus:
Dear Associates, We, that were not Parties of your Disputations, or Argumentations, concerning Restoring-Beds; being retired into the Glandula of the Brain, where we have been informed by the Nerves, and Sensitive Spirits, of your wise Opinions, and subtile Arguments,
Considering that your Conclusion was as improbable, if not as impossible, as the Chymical Philosophers-Stone, or Elixir; We desire you (being Parts of one and the same Society) not to trouble the whole Society, in the search of that, which, if it was in Nature, will never be found. But to prevent, that your painful Studies, and witty Arguments, be not buried in Oblivion; We advise you, To perswade the Sensitive Parts of our Society, to record them, so that they may be divulged to all the Societies of our own Kind or Sort of Creatures; as Chymists do, who, after they have wasted their Times and Estates, to gain the Philosophers-Stone, or Elixir; write Books to teach it to the Sons of Art: which is impossible, at least, very improbable, ever to be learn’d, there being no such Art in Nature: but, were it possible such an Art was to be obtained; yet, when obtained, the Artist would never divulge it in Print. But, those great Practitioners, finding, after much Loss and Pains, nothing but Despair, write Books of that Art; which, instead of the Elixir, did produce Despair; which again, though produced by Art, did produce, naturally, that Vice, named Malice; and Malice, being a Pregnant Seed, sowed upon the Fertile Ground of their Writings, produces so much Mischief, that many men of good Estates, have been undone, in following their Rules in Chymistry: And if your Books should be as succesful as Chymistry hath been (I dare not say, among Fools; but) amongst Credulous Men; your Books will cause as much Mischief as theirs have done; not by the ways of Fire, but by the ways of Water: for, your Books send men to Sea, a much Cooler Element than Fire; but, more Dangerous than Chymical Fire, unless Chymical Fire be Hell-Fire.
Upon which Discourse, the rest of my Thoughts were very angry, and pull’d them out of their Pulpit, the Glandula; and not only so, but put them out of their Society, believing they were a Factious Party, which, in time, might cause the Society’s Dissolution.
FINIS