According as the Rational Parts are affected, or disaffected with Forrein Objects, the Sensitive is apt to express the like affections, or disaffections: for, most Forrein Objects occasion either pleasure and delight, or displeasure and dislike: but, the effects of Forrein Objects are very many, and, many times very different; as, some Objects of Devotion, occasion a Fear, or Superstition, and Repentance in the Mind; and the Mind occasions the Sensitive Parts to several actions, as, Praying, Acknowledging Faults, Begging pardon, making Vows, imploring Mercy, and the like, in words: also, the Body bows, the Knees bend, the Eyes weep, the hands hold up, and many the like devout actions. Other sorts of Objects occasion pity and compassion in the Mind, which occasions the Sensitive Parts to attend the sick, relieve the poor, help the distressed, and many more actions of Compassion. Other sorts of Forrein Objects, occasion the Rational Mind to be dull and melancholy; and then the Sensitive Parts are dull, making no variety of Appetites, or regard Forrein Objects. Other sorts of Objects occasion the Mind to be vain and ambitious, and often to be proud; and those occasion the Sensitive Actions to be adventurous and bold; the Countenance of the face, scornful; the Garb of the Body, stately; the Words, vaunting, boasting, or bragging. Other Objects occasion the Mind to be furious; and then the Sensitive Actions are, Cursing Words, Frowning Countenances, the Leggs stamping, the Hands and Arms fighting, and the whole Body in a furious posture. Other sorts of Objects occasion the Mind to a passionate Love; and then the Sensitive Actions are, Flattering, Professing, Protesting in words, the Countenance smiling, the Eyes glancing; also, the Body bows, the Leggs scrape, the Mouth kisses: also, the Hands mend their Garments, and do many of the like amorous actions. Other Objects occasion the Mind to Valour; and then the Sensitive Actions are, Daring, Encouraging, or Animating. Other Objects occasion the Mind to Mirth, or Cheerfulness; and they occasion the Sensitive Actions of the Voice, to Sing, or Laugh; the Words to be jesting, the Hands to be toying, the Leggs to be dancing. Other sorts of Objects occasion the Mind to be Prudent; and then the Sensitive Actions, are Sparing or Frugal. Other sorts of Objects occasion the Mind to be Envious, or Malicious; and then the Sensitive Actions are Mischievous. There are great numbers of Occasional Actions, but these are sufficient to prove, That Sense and Reason understand each other's Actions or Designs.
[CHAP. VIII. Of the Advantage and Disadvantage of the Encounters of several Creatures.]
There is a strong Sympathy between the Rational and Sensitive Parts, in one and the same Society, or Creature: not only for their Consistency, Subsistency, Use, Ease, Pleasure, and Delight; but, for their Safety, Guard, and Defence: as for example, When one Creature assaults another, then all the Powers, Faculties, Properties, Ingenuities, Agilities, Proportions, and Shape, of the Parts of the Assaulted, unite against the Assaulter, in the defence of every particular Part of their whole Society; in which Encounter, the Rational advises, and the Sensitive labours. But this is to be noted concerning advantage and disadvantage in such Encounters, That some sorts of Creatures have their advantage in the Exterior Shape, others meerly in the Number of Parts; others in the agility of their Parts, and some by the ingenuity of their parts: but, for the most part, the greater Number have advantage over the less, if the greater number of Parts be as regular, and as ingenious as the less number: but, if the less number be more regular, and more ingenious than the greater, then 'tis a hundred to one but the less number of Parts have the advantage.
[CHAP. IX. That All Human Creatures have the like Kinds and Sorts of Properties.]
All Human Creatures have the like Kinds and Sorts of Properties, Faculties, Respirations, and Perceptions; unless some Irregularities in the Production, occasion some Imperfections, or some Misfortunes, in some time of his Age: yet, no Man knows what another Man perceives, but by guess, or information of the Party: but, as I said, if they have have no Imperfections, all Human Creatures have like Properties, Faculties, and Perceptions: As for example, All Human Eyes may see one and the same Object alike; or hear the same Tune, or Sound; and so of the rest of the Senses. They have also the like Respirations, Digestions, Appetites; and the like may be said of all the Properties belonging to a Human Creature. But, as one Human Creature doth not know what another Human Creature knows, but by Confederacy; so, no Part of the Body, or Mind of a Man, knows each Part's perceptive knowledg, but by Confederacy: so that, there is as much Ignorance amongst the Parts of Nature, as Knowledg. But this is to be noted, That there are several manners and ways of Intelligences, not only between several sorts of Creatures, or amongst particulars of one sort of Creatures; but, amongst the several Parts of one and the same Creature.
[CHAP. X. Of the Irregularity of the Sensitive, and of the Rational Corporeal Motions.]
As I have often mentioned, and do here again repeat, That the Rational and Sensitive Parts of one Society, or Creature, do understand, as perceiving each other's Self-moving Parts; and the proof is, That, sometimes, the Human Sense is regular, and the Human Reason irregular; and sometimes the Reason regular, and the Sense irregular: but, in these differences, the Regular Parts endeavour to reform the Irregular; which causes, many times, repetitions of one and the same Actions, and Examinations; as, sometimes the Reason examines the Sense; and sometimes the Sense, the Reason: and sometimes the Sense and Reason do examine the Object; for, sometimes an Object will delude both the Sense and Reason; and sometimes the Sense and Reason are but partly mistaken: As for example, A fired end of a Stick, by a swift exterior Circular Motion, appears a Circle of fire, in which they are not deceived: for, by the Exterior Motion, the fired end is a Circle; but they are mistaken, to conceive the Exterior Figurative Action to be the proper natural Figure: but when one man mistakes another, that is some small Error, both of the Sense and Reason. Also, when one man cannot readily remember another man, with whom he had formerly been acquainted, it is an Error; and such small Errors, the Sense and Reason do soon rectifie: but in causes of high Irregularities, as in Madness, Sickness, and the like, there is a great Bustle amongst the Parts of a Human Creature; so as those Disturbances cause unnecessary Fears, Grief, Anger, and strange Imaginations.