the division of heat it seem to be a customary and authentical division that  there be three kind of heat namely the heat of celestial thing the heat of  animal or live creature and the heat of fire and that these heat especial one  of they compare to the other two be in their essence and kind or their  specifical nature mere different and altogether heterogeneal for the heat of  heavenly and animal thing engender and cherish whereas contrarariwise the heat  of the fire corrupt and destroy there be therefore a instance of contract and  that be a common trial when we take a branch of a vine into a room where there  be ordinary a fire by it grape will ripen soon than they will abroad by a  month so that the ripen of fruit even when it hang upon the tree may be effect  by fire which seem to be a proper work of the sun so that from this beginning  the understanding easy raise it self reject the essential Heterogeneosity to  inquire what or which be those difference which be real and true find between  the heat of the sun and that of the fire from which it proceed that their  operation be so diverse and different though they themselves participate in a  common nature which difference we shall find to be four the first that the  heat of the sun in respect of the heat of the fire be in degree much soft and  mild second that it be especial as it be convey to we through the air of a  much more moist quality three which be the very chief of the business that it  be extreme unequal and draw near and increase and then recede or go back and  diminish which be of no small moment or improvement in the generation of body  for Aristotle do most true affirm that the principle cause of generation and  corruption which be here with we upon the superficies of the earth be the  oblique way of the sun through the zodiac whereby the heat of the sun partly  through the vicissitude of day and night partly by the successive season of  winter and summer prove wonder unequal neither do this man end there but  present spoil and make bid that which he have right find out for as a Arbi  trator of nature which be his common practice he magistrate like assign the  cause of generation to the approach of the sun and the cause of corruption to  the recede and go away of it when both namely the access or recess of the sun  not respective but in a manner indifferent yield cause as well for generation  as corruption forasmuch as the inequality serve only to the generation and  corruption of thing and equality to the preservation of they there be also a  four difference between the heat of the sun and the heat of the fire which be  of great moment namely that the sun insinuate its operation in long space of  time whereas the operation of fire man impatiencies force it thereunto do  bring thing to a issue in a short time for if any man shall careful attempt to  temper the heat of the fire and reduce it to a more moderate and mild degree  which may be do many way and sprinkle it and mix it with some moistness  especial if he imitate the heat of the sun in its inequality and last tolerate  or suffer delay patient not such a delay as shall be proportionable to the  operation of the sun but more than that which man use to have in the operation  of the fire he will quick lie aside that Heterogeneositie of heat and either  he will or equal or in some thing even exceed the operation of the sun by the  heat of the fire the same instance of covenant be the revive of butter fly  stupefy and as it be dead through cold with a little luck warmness of fire  whereby you may easy discern that the fire may as well vivisie live thing as  ripen vegetable also that famous invention of fracastorius of a fry pan strong  heat which physician hold about the head of those who be fall into a desperate  apoplexy which manifest dilatates and extend the animal spirit contract and  press together and almost extinguish by humour and obstruction of the brain  and excite they to motion even as fire do water or air and consequent vivify  likewise egg be sometime hatch by the heat of fire and many such like thing be  do whereby no man can question or make a doubt but that the heat of fire in  many subject may be modify to the image of celestial and animal heat the lord  Francis bacon of Verulam of the several kind of motion or of the active virtue  of diverse kind of motion let the first motion be of the antitype of matter  which be in each parcel and portion thereof whereby it will not be quite  annihilate and bring to nothing so that no burn no weight or depression no  weight nor no violence nor any age or length of time can reduce any the small  portion of matter to nothing but it must still be something and take up some  place and free it self into what necessity soever it be bring either by change  from or place or if it can do no otherwise subsist as it be neither do it ever  come to that pass either to be nothing or no where which motion the school  which almost always name and define thing rather by effect and discommodity  than by Internal cause either point at by that axiom that two body can be in  one place or call it a motion that there may be no penetration of dimension  neither be it fit to propose any example of this motion for it be in every  manner of body let the second motion be the motion which we call of connexion  by which body will not suffer themselves in any part to be sever from the  touch of another body as rejoice in that mutual connexion and touch which  motion the school call the motion of their be no vacuity as when water be draw  up by suck or by pipe the flesh by Ventoses or cup glass or when water stand  still and remain in pitcher with hold in they unless the pitcher be open and  the air let in and many thing of this kind let the three motion be that motion  which we call of liberty by which body seek to free themselves from a  preternatural pressure or stretch and restore themselves into a dimension fit  for their body of which motion there be likewise innumerable example as  concern the free from pressure of water in swim of air in fly of the water in  row of the air in the wave of wind neither do the motion of the air thrust up  together show it self very absurd in gun which child play with and be common  call potgun which be make of a piece of elder make hollow into which they  thrust a piece of some juicy root or the like at both the end then with a  Scowrer they thrust this root up at one end towards the other root which be at  the other end which fly out with a sound before the Lowermost root or the  succourer touch it as for the free from tensure or stretch this motion show it  self in a egg-shel after the egg be suck up in string and leather and Cloth  which will shrink up again after they be stretch unless they have quite alter  their dimension by stand too long a time stretch c and this motion the school  call the motion out of the from of the element and that ignorant enough see  that this motion belong not only to air water and flame but to every diversity  of consistency as of wood iron lead Cloth parchment c in which each several  body have a model or prefix extent of their dimension and from thence be  hardly draw to any notable space but this motion of liberty be most obvious  and belong to infinite it will be advice do to distinguish it plain and well  for many do most careless confound this motion with the other two of antitype  and connexion namely the motion from pressure with the motion of antitypie and  that of extension with the motion of connexion therefore if the compress body  do yield or extend themselves that there may not follow a penetration of  dimension the body extend will grow back and contract themselves that vacuity  may not follow but if compress air will recover and turn it self into the  thickness or density of water or wood into the density of a stone penetration  of dimension will be needless and yet there may be a far great compression  than they can any way admit of and in the same manner if water can dilatate it  self into the rarity of air or a stone into the rarity of wood there will be  no needs of vacuity and yet there may be a far great extension of they than  they can any way suffer therefore the thing be not reduce to penetration of  dimension and vacuity but only in latter end of condensation and rarefaction  when notwithstanding these motion stay and stop a long way on this side of  they and nothing else but desire of the body to preserve themselves in their  own consistency or if they have rather in their own from and not to recede  from they sudden unless they be alter by mild mean and by consent but it be  far more necessary because it draw many thing after it to have it intimate  unto man that a violent motion which we call mechanical and Democritus who in  expedit of his first motion may be account less than the mean of philosopher  call the motion of the coast be nothing else but the motion of liberty namely  from compression to relaxation for in every simple protrusion and thrust  forward or fly in the air there be no summotion or local carriage before the  part of the body do preternatural or beyond nature suffer and be compress by  the driver and then the part successive thrust one another the whole be carry  not only go forward but withal wheel that by this mean the part may free  themselves or suffer more than be just and so much for this motion let the  four motion be that which we have term motion of a centaur which motion be in  a manner contrary to that motion which we have speak of namely the motion of  liberty for in the motion of liberty the body do utter abhor reject and shun a  new dimension or new sphere or new dilatation or contraction for this variety  of word express all one thing and strive with all their may to recover and  return to their old consistency but contrariwise in this motion of a centaur  the body do desire a new sphere or dimension and do Willing and withal their  may as in gunpowder hasten towards it but the most powerful and most frequent  if not the only instrument of this motion be heat and cold as for example if  air be dilatated by tensure or stretch out as by suck of glass egg it have a  longing desire to be restore but if you apply heat to it it will contrariwise  desire to be dilatated and to be in a new sphere and pass into it Willing as  into a new from as they call it neither after it be dilatated do it care for  return unless it be invite to it by application of some cold thing which be  not proper a return but a repeat transmutation and in the like manner water if  it be restrain within narrow bind by compression it spurn against it and  desire to be again what it be namely large but if there come a strong and  continue cold it change Willing and of its own accord and be condense into ice  and if the cold continue and be not interrupt by warm weather as it be  oftentimes in deep cave and grot it turn to crystal or some such like matter  and be never restore to its primitive be let the five motion be the motion of  continuation we do not mean the simple and primary continuation with some  other body or substance for that be the motion of connexion but of  continuation of it self in a certain body for it be most certain that all body  do abhor the dissolution of continuity some more some less but all in some  measure for as in hard body as steel or glass the reluctancy against  discontinuation be very strong so in liquor where this kind of motion seem to  cease or at the least languish yet there be not a absolute pivation of it but  it plain remain in they as in the low degree and show it selfin and by many  experience as in bubble and the roundness of drop in the small thread of run  gutter and in the hold together and draw out as it be in thread of glutinous  body and the like but this desire be most plain apparent if we attempt a  discontinuation by lesser fraction for in mortar after contusion be make to a  certain degree the pestle operate no more water will not get in at the small  chink or crevice and air it self notwithstanding the subtileness of its body  can sudden pass through the poor of solid vessel but by a long insinuation let  the six motion be the motion which we call a motion to lucre or gain or the  motion of indigency or want which be that by which body when they converse  among other which be mere heterogeneal and as it be enemy if they can but get  a conveniency or mean to avoid those Heterogeneals and apply themselves to  such as have more affinity with they though even they do not through agree  with they they present embrace they and make choice of they and seem to make  some gain thereby from whence we have take the word as be in want and  indigency of such body as for example gold or any other metal Beatrice out to  leaf delight not in have air about it therefore if it can come at some thick  and tangible body as a finger paper or the like it stick present and can  hardly be get off likewise paper and Cloth and the like do not well agree with  the air which be insert and commix in their poor wherefore they Willing drink  in water and drive out the air likewise sugar or a spung put into water or  wine though part of they stand up and be far above the water or wine yet by  little and little and by degree they draw the water or wine upward from whence  be take a excellent rule for the open and solution of body for lie aside  corrosive and strong water which open a way for themselves if there may be  find a proportionate and more agree and consent solid body than that wherewith  it be as it be through necessity mix present the body slack and open it self  and receive the other within it exclude and put away the first neither do this  motion to lucre only operate or have power upon the feel for the operation of  amber of which gilbertus and other since he have raise such fable be no other  but the appetite of the body raise and excite by some light frication or rub  which do not very well tolerate the air but have rather have some other  tangible thing if so be there be any near unto it let the seven motion be the  motion which we call of great congregation by which body be carry to the mass  of the Connaturals as ponderous thing to the globe of the earth light thing  towards the circumference of the heaven this the school upon slight  contemplation have specify by the name of natural motion because there be  nothing of ab extra or external to be see which shall cause that motion  therefore they think inbred and place firm in it or peradventure because it do  not cease which be no marvel for the heaven and the earth be always ready and  at hand whereas contrariwise the cause and beginning of most of the other  motion be sometime absent sometime present therefore because this do intermit  but always meet the other when they intermit they make this perpetual and  proper and the rest as it be but acquire but this motion be indeed weak and  dull enough as succumbing and yield unless there be a great mass of body to  other motion as long as they be in operation and though this motion have so  fill man think that it have almost hide all other motion yet it be but little  that man know of it but be plunge in many error about it let the eight motion  be the motion of the lesser congregation by which the homogeneal part in any  body separate themselves from the heterogeneal and come together among  themselves by which also whole body through similitude of substance embrace  and nourish one another and sometime be congregate and draw together from some  distance as when the cream after some pause of time swim upon the top of the  milk the lees and tartar settle at the bottom of the wine for these thing be  not do by the motion of gravity and levity that some part swim at the top and  other go to the bottom but through the desire of the Homogeneals of come  together and unite themselves and this motion differ from the motion of  indigency in two thing the first that in the motion of indigency there be a  great provocation of the malignant and contrary nature but in this motion if  there be no obstacle or tie the part be unite by friendship though the alien  nature be absent which move strife the second thing wherein they differ be  that the union be more strict and as it be with more delight for in the other  so that the adverse body be shun those body which have no great affinity one  with the other do notwithstanding concur but in this substance come together  which be knit one to another as it be by a twin like substance and be in a  manner make up into one and this motion be in all compound body and will easy  be see in each one of they if it be not tie up and restrain by other appetite  and necessity of body which disturb this coition and go together and this  motion be most common tie and bind up three way by the numbness of body the  curb of the predominant body and the external motion as for the numbness of  body it be most certain that there be in all tangible body a kind of sloth  either more or less and a kind of aversion from local motion so that unless  they be excite and stir up thereunto they have rather remain in that state  wherein they be than seek after a better and this numbness or dullness or  sloth be to be shake off by a threefold help either by heat or by a eminent  virtue of some alley body or by a lively and powerful motion and first as  concern the assistance of heat from thence it proceed that heat be define to  be that separate Heterogeneals and bring Homogeneals together which definition  of the peripatetic gilbertus do most deserve deride say that it be as if a man  shall define a man to be it which sow corn and plant vineyard which be but  only a definition by effect and those also particular one and this definition  be yet further to be blame for those effect whatsoever they be proceed not  from the propriety of heat but only by mere accident for cold will do the same  as we shall show hereafter namely by the desire which homogeneal part have to  come together heat only help to shake off the dullness which before have bind  up the desire second as concern the assistance of the virtue of the alley body  that do wonder appear in a arm load stone for the nature of a arm load stone  be such that it a certain distance it will not draw nor attract iron strong  than a load stone which be not arm but if the iron be bring so near to it that  the arm loadstone touch it it will take up a great quantity of iron than a  plain and unarm loadstone by reason of the similitude of the substance of iron  to iron three as concern the assistance of motion it may be perceive in arrow  which be make all of wood and be not head with iron of which it be report that  be shoot out of a piece of ordnance will penetrate further into any wooden  substance as the side of ship or the like than those which be head with iron  by reason of the substance similitude wood to wood though this virtue lie hide  in the wood the numbness of the wood be shake off by the celerity of the  motion but the bind of the motion of the minor congregation which be by the  curb of the dominate or command body it appear in the dissolve of blood and  urine by mean of cold for as long as those body be replenish with a active  spirit which as master of the whole order and keep in each singular part so  long the heterogeneal can come together by reason of the curb but when that  spirit be once evaporate or suffocate by cold then the part free from the  courb come together accord to their own natural desire and thence it proceed  that all substance which contain a sharp spirit as salt and the like last and  do not dissolve by reason of the last and permanent curb of the command and  imperious spirit the bind of the motion of the minor congregation which be do  by a external motion be especial perceive in the agitation of body by which  putrefaction be hinder for all manner of putrefaction be ground upon the  congregation or gather together of Homogeneals whereby by little and little be  cause the corruption as they call it of the first from and the generation of  another new one for the dissolution of the old from go before putrefaction  which prepare the way to the generation of the new from which be the coition  it self to Homogenia and that if it be not hinder become a simple solution but  if there come diverse thing in the way to hinder it then putrefaction follow  which be rudiment or beginning of a new generation and if which be the thing  we have now in hand there be a frequent agitation by a external motion then  this motion of coition which be delicate and tender and desire rest outward be  disturb and cease as we see in a innumerable company of thing as when a daily  agitation or run water expel putrefaction wind drive a way the pestilence of  the air corn in garner of the air or store house turn and toss up and down  continue pure and final all thing that be agitate outward do not easy putrify  inward we must not at last omit that coition or go together of part of the  body which chief cause induration or desiccation for after the spirit or some  humidity turn into spirit be flee out of some porous body as in wood a bone a  parchment and the like then the thick part be contract and grow up together  with great vehemence whereupon grow Exsiccetion or induration which we believe  to be do not so much by the motion of connexion that there may be no vacuity  as by this motion of amity and union as concern the coition at distance that  be very unfrequent and rare and yet it be in more thing than be observe the  representation of these be one bubble dissolve another drug draw humour out of  the similitude of substance one string move another string in a several  instrument to a unison and the like I conceive this kind of motion likewise to  be in the spirit of live or animal thing but this be as yet unknown but  certain it be eminent in the load stone and iron raise up now when we speak of  the motion of the load stone they must be plain distinguish for there be four  virtue or operation in the load stone which ought not to be confound but  separate though the admiration and stupidity of man have mix they the one be  the coition or come together of the load stone with the load stone or of iron  with the load stone or of iron with iron touch therewith the second be of its  turn north and south and also of its declination the three be of its penetrate  through gold glass stone or any thing the four be of the communication of its  virtue from the stone into iron and from iron into iron without any  communication of the substance but in this place we speak only of its first  virtue namely of its coition or come together that be also a notable coition  of quicksilver and gold so that gold will attract quicksilver though it be  make up in unguent and those who work among the vapour of quick silver use to  hold a piece of gold in their mouth to gather together the emission of the  quick silver which will otherwise invade and penetrate their craniums and bone  and cause the gold so hold in their mouth to turn white and thus much shall  suffice to be speak of the motion of the lesser congregation let the nine  motion be the magnetic motion which though it be of the same kind as the  motion of the lesser congregation yet if it operate at great distance and upon  great mass of thing it deserve a several inquisition especial if it do not  begin with touch nor do not bring the action to the touch as all congregate  motion do but only elevate the body or cause they to swell and no more for if  the moon raise the water or cause moist thing to swell up or the starry sky  draw their planet towards their blowing from the land or the sun bind together  the star of Venus and Mercury that they can go no further from his body then  to such a certain distance these motion seem can be well place neither under  the major nor minor congregation but be as it be middle or imperfect  Congregatives and must have a proper species or kind to themselves let the ten  motion be the motion of flight or shun namely a motion contrary to that of the  minor congregation by which body through antipathy fly from such body as be  enemy to they separate themselves from they and refuse to mix with they for  though in some thing this motion seem to be only a accidental motion or by  consequence in respect of the motion of the lesser congregation because  Homogeneals can come together but the Heterogeneals must be exclude and remove  yet this motion must be place by it self and be make one several kind or  species because in many thing the desire of flight be less principal than the  appetite or desire of coition or come together and this motion be most eminent  in the excrement of live creature and likewise in the hateful object of some  sense especial those of smell and taste for a stink smell be so hateful to the  sense of smell that it bring the motion of expulsion into the orifice of the  stomach by consent a bitter and horrid savour be so reject by the palate or  the throat that it cause a shake and horror of the head by consent but this  motion do likewise take place in other thing for it may be perceive in some  Antiperistases as in the middle region of the air who coldness seem to be the  rejection of natural coldness from the heavenly confine as likewise those  great heat and inflammation which be find in subterraneal place be rejection  of the hot nature from the bowel of the earth for heat and cold if they be in  a minor or lesser quantity do destroy each other but if they be in great mass  and as it be in equal army they thrust one another out of place it be report  also that cinnamon and other fragrant and odoriferous plant be set by privy  and stink place will retain their own fragrancy the long as refuse to come  forth and mix themselves with the stink smell and true quick silver which will  otherwise reunite it self into a entire body be hinder from it by man spittle  or Barrowsgrease or turpentine and the like and can gather its part together  by reason of their dissent with such body from which be circumfuse round about  they they withdraw themselves so that their flight from these interjacent  thing be of more force than the desire of reunite themselves with those part  which be of the same kind and this be call mortify or kill of quick silver  also that oil will not mix with water be not only by reason of the difference  of levity or lightness but by reason of their evil agreement for the spirit of  wine which be light than oil will mix with water but this motion of flight be  most notable in niter and such like crude body which do abhor fire as gun  powder quick silver gold and the like but the flight of iron from the other  magnetic pole be by gilbertus very well observe to be not proper a flight but  a conformity and coition to a more convenient situation let the eleven motion  be the motion of assemble or multiply of its self or of simple generation and  we call simple generation not of whole or integral body as in plant and live  thing but of simular or like body that be to say that by this motion body  which be alike do turn other body which have some affinity with they or at  least be well dispose or prepare into their own substance or nature as flame  which multiply it self upon breathe and oily thing and engender a new flame  air which upon water and watery thing multiply it self and engender a new air  the vegetable spirit which multiply it self in its nourishments upon the most  subtle and thin part as well of watery as oily thing and engender a new spirit  the solid part of plant and live creature as leave flower flesh bone and the  like each of which out of the juice of nourishments do assimilate and engender  a successive substance and excretion for we will not have any man dote with  Paracelsus who blind with his distillation will have nutrition make by  separation only and that in breed or food there lie hide the eye nose brain  liver c in the moisture of the earth the root the leaf the flower for as a  carver or sculpter out of a rude mass of wood or stone will bring forth a leaf  a flower a eye a nose a hand a foot or the like by separate and put away what  be superfluous so that chief internal workman say he will by separation and  rejection out of food bring forth several member and part but lie such trifle  and toy aside it be most certain that each several part as well similar as  organical in vegetable and animal do first with some delight attract then  assimilate and turn into their own nature the juice of their several food  almost common or at least not much unlike neither be this assimilation or  simple generation in animate body only but the inanimate also participate  thereof as we have say of flame and air and also the dead spirit which be  contain in every tangible animate thing do always work to digest and turn the  thick part into spirit which may afterward go forth whence come the diminution  of weight and the dry up as we say elsewhere neither be that accretion or grow  together which they common reject in alimentation be reject in assimilation as  when mud grow together among small stone and be turn into a stony substance  scale about the tooth turn into a substance as hard as the tooth themselves c  for we be of that opinion that there be in all body a desire of assimilation  or make alike as great as that of Homogeneals to come together but this virtue  be bind up as well as the other but not by the same mean but we must with our  great care inquire out those mean and the way of get lose from they because  they belong to the comfort of old age last it be worthy to be note that in  nine of those motion whereof we have speak body do only desire their own  preservation but in this eleven they desire to have it propagate let the  twelve motion be the motion of excitation which motion seem to be of the same  kind as assimilation and sometime it be so by we promiscuous call for it be a  diffusive communicative transitive and multiplicative motion as well as the  other and they agree for the most part in their effect though they differ in  the manner and subject of effect for the motion of assimilation proceed as it  be with command and power for it command and constrain the assimilate thing to  turn and change it self into the assimilant but the motion of excitation  proceed as it be with be and Insituation and by stealth for it do only invite  and dispose the thing excite to the nature of the excite thing also the motion  of assimilation do multiply and transform body and substance as for example  there be more flame more air more spirit more flesh make but in the motion of  excitation the virtue only be multiply and transport and there be make more  heat more magnetic power more rottenness and this motion be most eminent in  heat and cold for heat do not diffuse it self in heat by the communication of  the first heat but only by excitation of the part of the body to that motion  which be the from of heat of which we speak in the first vindemiation of heat  so that heat be far more slow and difficulty excite in a stone or metal than  it be in air by reason of the inability and unreadiness of those body to that  motion so that it be likely that there may be such matter within the bowel of  the earth as do utter refuse to be heat by reason that through their great  condensation they be destitute of that spirit from which this motion of  excitation first begin so the load stone do endure iron with a new disposition  of part yet it lose nothing of its virtue so the leaven of breed the flower or  yeast of drink and the runnet which coagulate milk and likewise some poison do  excite and invite motion in a quantity of meal or beer or cheese successive  and continuately not so much by the power of the excitor as by the  predisposition and easy yield of the excite let the thirteenth motion be the  motion of impression which motion be likewise of the same kind as the motion  of assimilation and be the most subtle of all diffusive motion yet we think  good to place it in a proper species because of the notable difference which  be between it and the former two for the plain and simple motion of  assimilation do transform the body themselves so that if you take away the  first mover it nothing concern those which follow for the first kindle into  flame or the first turn into air do nothing concern the flame or the air which  succeed in generation likewise the motion of excitation remain for a very long  time the first mover be take away as in a heat body the first heater be lie  away in iron excite the load stone be take away in the heap of meal the leaven  be lie aside but the motion of impression though it be diffusive and  transitive yet it seem to depend upon the first mover so that it ever be take  away or cease it present fail or perish so that it be end in a moment or in a  very little time wherefore we useto call those motion of assimilation and  excitation the motion of Jupiter generation because the generation remain and  this motion of impression the motion of the generation of Saturn because that  as soon as it be bear it be devour and swallow up and this motion manifest it  self in three thing in the beam or glimpse of light in the stroke of sound and  magnetic force as concern communication for the light be take away the colour  present perish together with the other image of it the first stroke and shake  of the body cause thereby be end present after the sound perish for sound be  toss up and down by wind as it be by water yet you must more diligent observe  that the sound do not last so long as there be a resound for the bell be ring  the sound seem to continue for a long time whereby a man may easy fall into a  error if he think or imagine that sound do stick or as it be swim in the air  all that while which be most false for that resound be not the same sound in  number but be only renew and this be make manifest by the stop or cohibition  of the strike or smite body for if the bell be strong stay or withhold and  keep immovable present the sound perish and it sound no more as in string if  after the first stroke the string be touch with the finger as in the harp or  with the quill as in virginal present the resound cease the load stone be take  away the iron present fall but the moon can be remove from the sea nor the  earth from any thing that be ponderous when it fall therefore there can be no  trial make of they but howsoever the reason be alike let the fourteenth motion  be the motion of configuration or situation by which body seem to desire not  any coition nor separation but a situation collocation and configuration with  other but this be a most abstruse and hide motion neither have it be well  inquire about and in some thing it seem as it be to be incausable though  indeed as we believe it be not so for if one shall ask why the heaven turn and  wheel from east to west rather than from west to east or why it turn about  those pole which be set about the bear or bear rather than about Oriyon or any  other part of the heaven this question seem to be as it be some terror see  that such thing shall rather through experience be receive as positive and  there be indeed in nature some ultimate and incausable thing but this be none  of they for we hold this to be do by a certain harmony and consent of the  world which be not yet come into observation but if the motion of the earth be  admit to be from west to east the same question do remain for it also move  upon some pole and why at last shall these pole be place where they be rather  than any where else also the verticity and direction and declination of the  loadstone be refer to this motion likewise there be find as well in natural as  artificial body especial those which be consistent and not fluid a certain  collocation and posture of part and as it be wool and thread which must be  diligent search out and inquire after as be such that without the find of they  those body can be easy touch nor guide but those circulation in liquid thing  by which they while they be press before they can free themselves do relieve  each other that they may bear that compression equal we do more true assign to  the motion of liberty let the fifteen motion be the motion of Pertransition or  the motion accord to the issue or hold by which the virtue of body be more or  less hinder or forward by their medium or mean accord to the nature of the  operate body or virtue and also of the mean for one medium or mean be  convenient for the light another for the sound another for heat and cold  another for magnetic virtue and for other thing respective let the sixteenth  motion be the regal or politic motion for so we call it by which the  predominant and command part do bridle tame subdue and order the rest of the  part and force they to be gather together and separate to stop move and be  place not accord to their own desire but as it be in order and expedient for  the well be of that command part so that it be as it be a kind of government  and policy which the rule part exercise over the subject part and this motion  be most eminent in the spirit of live thing which motion do temper together  all the motion of the rest of the part as long as it self be in vigour and  force it be likewise to be find in other body in a certain inferior degree as  have be say of blood and urine which be not dissolve till the spirit which  restrain and mix their part be let forth or suffocate neither be this motion  altogether proper to spirit though spirit be predominant in most body by  reason of their quick and penetrate motion but in body which be more condense  and be not fill with a lively and vigorous spirit such as be in quick silver  and vitriol the thick part be predominant so that unless this curb and yoke be  some way shake off we must not hope for any new transformation of such body  let the seventeenth motion be the spontaneal or Willing motion of rotation or  wheel by which body that delight in motion and be well place do enjoy  themselves and follow one another and not any thing else seek as it be their  own embrace for body seem either to move without any term or to stand quite  still or to be carry to that term where through their own nature they must  either wheel or stand still and those thing that be well place if they enjoy  motion do move circular namely with a eternal a infinite motion those thing  which be well place and be averse from motion do stand quite still those which  be not well place do move in a direct line as by the short path to the company  of their connaturals and this motion of rotation or wheel admit of seven  difference the first of its centre about which the body move the second of  their pole upon which they move the three of its circumference or compass  accord as they be distant from the centre the four of their incitation accord  as they move either more slow or more swift the five of the consecution of  their motion as from east to west or from west to east the six of the  declination from the perfect circle by thread or line near to or further from  the centre the seven of its declination from the perfect circle by the line  near to or further from their pole the eight of the further or near distance  of their line one from the other the nine and last of the variation of the  pole themselves if they be movable the which do not belong to rotation or  wheel unless it be do circular and this motion by the common and inveterate  opinion be hold to be the proper motion of the heaven yet there be a great  question among some as well ancient as modern concern that motion who have  attribute this rotation or wheel to the earth but it will be a far more just  question or controversy if the thing be not without question namely whether  this motion grant that the earth do stand still be contain within the bind of  the heaven or rather descend and communicate it self to the air and to the  water but the motion of rotation in dart thing as in arrow dart bullet for gun  and the like we remit altogether to the motion of liberty let the eighteenth  motion be the motion of trepidation to which as it be understand by astronomer  we give no great credit but to we who serious seek out every where the  appetite and desire of natural body this motion come in our way and seem it  ought to be place in specie as of a several kind and this motion be as it be  of a certain perpetual captivity or bondage namely in which body be not  altogether well place accord to their nature nor yet find themselves  altogether ill do trepidate or agitate continual take no rest as not content  with the state they be in nor yet dare to proceed any further and such a  motion be find in the heart and pulse of live creature and must of necessity  be in all body which be in a anxious and doubtful case between commodity and  discommodity that be distract do try to free themselves and still receive a  repulse yet still go on try let the nineteenth and last motion be that to  which the name of motion scarce belong and yet be a mere motion which motion  we may call the motion of lie down or the motion of abhor of motion by this  motion the earth stand in its own frame the extreme of it move themselves into  the middle not to the imaginative centre but to union by this appetite also  all thing which be condense or grow thick in a high degree do abhor motion and  all their appetite be not to move and though they be provoke infinite to move  yet as far as they can they preserve their own nature and if they be force to  motion yet they seem always to endeavour to recover their own estate and rest  to move no more and indeed about this they be active enough and do strive  swift and speedy enough as be impatient of any delay but the image of this  appetite can but partly be discern because with we by the subagitation and  concoction of the celestial every tangible thing be not only not condense to  the height but be also mix with some spirit we have therefore now propose the  species or simple element of motion appetite and active virtue which be most  universal in nature neither be there a small part of natural knowledge shadow  under these yet we do not deny but that other species may peradventure be add  and that these very division may be transport accord to the true vein of thing  and be reduce into a small number yet we do not mean this of any abstract  division as who shall say that body desire either the preservation or  exaltation or propagation or fruition of their own nature or as if one shall  say that the motion of thing do tend to the preservation and good either of  the iversal as Antitypie or connexion or of great universality as the motion  of the great congregation or of rotation and wheel or of the abhor of motion  or of special from as the rest of motion for though these thing be true yet  unless they be terminate in matter and fabric accord to the true line they be  speculative and less profitable in the mean time they will be sufficient and  of good use to weigh the predominances of virtue and inquire out the instance  of strife for of these motion whereof we have speak some be altogether  invincible some be strong and bind curb and dispose they some do shoot out and  dart further some do prevent other in time and swiftness some do nourish  strengthen enlarge and hasten the other the motion of Antitypie be altogether  adamantive and invincible but whether the motion of connexion be so or no we  yet doubt of for we will not for a certainty affirm whether there be a vacuity  or coacervation and heap up or a Permixion but this we be sure of that the  reason which Lucippus and Democritus give to bring in a vacuity namely because  without it the same body can not fill up and contain great and lesser space be  false for certain it be the fold of the matter double and redouble it self by  space within certain bind without interposition of vacuity neither be there in  air two thousand time more for so much it must be of vacuity than there be in  gold which be sufficient know to we by the most powerful virtue of pneumatic  or windy body which otherwise will swim in vacuity like small dust and many  other demonstration and the rest of the motion do govern and be govern one by  another accord to the vigour quantity incitation ejaculation and accord to the  help and hindrance which do happen as for example some load stone arm will  draw up and hold iron which shall weigh threescore time as much as it self so  far the motion of the lesser congregation do predominate above the motion of  the great congregation and if there be any great weight it yield a beam will  bear some weight of timber so far do the motion of liberty predominate upon  the motion of the great congregation but if the weight be more it will yield  leather stretch out to such a extent will not tear so far the motion of  continuation predominate upon the motion of extension but if it be stretch any  further the leather tear and the motion of continuation do yield water run out  at a crevice of such a bigness so far the motion of the great congregation  predominate over the motion of continuation and if the crevice be lesser it  yield and the motion of continuation overcome the powder of sulphur alone put  into a gun with a bullet and fire do not drive out the bullet in that the  motion of the great congregation overcome the motion of a centaur but  gunpowder be put in overcome the motion of a centaur in the brimstone be help  by the motion of a centaur and of flight in the niter and so of the rest for  the instance of strife which show the predominancy of virtue and accord to  what mean and degree they predominate and yield be to be seek out by a sharp  and diligent inquisition likewise the mean and way of the succumbency and  yield of motion be careful to be look into namely whether they cease  altogether or whether they only strive so to do and be withhold for in body  here with we there be no true rest neither in the whole nor in the part but  only in appearance and seemingness and this seem quietness or rest be cause  either by the counterpoise or the predominancy of motion by counterpoise as in  scale which stand even if the weight be equal by predominancy as in pitcher  which have hold in they where the water lie still and be keep from fall by the  predominancy of the motion of connexion yet we must observe as we say before  how far those yield motion do strive for if any one through strive be keep  down stretch out upon the earth with his arm and leg bind or otherwise hold  and yet he with all his force strive to get up his strive be nothing the less  though it do not avail but the condition of this thing namely whether the  yield motion be as it be annihilate by the predominancy or whether the strife  continue though it be not perceive which lie hide in conflict will  peradventure appear in concurrencies let the trial be make in gun whether a  gun will shoot a bullet further in a direct line which we call point blank or  shoot upward where the only force carry the bullet or downward where the  motion of gravity concur with the force of the blow also the rule of  Predominancies which come in the way be to be gather together as the commoner  the good be which be desire the strong it be as the motion of connexion which  look upon the communion of the iversal be strong than the motion of gravity or  weight which look only upon the communion of dense and solid thing also that  the desire of a private good most common do not prevail against the desire  which be for a more public good but in some small quantity which will God we  may obtain in civil affair the way how to find out the cause of the ebb and  flow of the sea this motion must of necessity be bring to pass either by the  progress and regress of water like unto water toss up and down in a tub which  when it wash one side of the tub forsake the other side or by the rise and  fall of the water from the bottom like unto water that boil up and fall again  now which of these two cause must be the cause of ebb and flow be the question  if the first assertion be admit of then of necessity when the flow of the sea  be one way the sea must at the same time in one place or other be ebb and this  be the thing which we inquire acost a with some other after diligent enquiry  have observe that on the shore of Florida and the opposite shore of Spain and  Africa the ebb and flow of the sea be at the same time and not contrariwise  when it flow at the shore of Florida it ebb on the shore of Spain and Africa  but if one give more attention and take better heed the rise motion be not  confirm nor the motion by progress deny for it may be that the motion of water  in progress may be and yet it may flow upon the opposite bank of the same  channel at the same time namely if the water be force and drive in from  another place as it be in river which ebb and flow on both their bank on each  side at the same time this motion notwithstanding be a mere motion in progress  namely of water come in at the mouth of the river out of the sea so in the  same manner water come in great abundance out of the Indian eastern ocean may  be be drive and thrust into the channel of the atlantic sea and therefore may  over flow both bank at one time therefore we must inquire whether there be  ever another channel by which the water may ebb and so diminish at the same  time and behold here be the south sea at hand which be no lesser than the  atlantic sea but large and extend sufficient for this purpose so now at last  we be come to the instance of the cross concern this subject which word be  take from cross which be set up in cross way and point out the separation of  they and these we use to call decisory and Judicial instance and in some case  instance of oracle and mandate the manner of they be this when in the  inquisition of some nature the understanding be suspend and uncertain to which  of the two or more nature the Cause of the inquire nature ought to be  attribute and assign by reason of the frequent and ordinary concourse of  diverse nature the instance of the cross do show the faithful and indissoluble  agreement concern the nature which be inquire of of one of the nature and the  variable and separable agreement of the other whereby the question be  determine and the former nature be receive for the cause the other be reject  and lie aside and that be such a one if we find of a certainty that when it  flow on the opposite shore as well of Florida and Spain in the atlantic sea it  flow also upon the shore of Peru and the back side of china in the south sea  then by this decisory instance this assertion must be confirm that the ebb and  flow of the sea which we inquire after must be do by a Progressive motion for  there be no other sea or other place leave where there can be a regress or ebb  make at the same time and this may most easy be know if one can inquire of the  inhabitant of Panama and Lima where the atlantic and southern ocean be sever  only by a small isthmus whether the ebb and flow be at the same time on both  side of the isthmus or no but this decision seem to be certain if it be grant  that the earth stand immovable for if the earth turn round it may be that by  unequal turn of it as touch the celerity swiftness of it and of the water of  the sea there may be a violent drive of water up into a heap which may be the  flow and a Re-laxation of the same when they can be heap up no more which may  be the ebb but of this there must be a inquisition several but this be also  suppose that still remain steadfast that there must be somewhere a ebb of  water when there be a flow in other place likewise let the latter motion of  those two which we suppose be the inquire nature namely the motion of the sea  raise it self and sink down again if it so happen that after the matter be  diligent examine the other Progressive motion which we have speak of be reject  then there will be such a threefold way concern this nature and of necessity  this motion by which water in ebb and flow rise and fall again without any  addition of water come to they must be one of these three way either that this  abundance of water come out of the entrail of the earth and return again into  they or that there be no great mass of water but that the same water without  any increase of quantity be extend or rarefy so that they spread themselves  into a large dimension and take up more room and then restrain and contract  themselves again or that there be neither more quantity nor large extension  but that the same water as they be both in quantity or rarity and density do  raise themselves and so fall again by and through some magnetic power draw  they from above and so by consent rise and fall again so now if you please let  the inquisition be reduce lie aside the two first motion to this last and let  we inquire whether there be any such sublation or raise make by consent or  magnetic power but in the first place it be manifest that all the whole water  as they be lie in the hollow or concave place of the sea can be raise  altogether for then there will want some thing to succeed and be in the bottom  so that if there be any such appetite or desire in the water of raise  themselves yet that will be break and cohibited by the connexion of thing or  as they common call it by the nonentity or not be of any vacuity it remain  therefore that the water must rise on the one side or part and thereby  diminish and fall on the other for again it will of necessity follow that the  magnetic power see it can operate upon the whole must needs operate most  strong about the middle so that raise the water in the middle it must needs  successive abandon and forsake the shore so thus at last this subject be come  to the instance of the cross which be this that if it be find that in the ebb  of the sea the superficies of the water in the sea be more arch and round  namely the water rise in the middle of the sea and fail about the side which  be the shore and in the flood or flow the same superficies be more plain and  even by reason of the water return to their first posture then true by this  decisory instance the raise by magnetic power may be admit of otherwise it  must be absolute reject but this may easy be try in arm of the sea by sea line  namely whether in ebb towards the middle of the sea the sea be not deep than  in flood but we must note that if this be so water do contrary to what be  common believe rise in their ebb and fall only in flow whereby they fill and  overflow the bank