hand doth not know what pain the head feels, which certainly it would do, if the mind were not dividable into parts, but an individable substance. But this is well to be observed, that some parts in some actions agree generally in one body, and some not; as for example, temperance and appetite do not agree; for the corporeal actions of appetite desire to join with the corporeal actions of such or such other parts, but the corporeal actions of temperance do hinder and forbid it; whereupon there is a faction amongst the several parts: for example, a Man desires to be drunk with Wine; this desire is made by such corporeal actions as make appetite; the rational corporeal motions or actions which make temperance, oppose those that make appetite, and that sort of actions which hath the better, carryes it, the hand and other parts of the body obeying the strongest side; and if there be no wine to satisfie the appetite, yet many times the appetite continues; that is, the parts continue in the same motions that make such an appetite; but if the appetite doth not continue, then those parts have changed their motions; or when by drinking, the appetite is satisfied, and ceases, then those parts that made the appetite, have altered their former motions. But oftentimes the rational corporeal motions may so agree with the sensitive, as there may be no opposition or crossing at all, but a sympathetical mutual agreement betwixt them, at least an approvement; so that the rational may approve what the sensitive covet or desire: Also some motions of the rational, as also of the sensitive matter, may disagree amongst themselves, as we see, that a man will often have a divided mind; for he will love and hate the same thing, desire and not desire one and the same thing, as to be in Heaven, and yet to be in the World: Moreover, this is to be observed, That all rational perceptions or cogitations, are not so perspicuous and clear as if they were Mathematical Demonstrations, but there is some obscurity, more or less in them, at least they are not so well perceivable without comparing several figures together, which proves, they are not made by an individable, immaterial Spirit, but by dividable corporeal parts: As for example, Man writes oftentimes false, and seldom so exact, but he is forced to mend his hand, and correct his opinions, and sometimes quite to alter them, according as the figures continue or are dissolved and altered by change of motion, and according as the actions are quick or slow in these alterations, the humane mind is setled or wavering; and as figures are made, or dissolved and transformed, Opinions, Conceptions, Imaginations, Understanding, and the like, are more or less; And according as these figures last, so is constancy or inconstancy, memory or forgetfulness, and as those figures are repeated, so is remembrance; but sometimes they are so constant and permanent, as they last as long as the figure