together to cover the whole Earth not as it did at first equaly cover the whole Surface therof but the Canales Campus and highest Hills as they then stood and continued fifteen Cubits did the Waters prevail and the Mountains were covered Whereby we may partly estimate the quantity of the whole Body of Waters which yet may be Rarefied or Condensated more or less nor can we exactly tell what is the Proportion of the Surface of the Waters to the Surface of Dry Land in the whole Terraqueous Globe The Author of Esdras saith Vpon the Third Day thou didst command that the Waters should be gathered in the Seaventh part of the Earth Six parts hâ—st thou dried up which might probably also have encouraged Columbus in his happy confidence of more Earth then was discovered before him and according to this account there should still be much Terra Incognita The Density of the Body of Air more then of Water hath been observed to be as about a Thousand to One and yet Waters beneath are Rarefied into Vapors or Waters above which are as Rare as Air itself for Vapors and Fumes do not ascend into the Air by Impulsion of one part after another as Water may be squirted upward out of a Syringe or as they are called Pillars of Smoak in respect of the Figure therof but if a Titiâ— or Brand be held downward in the open Air yet the Smoak therof will ascend upward or remain suspended and perhaps some Vaporous Meteors are Indefinitely in the Air or any Region therof even the highest Surface and so said to be upon it as I have shewed And I shall heer observ that as Vapors or Waters above were so made by special Creation in the Second Day so they are of special Use and Consideration being a very Subtile and Spirituous Effluvium and a notable Instrument of Nature and also a Menstruum carrying forth with it not only part of the Body but also much of the Spirit and this is indeed that which Chymists commonly call Spirit as it so carrieth forth the Spiritual Qualitys with itself being a very fitt Vehicle therof whence some have fansied a Conversion and Transpeciation in itself which I have already refuted but certeinly it causeth a very great Alteration of the Bodys out of which it is emitted and Translation of the Spirits therof being not so Dens or Consistent as Earth nor as Water out of which it is produced and almost as Rare as Air and Aether and so Intercedeth and Mediateth between all the Elements and doth Evoke the Spirits therof as is commonly observed of the firmest Timber that if it be often Wett and Dry again it soon Rotts which also takes away the State of Hay as Husbandmen say in their Chymical expression therof Yea I suppose that what is intended by the famous Chymical Term of Fermentation is only the Operation of a Hott Spirit on a Moist Intrinsecaly within the Body therof by Vaporation which plainly discovers itself accordingly by some Turgescence and Ebullition and whereby the Benigne and Homogeneous Spirits are better Concocted and more equaly Distributed which doth exceedingly Meliorate and Maturate and the more Maligne and Heterogeneous do Evaporate or otherwise the Spirits being in agitation by any Intemperate Excess or Defect become more Corrupt and Putrid Thus Heat and Moisture Operating and Fermenting within Bodys produce all Elementary Generation and Corruption and are thereby also very subservient to Vegetation and Vivification Now as I said before of Air so the very Spirit of Water is unknown to us nor have we any apt Vocabulum therof or if we had yet we could not thereby know the Substantial Spirit itself or the Nature therof but only by those Accidents or Spiritual Qualitys wherof I shall now proceed to discours II. The first or principal Quality of Water is Moisture as I have already proved and indeed unless Water be Moist I neither know what is Water nor what is Moisture And I suppose that Elementary Water is most Moist that is it doth Moisten most strongly though Vapor being more Rare and Subtile may sooner penetrate as Fixed Fire doth certeinly Heat most though Volatile Flame doth most penetrate and yet when Vapor hath thus penetrated it doth most Moisten by being Condensated again into Water but Vapor may be also Adusted and turned into Smoak which is Actualy Dry as I have shewed and that cannot be supposed of Water Immediately untill it be first turned into Vapor And Oil seemeth to Moisten more then Elementary Water becaus it is more Unctuous and Evaporateth less whereby it reteins the Moisture longer as a boiling pot of Water being covered doth retein the Vapor and Moisture more then uncovered and therefore that Water is longer in boiling away and so is Oil then Water thus though pure Water doth as I said Moisten most becaus Moisture is the Proper Quality therof and all others Moisten only by participation of Water yet it doth also Evaporate most whereby it becomes Vapor and Water above which is also another Proper Quality therof and thereby drys away soonest Also though it moisten most yet in Washing it may be advantaged by other Bodys as pure Water doth not Rens or Scowr so well as if it be mingled with Earthy particles of Chalk Marl Bran or the like which render it more Abstersive and make it as Huswives say bear Soap better becaus those Terreous Corpuscles do Imbibe Unctuous Bodys better then Water and thereby reconcile them together yet not without heating beating laving or the like and so Water and Milk mingle together the Oleous parts of the Butyrum being reconciled to the Water by the Serum wheras Butter itself Oil Turpentine Mercury and the like will not so easily mingle with Water becaus they are not so Aqueous which appears by their less Evaporation nor will Water easily mingle with Vapor while they continue such because God hath so vastly differenced them in their Creation that they shall be either Waters beneath or Waters above whose different Density is as a Thousand to One and they can hardly continue in any of those thousand Degrees between them though they pass from one to the other by them all as may appear by the Motion of Water boiling in a pott which first is scarcely seen to Move and then Simpers as they say and so boils up more and more though they will continue in some Degrees beyond that proportion as Meteors in any Region of the Air. And Evaporation is such a notable Property of Water and Symptom of the Aqueous Nature that I suppose all Elementary Water if it be not frozen with Cold will Evaporate always with any Degree of Heat or Tepâ—r as certeinly it will in a Cold Still though proportionably less with less and more with more Heat and so even those winds which we call Cold from that Predominant Quality do Dry notably by carrying away the Vapors which even then do arise whereby others
and only by the Mediation of them and Sensitive less then Vegetative and only by the Mediation of them and Elementary and Intellective which we therefore call Immaterial not at all as I shall shew heerafter Now as Aeâ—her is the most Rare of all the Elements and so as I suppose the Body therof cannot be made more Rare by any other Elementary Spirit becaus there is none other that is more Active and which may more Rarefy it so Earth is most Dens and as I suppose the Body therof cannot be made more Dens by any other Elementary Spirit becaus there is none other less Active which may more Condensate it then it doth itself for as these Elementary Spirits do require more or less Rare or Dens Bodys so they do Naturaly and most Effectualy caus them and thus the most Rare Aeâ—her which is Utmost and the most Dens Earth which is Inmost do contein and bound the two other more Variable Elements Air and Water between them as I have shewed The Rarity of Aether is altogether unknown to us but if it be as I suppose it more Rare then the most Rarefied or Expanded Air and the very common Air be a thousand times more Rare then Water and that fourteen times more Rare then Mercury and the Elementary Earth wherof we know not the utmost Density as we know not the Rarity of Aether yet more dens then it or Gold which is said to be nineteen times heavier then Water or any other Cortical Earths whatsoever then certeinly there is a vast Disproportion of Density and Rarity between the Bodys of Aether and Earth and yet though Earth be most Dens Aether is not most Rare nor do we know or can assigne how much more Rare Superaether may be then it which will Multiply the Disproportion exceedingly more wherof though we can give no just account yet heerby we plainly perceiv how strangely Matter may be Densefied or Rarefied and consequently what vast or Innumerable Pores or Spaces they must assigne who will still contend that Rarity is only from Porosity or Vacuity As in Water so also in Earth there are two distinct Regions not only Mathematicaly such as some have made both in Aether and Air where they are not but Physicaly such and yet they have not found them out where they are for as there are Waters above and beneath so there is manifestly both a Cortex of the Earth wherin there are not only many other Composita and many sorts of Earths Metalls Minerals Stones Chalk Clay Marl Loam Sand and several others which thereby discover and declare it not to be the very Elementary Earth but also Water flowing in the Canales therof and imbibed by all this Spongy Cortex whence it is denominated Terraqueous and is almost as much Elementary Water as Earth nor is any part therof in itself so purely Elementary Earth as the Ocean is Elementary Water wherefore there is most probably another Elementary and Subcoâ—tical Earth or as it is said Foundations of the Earth which though we know not where it begins and the Cortex ends yet I presume it to be below any the lowest Fundus of the Water or descent of Rain or Dew otherwise it should not be the Elementary Earth which seems to be intimated by that expression of the Psalmist Then the Chanells of Waters were seen the Foundations of the World were discovered Nor may we reasonably conceiv that there are below the Cortex any such hid Treasures of Metalls Minerals or the like as there are in it since they can never be searched or digged out by any Industry of Men or Beasts wheras God and Nature made nothing in vain But that which doth most confirm me in this Opinion is the most Ingenious Invention of the Inclinatory or Dipping Needle as they call it for most evidently that varys its Position respectively as it is neerer to or farther from either of the Poles of the Earth and not according to the Poles of the World which very sensibly discovers that there is such a Subcortical Earth and also that it is Magnetical for though there be Rocks of Magnets in the Cortex yet this Inclinatory Needle as I shall call it doth not so Incline unto them but generaly to the Poles of the Earth as to one great Magnet and exactly so as a Needle carried about a round Magnet or Terrella doth Incline itself in all the Points of the Circumference as I shall shew heerafter and this also shews that the Elementary and Magnetike Earth is Globular as well as the Terrella otherwise any Eminences therin would vary the Inclination as well as in the Terrella Yet I do not conceiv that this Elementary Body of the Subcortical Earth which I call Magnetical is of the same kind with any Cortical Magnets as they are not of the same kind with Iron Stone or Mine though both have a Magnetike Quality but rather that it is farr more Dens then them as I have said as it is also farr more Consistent then Gold Nor is it vain or useless as other Terreous Composita below the Cortex should be but very proper and requilite in every respect for as by the most solid Consistence therof it becomes the Foundation and Basis of the Cortex as they are therefore termed Strong Foundations and Pillars of the Earth and indeed of all the Superior Spheres and of the whole Body of the Universal Globe so by its Magnetical Polarity it doth continue its own Body in one Immovable Position as I shall shew heerafter and most probably it hath no Pores whereby it may be penetrated convelled or comminuted by any others or one part therof severed from another and so many Bodys in the Cortex Marble Glass Gemms are Imporous as I have shewed much more this most Dens Compact and Adamantine Body of the Elementary Earth And though some Planets and the Starrs may be greater Orbs then it yet they are not such Foundations and Pillars of the World nor is there any other such Centrical Orb relating to the Circumferential Orb or whole Globe of the World besides the Earth which therefore also is called Orbis and the World whereof it is an Epitome and all the Superior parts of the Globe of the World are only Concave Spheres Thus though Earth be most Base and Brute of all the Elements yet it hath also its proper Excellency and Glory having the greatest Bodily perfection of the Density of the Matter to which it doth most approximate and the Spirit therof hath the greatest Stability and Fixâ—tive Strength though the least Activity and as I have observed it hath also such Qualitys in itself whereby in Mistion it doth Fix almost all the more Agile Qualitys of the other Elements and the Cortex therof hath the greatest Mistion with them all and the greatest Variety of Composita being the Native Country and Region of all Vegetatives and of Beasts the best of Sensitives yea the Manor hous and
all other Bodys Potentialy but never Actualy and so the whole Earth hath also Gravity and the like And as I have now disproved this pretended Motion of the Earth by the Magnetical virtue therof so I know no other Caus assigned of such a rapid Motion therof as must be supposed that is about fifteen Miles every Minute Diurnaly and almost fifty Annualy and the Dâ—stance between our Accesses and Recesses to or from the fixed Starrs should be about eight Millions of Miles which is a large stride and yet we perceiv no difference therof as we do of Mars who is placed in the fifth Sphere Nor is there any difference of a Bullet shott from a Gun East or West as there should be very consyderably according to this common Calculation and so of a Bullet drop'd from a a Steeple but they say the Bullet also is a Terrella and Moves with the Motion of the Earth and would prove it by the fallacious Experiment of an Arrow shot upright from a Ship sailing and falling down again in the same place but then if the Steeple also were removed as much as the Ship saileth the Bullet dropped from it should follow it which certeinly is not according to the Motion of the Earth or Terrella and therefore to defend this they have invented another wors Absurdity That there is I know not what Magical Line of Motion still continuing and interceding between the Mover and Moved after the Impression past and Contact discontinued but neither doth the Arrow flying spin any such Corporeal Thread or Line like a Spider nor the Archer shooting emitt any such Spiritual Radius like Emanant Heat which may so direct the Motion Certeinly a Parthian who shoots flying or a Ship sailing do not draw back the Arrow or Bullet after them nor will Stones so fall into the hand of a Boy playing at Checkstone without any answerable Motion therof whereby to catch them Neither is there any such Magnetical Stake reaching from the Subcortical Earth through the Cortex Water and Air and as some say to the Moon for Magnetical Virtue hath no such long or strong Orb like Light or Heat as no particular Magnet or Terrella doth Eradiate like a Candle or Spark of Fire Or if it should yet it could not Move Magneticaly any other Body that is not Magnetical or indeed that is not Consistent as a Stake in a Pond cannot direct the Motion of the Water in it or Air above it becaus they are Fluid and not Consistent Certeinly Birds in the Air though more Consistent are not Magnetical and though a Bullet of Iron be Consistent and Magnetical Potentialy yet if it be not so Actualy the former Experiments will be the same as if it were and if it have the Magnetical Virtue therof Actualy excited in itself then it is a Terrella in itself and consequently if the Earth which is the great Magnet Move round so should every such Terrella which it doth not as may be tried by any such round Bullet or Magnet placed upon its Axis in the most exact Aequilibrium wheras every part of Water severed from the Element therof is Water having all the Propertys therof and so should every such Magnet be a Terrella as indeed they call it having all the Magnetical Propertys therof and some Magnetical Doctors do therefore affirm very falsly that a Terrella so placed will Move round like the Earth who thereby very truly acknowledg this Consequence that if the Earth so Move the Terrella must also so Move wherefore since the Terrella doth not so Move neither doth the Earth so Move and though a Bullet flying when it is shot from a Gun by that Violent Motion doth also Move round as I have formerly shewed from another reason yet that may be any other way as well as the same way with the supposed Motion of the Earth and the Bullet drop'd from a Steeple and so falling downward by a Natural Motion doth not as I suppose Move round or not the same way with the supposed Motion of the Earth Thus every less Magnet not being one and the same with the Earth but Individualy such in itself and having its own Poles Axis Center and Aequator as well as the Earth as may appear if it be laid East and West in which Position it will a long time retein its own Polarity not only different but advers to the Polarity of the Earth which is North and South by its own Immobility doth also Sensibly prove the Immobility of the Earth And yet we must believ all the Motions therof which some Philosophers very confidently Suppose and vehemently Impose upon us maugre all our own Faith Reason and Sens becaus they tell us Scripture is Popular Reason Ancipitous and Sens Fallacious and so all other men must be governed only by the Magistery of their Fansys which whatsoever it may be to themselvs is certeinly no more to others then they can prove by Scripture Reason and Sens in which there is no Fallacy but only in our Apprehensions which are indeed our Infirmitys and ought to be rectified and corrected by other right Ratiocinations and Sensations and not by other Imaginations Thus wheras I have granted that supposing the Earth to Move constantly and equaly though never so swiftly if we were also carried on it we should not feel it to Move becaus we our selvs do not Move and yet I say that our Bodys being also in the Air should feel themselvs Moved against the Air though never so calm but especialy when the Wind bloweth the other way against the pretended Motion of the Earth which certeinly could not be Insensible but as I rather suppose Intolerable if their Imagination did not also Summove the Air for us by supposing both Water and Air to be parts of the great Magnet the Earth which is as contrary to all Sens as the other this Insensibility or Deception of Sens ought to be rectified by other right Sensations and not by such other Imaginations and Insensibilitys Again according to the very Analogy of Deception as the Sens senseth falsly in one case so it doth likewise in all like cases becaus there is the same reason therof And now also I will examin the supposed Motion of the Earth according to this Analogy of that Deception which they so strongly urge for it and I shall only change that Vers which is their usual Tex accordingly Provehimur Terra Coelum Stellaque recedunt and so as a Man in a Ship sailing by the Shore seems to see the Earth and Towns to Move which do not and doth not feel himself to be Moved as indeed he is if he were so Moved by the Motion of the Earth which must be two hundred times more swiftly then any Ship doth sail he should seem to see the Moon and Planets to Move Visibly which he doth not and though against this is objected the greater distance of the Moon and Starrsâ— yet that is recompensed
therin according to their more or less Activity upward wheras if the Sun should be supposed to be or have the Center of the World in himself he must also be supposed to be the most Dens and Dull of all Elementary Bodys who is the most Glorious and Active of all Elementary Operators and as he and the Moon so also all the Starrs were made to divide the Day from the Night and to be for Signs and for Seasons and for Days and for Years which is accordingly performed by their due and determinate Situations which however they may appear unto us yet by their very various Positions yea their Eccentricitys and the like they do so produce those varietys of Seasons and their Annos Saturni Iovis and others and observ such Orderly Courses as if we did rightly understand them we should easily conceiv and confess that it would be a great Monstrosity in any of them to be placed otherwise Thus the Sun who doth chiefly excell and exceed all the others in the two principal Aethereal Qualitys Heat and Light is seated at such a distance as doth best afford to the Terraqueous Globe a fiâ—t Temperature therof and doth Move and is Moved in such Courses whereby though he be but one Luminary yet his Heat is so distributed and communicated to all the Globe that there is no Zone Inhabitable as was antiently supposed and so also his Light in all the Parallels therof that in the whole Year though not every Day one hath as much of his Principal Light as another and they which are farthest from the Aequator and neerer to the Pole are also recompensed with more of his Secondary Light and have longer Crepusculae III. God made two great Lights the greater Light to rule the Day and the lesser Light to rule the Night that is the Sun to rule the Day and the Moon to rule the Night and wheras they are said to be great Lights that is no such Popular Expression as some would have it for as it is said so indeed they are great Positively though not greater Comparatively then all the others or so as the Sun is said to be greater then the Moon nor are they termed great Starrs but great Lights or Luminarys and so indeed they are greater then any others and this is the very sens and meaning of the Expression according to the Subject Matter which is immediately subjoined the greater Light to rule the Day and the lesser Light to Rule the Night and as they were all made to give Light upon the Earth so certeinly these two give most Light upon it the Sun by Day and the Moon by Night and to stop the mouths of all such Cavillers it is Oâ—iginaly not the Greater and Lesser Lights but the Great Light and the Litle Light and so indeed they are and as they are specialy named so their special differences from the rest are very consyderable not only of the Sun which are sufficiently noted and acknowledged but also of the Moon as her not Moving about her Axis her Epicyclicitys Apogaea and the like and though the Sun is the Illuminator of them all yet he ruleth Day alone by his own Diurnal Light wheras the Starrs attend and assist the Moon in their Courses and Orders while she ruleth the Night by the Conjunction of their Nocturnal Light but that which is most notable is her Moving so often Immediately and only about the Earth and never about the Sun also like others and it being the very End of the Creation of all the Luminarys to give Light upon the Earth this shews her to be another Principal Planet in that respect which is the chief End of them all as well as the Sun and so indeed the Sun and Moon do caus more Variations and greater Effects in the Earth then all the Planets and Starrs besides yet as I deny the Earth to be a Planet so I do not conceiv that the Moon is any more a Satelles or Appendix of the Earth then the Sun though she doth Move about it as the Satellites seem to do about their principal Planets which is not by any Magnetical Emanations of the principal Planets so carrying them abouâ— but by their own Planetary Virtues so Moving themselvs nor do they Realy Move about them Circularly as they should if they were so Moved by them but by such Hemitrochoids which they describe as I have shewed while the principal Planet Moves in a Line cutting the Perpendicular therof in the midst between the Basis and the Zenith whereby they are sometimes below them and sometimes above them and sometimes on the one side and sometimes on the other and so may seem to Move Circularly which is no Magnetical Motion as I shall now shew and yet they who can solv the Phaenomena by affirming whatsoever they pleas will join not only three Elements which are the very true and real Dividers and Sharers of the whole Elementary Globe according to their very different Natures Spirits and Spiritual Qualitys and also more or less Densitys of their several Bodys which are farr more evident and consyderable Distinctions and Heterogeneitys then any greater or less Quantity of Matter which as such is always Homogeneous but also the Moon itself which is a consyderaâ—le part of the fourth Element Aether into one Magnetical Correspondence and Combination Wherefore as I have proved that the Earth is no Planet or Moon so I will now also prove that the Moon is no Magnet or Earth and this I hope may also serv to disprove any such supposition of any of the other Planets which are of the same Aethereal nature with the Moon and as different from the Earth Certeinly we thus read that the Earth and all the Elements were made and perfected before any Planets or Sâ—arrs which afterward in this Fourth Day were made to give Light upon the Earth and not the Earth upon them or any of them and God placed them all in their several Positions about their Centrical Orb the Earth and the other Elementary Spheres about it before there were any Positions or Motions of the Planets and he made Dry Land and Seas in the Terraqueous Globe but not in the Moon or any of them and so the Earth and Waters and not they brought forth Grass Herbs and Fâ—shes and Fowls and Beasts And though Superaether and Angels be farther removed from us then the Aether and Aetheruli yet we have some Conusance of them and some Communion with them declared in Scripture but not of any Inhabitants or sâ—ch other things in the Moon or any other Planets so that if we will yet oppose Ipse Dixit to Deus Creavit we must say that not God but Man made this World in the Moon and they who can so Create in it Earth and Seas ought also to make therin Vegetatives yea Sensitive and Intellective Inhabitants for since we heer on Earth where God hath founded his Troop and made his Plantation
of God and by Iacob are called the Everlasting Hills wherof others give us no account Nor doth he affirm Vegetatives to Live but as I have observed plainly distinguisheth between Vegetative and Sensitive Spirits which he afterward calleth Living Souls And in the description of the Works of the Fourth Day we find none of those Monsters and Figments which both Poetry and Philosophy have introduced in the Starry Heaven for neither doth he divide it into Spheres having plainly shewed before how the whole Aether was only one Sphere as well as the other Heavens nor indeed can such several Imaginary Spheres solv the Phaenomena of the Motions of Aeâ—herâ—al Comets and of all the Planetary Motions as of the Satellites which as I have observed move not in perfect Circles in the Aether but only about their principal Planet whereby their Motion in the Aether describes an Hemiâ—rochoid as I said as if a Qâ—ernstone were set upright like a Cartwheel on a declive Hill and a man with his hand on the Handle should thereby move it round about the Axis down the Hill Nor doth he assigne any Intelligences or Daemons and a Metratton or President over them all to move the several Spheres Certeinly the Scripture calleth 〈◊〉 Daemons Princes of the Air and not of the Aeâ—her though they were Originaly of the same Nature and Office with good Angels but as they were since ejected out of the Superaether so now probably they are confined within the Subaeâ—hereal Orb between which there is such a great Chasm Nor doth he distinguâ—sh the Luminarys into Planetary and Fixed but calleth them by one common Appellation Lights Originaly derived both in Name and Nature from the Primigenious Light wherof they were all composed And he particularly nameth only the two principal Luminarys which so give Light upon the Earth and according to which besides the common and Diurnal Motion of the Aether all the Sacred Feasts of the Jews were instituted And as the Sun is first named so probably he was first made of that Primigenious Light whereby he Illustrateth all the rest and therefore is sometimes called by thâ— same Name or the Light And as he hath Light so also Heat which is another Aeâ—hereal Quality in himself Formaly and not oâ—ly Eminently or Equivocaly as some would suppose and as indeed I conceiv that the Moon causeth Moisture which is no Aetâ—ereal Quality over which she doth yet manifestly Predominate as may appear most notably in Tides whether she then causeth more gross Uâ—pors when she is in her Apogaea because she is farthest from the Earth or generaly more Vapors because she is then more strong and Praepoent as the Sun in his Apogaeum or from some unknown Influence or Power But however those Vapors which she causeth do not make that whole Body of Water which floweth and refloweth in Tides nor doth every part of that whole Body of Water pass to the extremitys of the Floud and Ebb but only the Rivers in their Fall above the Floud of the Sea are supplied by the Vapors which causeth the Impuls of the whole Undulating Body of Water as farr as the Ebb like the two Handles of a Saw in sawing forward and backward not very farr though the Saw be never so long for plainly the Waters in the Floud toward the Rivers are not much more Salt nor in the Ebb toward the Ocean much more Fresh but in the middle where they meet and where a proportionable overplus of the River Water so caused by the Vapors doth mingle with the Seawater Also he plainly intimateth that as some of the Luminarys are manifestly Motive so they are all in that he doth not distinguish between them and it is elswhere expressly said of the Starrs generaly that they militate in their Courses or Originaly Paths and if the Fixed Starrs do move Uniformly together which is the last Residuum of the antient Error and Opinion of their Fixation yet however according to their Various Positions in the Aether they must move Difformly in Time in that very Uniformity in Position and either in Position or Motion or both they are all Asymmetrous certeinly no known Motion of any of them is Commensurable with the Motion of the whole Aether according to which we assigne the Propeâ— Day Natural to be as I have said fower and twenty hours neither more nor less otherwise they should not be for Signes and for Seasons and for Days and for Years and all the Variations therof And though many of them be farr greater then the Earth yet they all move about it becaus they were made to give Light upon it which they could not do at such a distance unless they were so great And their Number is Innumerable unto us and perhaps not fewer then of the Host of Israel in the Wildernes nor of that which Ioab gave up to the King Rotunde before he had compâ—eted it or of that which he still proceeded to complete untill he was hindred by the Plague Nor doth Moses lay any foundation of Judicial Astrology which is expressly condemned by Scripture Again in the Works of the Fifth and Sixth Day he describeth the Original Generations of Fishes Fowls and Beasts and most truly termeth them Living and afterward calleth their Bloud the Bloud of Life which our Learned Doctor hath lately discovered to be a most proper expression and citeth that Text in confirmation of his Discovery wheras formerly the Heart was termed Primum vivens ultimum moriens I have been informed by a Physician my Neighbor that having dissected an old Toad so farr as that he had taken out the Heart and afterward stepping aside before he returned again the Toad had crept away into his Garden where he found it aâ—ive and that it so lived some consyderable time In the last of all the Works of Creation that is of the little World Man he discovereth a new World of Mysterys not only as Man is the whole Scale of Nature and as there was another Proper Creation of his Intellective Spâ—rit but also how he was made in the Image of God in order unto Iesus Christ God-Man who by the Assumption of the Human Nature into the Divinity did also superadd and unite to this Scale of Created Nature the Creating Nature God himself which is the Anacephaleosis or Reduction of the Finite Creation to the Infinite Creator And I shall desire any Naturalist seriously to consyder this Natural Representation of the Messiah as he is thus the Infinite Completion and Consummation of Nature itself and Perfection of the Univers and so the Mediator both of Creation and Redemption that thereby God the Creator might gather together in one all things in Christ both which are in Heaven and which are in Earth even in him for so indeed Christ hath united in himself not only the Intellective Spirit of Man but also his Body yea the very Matter therof as it is said In him dwelleth all the fulnes of
ought to believ whatsoever this Noble Person declareth that he hath done in all those manifold Experiments wherewith he hath enriched the World Now let this be the Conclusion and Summ of the whole matter That as the End of all Created Nature is the Divine Glory of the Creator which the whole World as a Mirror was made to Represent to us Naturaly so should all Spiritualy Render it unto him And thus we Christians being taught by God the Author both of Scripture and Nature truly to know the Creation and System of the World which Heathen Philosophers groped to find out all their days and have disputed in all Ages should with the Primitive Hebrews and their Divine Doctors Moses David Solomon and the rest Glorify the Infinite Iehovah Creator of Heaven and Earth And I have very much wondered that not only in Spirituals but also in Naturals Seing we should not See and Hearing we should not Hear and Understand with our Hearts the things which are writ in such large Characters and Proclaimed to us with so loud a Voice Wherefore I beseech the Divine Spirit so to Illuminate us in the true Knowledg of his Word and Works that henceforth they may be no longer hid from our Eys but that it may now be said of Holy Scripture and of the Nativity of the World therin Nota Mathematicis Genesis tua THE Divine History OF THE GENESIS OF THE WORLD SECTION I. In the Begining c. EXPLICATION In the very First Being of Heaven and Earth or of any Thing therin or of any Originals therof from Absolute Not being And in the very First Instant of their Duration or Time it self then also commencing from Non-time or an Absolute Nullity therof ILLUSTRATION 1 That the World is Finite Proved by the Corporeal Quantity therof 2 By Successive Quantity 3 By Discrete Quantity 4 Rejection of Impertinencys and what Postulations only are required 5 Sensible Demonstration of the first Proof 6 Of the Second 7 Of the Third 8 The Possibility of the Worlds being Ab Aeterno disproved 9 The Possibility of being In Aeternum or Immortality in what Sens granted 10 The Summ of the whole Discours That there was a Begining of the World I. THat there was a Begining of the World besides the Divine Authority of the Text is as Rationaly Demonstrable as it is Sensibly evident That there is a Heaven and Earth for it is also evident that they are Bodys Extended by Part beyond Part and therefore Finite or bounded with Extremitys of that Extension which we call First or Begining and Last or End becaus we may begin to measure at one and end at the other for that very Extension which renders them Bodys by Extending Part beyond Part doth also Terminate them that is Extend them so far and no farther Thus the whole Body of the World hath two great Parts Heaven and Earth And whatsoever hath Parts is Finite becaus every Part is Finite or Limited to a Proportion not so great as the Whole otherwise it should not be a Part of the Whole And as one Part is Finite so are all the Parts of the Whole becaus they are all Parts And so Consequently is the Whole becaus it is equal to all the Parts otherwise it should not be the Whole of all the Parts therof And thus Heaven which is one Part of the whole Body of the World is a less Whole in it self becaus it is the whole Heaven And so likewise Earth which is the other Part of the whole Body of the World is also a less Whole in it self becaus it is the whole Earth Now either of these two less Wholes is Finite in it self becaus it is only a Part of the whole Body of the World and becaus both these less Wholes are Finite therefore the whole Body of the World is also Finite though it be a greater Whole for there is no Greater nor Less in Infinite which is Infinitely beyond any Proportion and without any Parts whatsoever becaus a greater Whole is that which hath greater Parts or more equal Parts and a less Whole is that which hath less Parts or fewer equal Parts And since whatsoever hath Parts is Finite therfore whatsoever hath greater or more or less or fewer Parts is also Finite and cannot be Infinite Again every Part is such a certain Proportion of the Whole as it is otherwise it should not be such a Part therof and therefore hath such a certein Measure of it self whereby it is such a certein Proportion as it is and not greater nor less And as all the Proportions of all the Parts are the Whole Proportion of the Whole so all the Measures of all the Parts are the whole Measure of the Whole And whatsoever is Mensurable is Finite becaus it is Mensurable and not Immens Wherefore the whole Body of the World is Finite as well as Heaven and Earth or any less Part or the least Particle therof whatsoever wherof there is the same reason Otherwise the Whole should be greater then all the Parts or the Parts greater or more then they are which is Impossible And the contrary therof So Mathematicaly true and evident according to Common Sentence that every Part is less then the Whole and the Whole greater then any Part and equal to all the Parts therof that it cannot be further proved by any thing more evident then it self Wherefore this Conclusion is most true and evident Omne Sectile est Finitum II. Now as Corporeal Quantity which is Consistent and hath Part beyond Part is therefore Finite So also Time which is Successive and hath Part after Part is also Finite And though Part beyond Part may be Inverted and the First become Last or the Last First or Circulated and the Begining United to the End and so every Consistent Quantity is Finite becaus it hath such Parts Yet Part after Part Succeed and follow one another in a most direct Line and by Such an Immutable Law and Order as can neither be Inverted nor Circulated otherwise there should not be Part after Part which must necessarily be in Temporary Succession for Past can never be Present nor Present Future nor all together Wherefore Time cannot possibly be Circular for in a Circle all the Parts must Consist together as in Circular Motion all the Parts must Move together Though probably the Opinion of the Eternity of the World was grounded on some such Imaginary Circulation of Time and Revolution of Platonical Years Whereas though all things measured by Time might be supposed to return again into the same State in all other respects yet Time it self can never return to be the Same becaus it is as Impossible to recall Past as to anticipate Future So that where there is such a fixed Priority and Posteriority runing still forward in a most Direct and Immutable Succession of Part after Part which is Finite there must necessarily be a Finite and Fixed First or Begining and Last
or End according to the Fixed Order and Succession of the Parts And as certeinly as this Present Instant is now the Last or End of all Time Past or Present which hath hitherto Actualy Existed or doth Exist so certeinly there was some determinate Instant which was the first or Begining therof And so this Conclusion also is most true and evident Ubi Prius Posterius ibi Primum et Postremum III. Lastly as Bodys and Time so Number or Quantity Discrete which hath Part Discreted and severed from Part is also Finite in it self and doth most Discernibly manifest the Finite Nature both of Bodys as in the Scale and also of Time as in the Dial whereby their Continuous Parts being Arithmeticaly Divided into Numerable Proportions are rendred most apparently Numerable and Finite And so also this Conclusion is most true and evident Nullum Multiplex est Innumerum From all which Conclusions drawn from every kind of Quantity Corporeal Successive and Discrete it most Necessarily follows That whatsoever is Quantitative is Finite for it must be granted under the highest pain of Contradiction That Actualy Mensurable cannot be Actualy Immense nor Temporary Eternal nor Numerable Innumerable IIII. Nor is this plain Probation concerned in those more Curious Disquisitions Whether Quantity be any Real thing in it self or only a Mode or Relative Respect or I know not what others pleas to term it Since it is most evidently the Geometrical Chronical or Arithmetical Measure of all Quantitative things which are within the Virge therof and Measurable by it Nor of what Parts it doth Consist or how it is Divisible into them since it is most evident that it hath Parts Nor yet whether any Whole Quantity hath Physical Parts since it is most evident that it hath Mathematical Parts and is Divisible into them And though I shall heerafter inquire into all these yet I will neither now prevent my Self nor intangle this Probation which as it is most firm and solid in it self so I desire to render it most clear and free from all Impertinencys with any such Curiositys Nor do I begg any therof before hand but only insist upon these most reasonable and undeniable Postulations That an Inch is the twelfth Part of a Foot not more nor less and a Foot twelve Inches not more nor less That an Hour is the fower and twentieth Part of a Day not more nor less and a Day fower and twenty Hours not more nor less That an Unit is the hundredth Part of a Century not more nor less and a Century an hundred Units not more nor less Or yet more plainly That an Inch is an Inch a Foot a Foot an Hour an Hour a Day a Day an Unit an Unit and a Century a Century And so any greater or less Part or Whole whatsoever which are all Identical Propositions and neither need nor are indeed capable of Probation Nor are these Sections of Continuitys only Imaginations or the Institutions of Reason but Realitys in Nature And so God Created the Heaven and the Earth distinct Parts of the whole Body of the World and made the Evening and Morning a distinct Day and consequently the Cardinal Numerations therof And he made the Heaven to be above or without the Earth and the Earth to be beneath or within the Heaven and the First day to be before the Second and the Second before the Third and consequently the Ordinal Numerations therof And heerin I suppose no Human Reason or Sens will or can dissent from Divine Authority becaus these are things also Rationaly and Sensibly evident in themselvs however some may doubt or dispute what I have evidently proved heerby That there was a Begining of the World Nor do I labor or care to prove when that determinate Begining was which I leav to Chronologists but only that there was such a Begining whensoever it was which sufficeth my present Intention V. For as in a great Wast or Common though only the learned Artist can give an exact account of all the Acres Rodes and Perches therof yet every Vulgar Ey can discern that it is Measurable and Finite and can estimate it more or less And as every Traveler though he hath not an Itinerary to instruct him in the just Distances between one City or Country and another yet knows that there is a certein Space between them otherwise such and so many Paces could never bring him from one to the other so though it be the Work of Geometricians and Astronomers to measure Heaven and Earth yet we all know that the Earth on which we tread hath a Surface and a Diameter which are Finite because the Surface on which we tread doth end and terminate it self under our feet and that doth also determinate the Diameter which is Proportionable unto it and because the Diameter is Finite therefore also the Circumference which must be Proportionable therunto is Finite And so is every Sphere of the World Air Aether and any higher Heaven or whatsoever we can Imagine to be the utmost Circumference of the whole World for to whatsoever Circumference our Imagination can extend it self it can only be Proportionably greater then the Circumference of the Earth which it encompasseth and must also have a Diameter proportionable to it self both which evidently prove it to be Finite as well as the Earth becaus there is no Greater nor Less in Infinite as I have already proved VI. And so though we may dispute the Nativity or certein Begining of the World yet it is most evident and indisputable that it had a Begining for none can deny it to be this Day or Hour or the like one Day or Hour or the like elder then it was the last and so backward as far as he pleaseth therefore he must also confess that there was some First Day Hour and the like and consequently some First Instant and Begining therof for the Duration and Age of every thing must necessarily be computed from a Begining or Nativity otherwise it should be incapable of any Addition or Succession which is apparently in all time becaus it already exceedeth all Number for Precedency of Part before Part without any Begining renders the Precedent Parts Innumerable and consequently incapable of any Succession or Addition VII So also in Number there must necessarily be a First and no Number can precede an Unit though you may still add to it and possibly multiply it to any Summ Imaginable which yet being once Stated will be found as Numerable as a Single Unit becaus it is only the Addition of so many Units for as a Day or Hour or any other Part of Time Actualy Past is only a Day or Hour or such Part of Time as it is and not greater nor less so every Day or Hour or other Part of Time whatsoever is only One Day or Hour or One such Part of Time as it is and not more nor fewer and therefore so many Days or Hours or
neither do we read nor can we reasonably suppose that any new Matter was Created afterward Nor was it Created in the very Begining only Matter or one Homogeneous Mass therof but one Body expressly distinguished into several Heterogeneous Members Celestial and Terrestrial or Heaven and Earth Nor was the Heaven and Earth thus only Different in Nature in their First Creation but also Distinct and separate in their Situations and not Confounded together but Created such several Members of the great Body of the World And as the Heaven is named before the Earth so were the Celestial Bodys above or without the Terrestrial incompassing them as now they do for neither do we read nor can we reasonably suppose that there was any other Separation or Disposition of the Celestial Bodys afterward as is expresly mentioned of the Terrestrial or Terraqueous Globe wherof and of all their several Situations I shall further discours heerafter II. The word Heaven Hebraâ—caly is Heavens not only Grammaticaly as the word God in this Text but Phisicaly and in the nature of the thing it self And so generaly the Hebrews distribute Heaven into three several Heavens of three several Natures Wherof the highest is also called the Third Heaven becaus it is Utmost and the last above us and encompasseth both the others and this I shall therefore call the Superaether The midst or Second is the Aether or Starry Heaven The lowest or First is the Air which Immediately encompasseth the Terraqueous Globe And these are all the Celestial Spheres wherof we read and therefore I can acknowledg no more however Astronomers have pleased to multiply them These three Heavens are thus built one upon another and all upon the Terraqueous Globe which is the Habitation of all Corporeal Animals as Amos elegantly expresseth it He that builded the Storys of the Heavens and founded his Troop on the Earth Of all the three Heavens the Third which is the Supreme is most Properly Heaven and therefore also is called the Heaven of Heavens by way of Excellency and so is specialy called the Temple of the most high God and is the Native Region and Province of Blessed Angels or Caelum Angelicum and shall be the Everlasting Habitation of the Spirits of Just Men or Sedes Beatorum Wherof we have no farther discoverâ— then only that it was Created together with the other two Heavens and so is Comprehended uâ—der one Common Name with them and probably because it was made Perfect in the Begining or first Instant of the Creation therof and so must continue for ever without any Elementary Mistion Generation or Corruption therefore we have no other account therof among all the Works of the Six Days wherein the Elements and whole Elementtary Nature and the Cours of Generation and Corrupti on therin was Set in order And accordingly I observ that wheras the other two Elementary Heavens Aether and Air are called Expansa and Firmaments this Superaether is never so termed but only Heaven probably becaus it is not capable of Expansion or Compression But as the Divine Wisedom hath conceled any farther notice therof and also given us very little Knowledg of the nature of Angels the proper Inhabitants therof as Impertinent for us to know in this present State so I shall not presume farther to inquire therinto or discours therof and indeed if the Hebraical Word Heavens be dualy rendred it must be intended only of Aether and Air. III. As the Aether and Air are Elementary and both of them Heâ—erogeneous from the Superaether and every of them one from another So are all of them from the Earth and Terraqueous Globe And as Heaven generaly Comprehendeth all the three Heavens so heer also Earth Comprehendeth both Earth and Water which were afterward formed into one Terraqueous Globe and by that general Name in this Text is not only to be Understood Earth particularly which was not so termed untill the Third Day and then also is called Dry Land nor the Terraqueous Globe such as it was made afterward but the Orb of Earth and the Water above it which is also mentioned afterward Thus we have a Discovery of what was Created in the Begining that is Superaether which is also Superelementary and Aether Air Water Earth which are the fower Elements as God the Creator hath declared and Moses reveled them unto us both in this Text and in the Context whom I shall believ before all Athens or any Modern Conceptions whatsoever and shall accordingly prove them heerafter And now upon this Subject Matter proceed to discours and first enter upon such Philosophical Consyderations therof as may concern them all and all Creatures Generaly and so according to the order of this History of the Creation Expatiate into more Particular Contemplations of their several Natures afterward The first and most Universal Consyderation of Heaven and Earth and of all Creatures whatsoever is that they are Entitys for since Creation is of Being from Absolute Nothing whatsoever is Created must necessarily Be otherwise it should not be Created So that an Entity is any Thing that Is which I confess is no more in effect then that an Entity is Entity whose Subject and Praejudicate Genuâ— and Difference is and must necessarily be the same becaus it is the same Genus Generalissimum of all Things without any Specifical Difference And heer I must also premise that in every Perfect and Proper Definition of any Specifical or more Particular Thing the Specifical or particular Differences therof must be Identical becaus the Specifical or particular Essence or Entity is the only true Specifical or Particular Difference of every thing But becaus we cannot know Essences as they are in themselvs therefore we declare things by their Propertys which is rather Description then Definition As in the Common Instance Homo est Animal Rationale Rationality is not the true Specifical Difference of Humanity though it be most Proper to Man becaus it is not his Specifical Essence and therefore doth not Define the Humanity it self Nor doth it indeed Comprehend all the Properties therof as Risibility and the like but only Describe it by one Proper Faculty So that the most Proper Definitions are only Vocabularys and Nomenclatures which yet are of good use to explain one Term by another whereby we may avoid all needless Caption and Contention about Terms and when the Thing intended thereby is clearly understood it shall suffice me And I have now made this Digressive Parenthesis to save my Self the whole labor of Defining and the expectation of any who otherwise perhaps might exact it of me but I shall use as clear and pregnant Declarations or Descriptions as the Thing will afford Thus I affirm Created Entity to be a Creature or whatsoever is Created which is also Convertible with it Again becaus the Created World doth Consist of several Heterogeneous and different Entitys and Natures into which Differences we must also inquire I affirm such a Different
without any Local Motion and when they are in Local Motion are Commonly rather Causes therof then Caused by it and so they Caus Motion in the very Matter which of it self would Perpetualy Rest in the Center and due Position of it Self as I have said and shall heerafter prove and is Disturbed and Moved by the Potentiae of Spirits which alter the Natural Position Figure Density and Gravity therof and Properly it hath no Natural Motion of it Self but only to restore it Self unto Rest. Nor can the Matter and Motion and any or all the other Accidents or Variations therof Formaly Caus the Spirits or Spiritual Qualitys but are only Instruments and fit Bodies therof which they form for themselves Take Wax and Move it this Way or that Way or Mold it into this or that Figure or Discind it into any Threads or Corpuscles or Mechanicaly Vary the Matter therof how you will yet it will still be Wax as well as every part of Water is Water Unless there be also some new Generation or Corruption therof by Spirits and Spiritual Qualitys as I shall shew heerafter Wherefore that which some call Texture whether Extrinsecal as Figure Porosity or plain Interweaving of Threads or Filaments and the like or Intrinsecal as Density and Rarity which indeed are the only true Intrinsecal Textures of Bodys and yet are wholy denied by our Textorian Philosophers as well as Local Motion is only Instrumental and no Formal Caus or Being of any Spirit or Spiritual Quality And so take Common Water and Spirit of Wine Vitriol or any stronger Spirits and setting them in their several Vessels one by another Inspect them with a Microscope and see if you can discern any such Proportionable and Consyderable Difference of their Extension Figure Density Gravity Local Motion or any Corporeal Texture whatsoever as there is of their Spirits and Spiritual Qualitys Or take any Aethereous Globules or Materia Subtilis Emittent Transmittent or Remittent if you can tell where to find it or the most Subtile and Pure Air which may be had on the Top of the highest Mountain and which is Common Matter as well as any other and putting this Matter into any Windgun Airpump or Expansor or any such Torcular or other Rack of Nature whatsoever or applying to it any Chymical Fire or Heat or Salt and Snow or what you will and vex it how you will and try if you can force it to Confess it Self to be any other thing then Air or Extort from it all or any of these Spiritual Diversifications or such as may be Effected by the like Experiments made of Vapor Water or Earth or any parcel or part of the Terraqueous Globe and Cortex therof Which God having made to be the Native Countrey and Region of Animals hath also Impregnated with such Material Spirits and their Spiritual Qualitys which he did first Produce and still may be Produced ouâ— of them Wherefore since Matter and Spirits do thus Differ not only in our Mind and Reason but in their own Natures I Conclude them both Realy to Be and Realy to Differ one from the other and not to be only Matter and the Motions therof VIII Accidents are either Common or Proper Common Accidents are such as were Concreated and Actualy Existed together with the Substances in the Begining and without which no Substances or any Created Entity whatsoever can Actualy Exist as all Quantitys whether discrete as Number for every Creature that is whatsoever it be must also be Numerable Or Successive as Duration for every Creature that is whatsoever must also be Durable or Temporary Or Consistent as Extension which though is be in it Self Proper to Matter yet as the Matter of the whole World is a Common Matter so as I have shewed it doth Coextend or Contein all Spirits and every Creature that is in Heaven or Earth must necessarily be Localy therin that is in the Universal Body of the Matter or Vbi therof and in some Part or Place therof that is it must be there where it is and no where els at the same Time Proper Accidents are such as Originaly Flow from and Subsist in their Proper Substances as Consistent Quantity Extension Figure Density and the rest in Matter and Spiritual Qualitys in Spirits Again these Simple Accidents may be either Compounded together or Several and yet mutualy Relating one to another and Such Relations may also be Real as First and Last in Successive Quantity or Time for they Realy are Such in the Successive Nature therof which otherwise should not be Successive and are not only Notional such as First or Last in Consistent Quantity or Extension for they are not Realy such in the Consistent Nature therof becaus it is Consistent altogether and so the First may be Last or the Last First according to our Notion and Institution therof Also there are other more Complex Relations which may likewise be Real either Mathematical as a Triangle and three several Lines are different things or Physical as Beauty which is a Relative Conformity of severall Lineaments and Colors to the Physical Law therof Or Moral as Virtue which is a Relative Conformity of Actions Modes and Circumstances to the Moral Law therof Or Theological as Piety which is a Relative Conformity of Actions Modes and Circumstances to the Theological Law therof and the like which being more Complex are also more Curious and Excellent and the Relative Conformitys therof are Not only Real but also the Excellencys and Perfections of those Realitys wherin they Relatively and Realy Subsist And this Relative Reality though iâ— doth Subsist in the particular Entitys wherof they are the Relations yet doth Consist in the very Relative Conformity therof for their particular Entitys being Inverted will vary them as a Triangle may so be made a Zeta or Pi or render that which was Beautiful Deformed and that which was Virtuous Vitious and that which was Pious Impious And heer I shall Conclude with this general Observation That though Substances Excell in Entity becaus they Subsist in themselvs yet Accidents Excell in Bonity becaus they Perfect their Substances For such indeed was that great Difference between the first Chaos and the six Days Works Perfected therin SECTION V. And the Earth was without form and void And Darknes was upon the face of the Deep EXPLICATION The Elementary Globe of Earth Water Air and Aether was first Created Inform and Inane without any of those Actual Compositions Mistions Figures and Virtues which were afterward Produced in the Six Days ILLUSTRATION 1. Of the fower Elements 2. Of the Chaos 3. Of Quantity 4. Of Number 5. Of Time 6. Of Extension 7. Of Figure 8. Of Porosity 9. Of Density and Rarity 10. Of Gravity and Levity 11. Of Rest and Motion 12. Of Place Space and Vacuity I. WE have heer a farther Explication in the Text itself of the Heaven and Earth Created in the Begining Wherof it is again said
Circumference of the Utmost Body of the World then there must also be as Exact a Center corresponding to that Circumference which must be a Physical Point for as the Physical Circumference must be in every Part therof Utmost so the Center must be answerably Inmost and therefore must be a single Point not Extended nor having any Part beyond Part because any two cannot be Inmost or Midst for that must be something that is One whatsoever it is and I do not intend by this Physical Point any such least Corpuscle as is commonly supposed for that also hath Part beyond Part but a very Point as it is in Nature not Existing severaly and according to Mathematical consyderation therof but Coexisting in a Body Physicaly as I have before declared and such a Point is also the Copula of all Consistent and Coexistent Extension and doth Terminate both the Utmost Superficies and this Inmost Center And as it doth thus Terminate Extension so also Motion of Bodys so that Naturaly they Move not above the Utmost Circumference or below the Inmost Center as I shall shew heerafter Now a Globe as it is the Figure of the least Corpuscle so it is Potentialy conteined in every other Figure and as it is the Figure of the great Body of the World doth contein in it Actualy all other Figures Which like Extension from which they flow are not only Points nor Lines which have many Points nor any Superficies having many Lines as a Picture which hath only several Symmetrical Lineaments but the Complete Longitude Latitude and Profundity of Bodys without which there can not be the Figure of any Body which must be Long Late and Profund VIII Pores are only Superficial Concavitys in the Figure of any Body wherefore there must be a Body otherwise there cannot be any Coâ—cavitys therof and there must be some Concavitys otherwise there should be no Pores But whether there be any other Body to fill these Concavitys or not yet the Body itself which is Porous is a Body as well as the Body of the whole World is a Body having a Superficial Convexity of itself though there be none other Body without it Or if it be filled with another Body then that also which fills it is a Body and is not the same Body nor Spiritualy Homogeneous with it Wherefore there were no Pores in the first Created Matter before the Intermistion of Heterogeneous Elements for if the Body filling were Homogeneous with the Body that is filled then both should be Continuous and one Intire Body without any Such Concavitys and consequently without any Pores As if an empty Honycomb were all filled with Bees Wax it should no longer be a Comb but an Intire Mass or Cake of Wax Also though Pores be Partial Discontinuitys of the Body Porous yet it must be partly Continuous for if the Honycomb be cut into little pieces and they laid asunder the Spaces between them all are not Properly Pores of one Body but Intervals betweeen several less Bodys and so also the Interstices of a Sive or Silk or the like are no Pores becaus the Parts or Threads therof are only Contiguous and not Continuous And the Porous Body must be Consistent having such Vascula in the Concavitys therof as may contein the Body that fills them which must be Fluid As if an Honycomb be filled with Air it is Porous but if it were filled with Tallow or any thing equaly Consistent it should not Properly be said to be Porous more then any Inameld Work or the like much less are Fluid Bodys said to be Porous though they have many Consistent Corpuscles in them as Muddy Water and the like And though the Porous Body be generaly more Dens becaus it must be Consistent yet it sufficeth that it be Consistent though it be more Rare as an Honycomb filled with Mercury And this I suppose is that which is intended by Porosity and which I have more largely explained becaus there is so much discours therof among Philosophers especialy such who when they can give no better account of Nature resort to Pores as their Latibula and Subterfuges wheras as I have said Porosity is nothing but only particular Superficial Figure or Concavity of the Body whether the Pores be greater or less Vasa or Vascula as Cells of an Honycomb or the least Holes in the Wax and they do not in the least alter the Nature of the Porous Body consydered in itself as Wax is not altered in its own Nature by being Molded into any Shape or Effigies whatsoever And indeed unless we admit a Vacuity therâ— are no Pores in Matter consydered in itself becaus if they be filled with any other Body whatsoever that Body is yet being also Matter there is an Intire Continuity of both which are one Homogeneous Body of Matter in itself As the Terraqueous Globe is one Intire Globe though it be partly Earth and partly Water which are several Bodys as they are Earth and Water but only one Body as they are Matter for all Discontinuity and consequently all Porosity is from Heterogeneity which is not of the Matter for that is one common Substance but from the several Spirits And I suppose that all Fluid Bodys are also Imporous becaus their Parts may flow together and so some more Consistent Bodys may also be Imporous as Glass Gemms Marble and the like IX I shall next consyder Density and Rarity which as I have said do Immediately flow from and Subsist in the Substance of the Matter and not Mediately in and by Extension like Figure or Porosity for the Matter itself may be more Dens or more Rare though the Extension be the same not only in Extent but also in the very Figure and Porosity as I shall shew hereaâ—ter But as all Different Extension is only More or Less which are the Degrees therof so is Dâ—nsiâ—y also More or Less becaus all Matter hath some Density as well as Extension and More doth Comparatively Denominate a Body Dens and Less Rare which yet are only Degrees of the same Positive Density which plainly is an Affection of the Matter and so Density Rarity Gravity and Levity no Qualitys of Forms or Spirits as hath been supposed Wherefore as Matter is only Comparatively more or less Dens so all Matter is in itself either more oâ— less Dens within the same Exâ—ension otherwise there should be no such Dâ—fference of the Density or Rarity therof for Porosity which some as I have said make to be a Subterfuge and Evasion heerof is altogether Impertinent to Density or Rarity becâ—us the Question is not concerning any Complex Density or Rarity of Several Bodys joined together in one Complex Body that is both the Body Porous and the Body filling the Pores but of either of them singly and simply consydered in itself and certeinly either of them hath Mâ—tter and all Matter as I have said hath some Density otherwise it should not be Matter
best suffice to contein it and less Matter of more Extension which is more Rare should be in a larger Sphere which is more fitt to contein it And thus the Globe of Earth and Water which is most Dens is seated in the Inmost Orb of the World which is least and the Air which is more Rare in a Sphere next above it which is more large and the Aether which is yet more Rare in the next above that which is still more large and the Superaether which is most Rare in the the uppermost which is largest And this most Proper and Connatural Situation of the Terraqueous Globe and of all the Spheres doth rightly constitute both the Circumfereâ—ce and the Center of the whole World and the most Symmetrical Chorus of all the Bodys therof as I shall shew heerafter And certeinly as there is but one Circumference of the whole Body therof so also but one Center for those two do mutualy Relate one to the other as there can be but one Circumference and one Center in any one Body Now that all this Body is Matter we all grant and I suppose no Materialist will or can deny it Also it must be granted as I have shewed of Density and Rarity that Gravity or Pondus is the Proper Affection of the Matter and not of Spirits becaus it Subsists in the Density of the Matter and that more Dens and Grave Bodys Naturaly do sink through more Rare and Light And that Sinking is to this Universal Center of all the Matter which is Lowest and Inmost as the Circumference is Highest and Utmost Wherefore if any Particular Body which is and must be a Part of this Universal Body of Matter be more Dens and consequently more Grave it must Naturaly sink through any other Bodys beneath it which are more Rare and consequently more Light toward this Universal Center of the whole Body of Matter which is the Center of the whole Body of the World and consequently of all Particular Bodys which are only Parts therof and no Parts of any such Particular Bodys which are also Matter as well as their whole Bodys can sink Inwardly to any Center of Gravity in themselvs as to any such Particular Center for then they should Ascend in departing from the Universal Center of Extension which is exactly Centrum Gravium to which all tend And though more Dens and Heavy Bodys may sometimes Ascend to prevent Vacuity yet that is not as to any such Particular Center but only to fill the Universal Globe when more Rare cannot succeed as I shall shew heerafter Or if they be supported by any Consistent Body though more Rare that is only a Fulciment and Tanquam a Natural Center unto them Wherefore as all Pondus is of the Matter and Matter only one Homogeneous Body in itself so there can be but one Center of the Pondus therof though as Potentiae are of the Spirits and they are several and Heterogeneous so there may be several Spiritual Centers therof which are all of another Nature and very farr Different from this one Universal Center of Matter and though they be Radicaly most Dens and Strong in those several Centers yet their Motion tendeth Outward every way from the Center to the Circumference of their Particular Sphere of Activity and not as the Matter Inward or only Downward from the Circumference to the Center of Rest becaus Spirits are Active and Energetical but Matter Passive and Torpid as I have shewed And now I shall proceed to prove this Center of the Universal Body of the Matter of the whole World which as I have said is also both the Center of the Extension of the Gravity therof to which all tend or the Universal Center to be in the Earth which will also comprehend that other Question concerning the Center of the whole World Certeinly this is the constant Language of Scripture and so it is said that the Waters which covered the Earth were Beneath and the Vapors in the Air Above and the Royal Philosopher saith expresly The Heaven for Highâ— and the Earth for Depth and I suppose none can shew any one Expression in the whole Bible which may seem in the least to color or favor the contrary Opinion And the Reason therof is as apparent which I have before sufficiently declared that Earth being most Dens and consequeâ—tly most Grave and Gravity being one and the same Affection of all Matter and having but one principal Motion which is Direct must therefore tend to one and the same Term which cannot be Outward or Upward for then Grave Bodys should Ascend but must necessarily be Inward or Downward which therefore must be to one Inmost Point or Center of that Gravity And I shall confirm this Motion of Descent by clearing a common mistake concerning the Ascent of Rare or Light Bodys for as all Dens and Heavy Bodys do Descend so also do Rare Proportionably becaus they are only less Heavy as I have said As if a Pound Weight be put into one Scale and two Pounds into the other which will caus its one Scale to Descend and thereby the other to Ascend yet apparently the Pound Weight is also Heavy becaus it weighs one Pound though the two Pounds be more Heavy and so caus that Scale Proportionably to Descend and the other to Ascend Thus the Motion of Ascent of Rare Bodys is indeed rather a being Moved and their Ascent only a Violent Elevation by more Dens and Heavy Bodys which crowding more strongly or swiftly to or toward the Center do Elevate and Extrude the more Rare and Light from it Also Earth only is Consistent and cannot be prevented in the Descent therof by any other Bodys which might be Fulciments unto it as it may be to others and all this doth Sensibly appear by any Terreous Body Descending through Water and through Air and so it would also through Aether if it were in it not particularly as to its Proper Element by any Potentia of the Elementary Spirit therof but generaly as to the Universal Center of all Matter by the greater Density and Pondus therof For so if a Hole were made in the Earth from the Surface therof to the Center Water would Descend thereby to it as well as Earth if there were neither Earth nor Water therin Air would Descend likewise and so if their were neither Earth Water nor Air Aeâ—her or Superaether would Descend likewise though some pleas to phansy otherwise and would make all the Planetary Orbs so many Worlds of themselvs having their own Proper Centers not respecting this Universal Center of the whole World to which all tend but only consyder it as the Universal Center of Extension wheras as I have said the Gravity or Pondus of the Matter is an Universal Affection of the Matter Subsisting in it as well as Extension which Absurdity they have Excogitated only to defend some others which I shall also disprove heerafter And though
was more Earth And as the Winds are thus caused by Vapors so the Southern parts of the World being more Watery are therefore as I have said more Tepid or Warm and Rainy or Misty and the Northern parts being more Terreous and Emitting more of the Terreitys therefore the Northwind is contrarily more Cold and Dry. And the Sun in the Diurnal Motion of the Aether being carried from East to West and so better Concocting the Vapors which he hath before raised and passed over in such his Diurnal Cours therefore generaly Eastern Winds are also more Cold and Dry and Western Warmer and Moister and some Winds are observed to Rise and Fall with the Rising and Setting of the Sun But if any Wind or Weather be so Copious and Durable as to be carried about the whole Terraqueous Globe then the same Wind may be of a Contrary Temper from the same Caus and so many times Rains come from the North and East and commonly they are very great becaus they are so Copious and Durable and so in Africa and other hot Climes there are Infrequent Rains but when they happen they are Excessive becaus the Sun doth very Copiously rais Vapors and if it happen by any Circumstantial Causality that he can not Concremate and Desiccate them as much they all turn into Rain And so the Hot Meteor of a Thunder-cloud draws very Copious and Dark Vapors which when the Heat breaks forth in Lightning are presently Resolved into Rain though otherwise when there are few other such Vapors in the Air neer to it there are also dry Lightnings without any great Nois becaus they are not Exploded out of such Clouds as the others and Thunder-clouds may go against the Wind as we say becaus they are Moved and Impelled by their own Heat and by their great Commotion after the Explosion of the Lightning they commonly turn the Wind. And Concurrent Causes may Move and Impell the Mobile Air every way and when it cannot Move fast enough Progressively then as I have said it must Move Circularly whereby it becomes a Turbo or Whirlwind which I conceive rather to be such then all the Winds blowing against one another Ignes fatui are Inflamed Exhalations more Lucid and less Fiery having some Fatt and Viscous Corpuscles of Earth in their Misture and arise generaly from such Soils And if they be more Igneous and more Rarefied thereby they are better Concocted and Ascend higher and become Stellae Cadentes and the lâ—ke which fall down again when that Heat is Extinct But these Fiery Meteors which last longer are not comparably Igneous like Fulgur or Lightning which having a most Rare and Subtile Fomes and being also pent in and Condensated in the Cloud when it breaks forth doth not only make a Terrible Nois by the sudden Collision of the Cloud every way against the Air but also by that sudden Eruption as well as by the Spiritual Power therof doth wonderful Execution and is strangely Influential and I suppose of all Culinary Fire is most like to Aethereal but I cannot conceiv that it can so Calcine any part of the Cloud as to forge a Fulmâ—n Thunderbolt or Stone though I acknowledg that there is much Earth also in it wherof as well as of the Water some Insects as Tadpols and others are found to be Produced after Rain All which Violent and Excessive Meteors are as I have said general Effects of the Divine Curs and so Thunder is called the Voice of God and ought to be regarded but I do not apprehend these general Effects to be any such special Prodigys and Portents as some would have them to be The Iris and the like are Properly no Meteors but only Reflections of the Sun-beams from a Vaporous Cloud like a Prism being also more Opacous then the Bright Clouds And I doubt not but that there were Rainbows before the Deluge though not before the Fall as well as Lambs before the Pass-over Water and Bread and Wine before Baptism and the Lords Supper for all such Sacramental Elements are in themselvs Natural and only supernaturaly Instituted to be Symbolical Signes and so was the Rainbow which signifys Sunshine after Rain and doth very fitly declare the Covenant that God made with Noah that as he and his Family were then saved from the Deluge so it should never after come upon his Posterity and as God said I will look upon it that I may remember the everlasting Covenant between God and every Living Creature of all flesh that is upon the Earth so should we when we behold this his Bow in the Clouds thankfully remember his wonderful Deliverance both that which is past wherin we all who were then in the loins of Noah's Sons were preserved and also future concerning which God hath given us such an everlasting Covenant and this Signe therof SECTION IX And God said Let the Waters under the Heaven be gathered into one place and let the Dry Land appear And it was so And God called the Dry Land Earth and the gathering together of the Waters called he Seas And God saw that it was Good And God said Let the Earth bring forth Grass the Herb yielding Seed and the Fruit Tree yielding Seed after his kind whose Seed is in itself upon the Earth And it was so And the Earth brought forth Grass and Herb yielding Seed after his Kind and the Tree yielding Fruit whose Seed was in itself after his Kind And God saw that it was Good And the Evening and the Morning were the Third Day EXPLICATION God having before caused part of the Water to ascend in Vapors into the Air did afterward caus the rest to subside and be derived into certein Canales in the Earth which he had also prepared for it and so made the Surface of the Earth which before was covered with Water to appear together with it in one Terraqueous Globe wherof the Dry Land was Earth and the Confluvia of Waters Seas And this Ordination of all these three Elements was their Goodness and Perfection And when God had thus prepared all the fower Elements he caused the Earth being pregnant with Vegetative Principles accordingly to bring forth Grass Herbs and Trees above the Surface therof after their several Kinds and the Herbs and Trees had also their several Seeds and Seminal Virtues in themselves whereby to Propagate and Multiply afterward And this was their Goodness and Perfection And all these were the Works of the Third Day ILLUSTRATION 1. Of Water 2. Of Moisture 3. Of Odors and Sapors 4. Of the Flux and Reflux of Waters 5. Of Earth 6. Of Drines 7. Of Consistence 8. Of Magnetical Virtue and Electricity 9. Of the Immobility of the Earth 10. Of Vegetatives 11. Of the Goodnes of the Works of the Second and Third Days I. THe Water which is Elementary and more properly such and wherof Vapor and Ice are only Various is next to Air above it both in Situation and Nature as may
appear by Vapor and to Earth beneath it as may appear by Ice And though Earth and Water were in this Third Day made and still are one Terraqueous Globe yet as they were Created in the Begining so they still are several and different Elements aswell as Air and Aeâ—her are several and dâ—fferent Heavens And though they are thus Composed into one Globe yet they have their several Provinces therin as well as the others though not in the same maner or Figure And so it is said not only that Dry Land did appear which was before covered with the Sphere of Water as that was with Air and Air with Aether but also that there was a gathering together of the Waters into one place generaly wherunto all Rivers do run though branched out into several Canaleâ— and though standing Ponds Lakes and perhaps some Gulphs or Seas as the Caspian Sea may not communicate with the Ocean yet they are also Confluvia and Seas and so termed distributively afterward and all of them distinguished from the Waters which first covered the Earth all over wheras now the main Ocean covereth and compasseth it about only in one place And as these Waters beneath flow from the Earth so they are still above it as the Waters above floating in the Air are also said to be above or upon it for so the word signifies upon or above and so Fowl are said to fly above or upon the Heavens and as they are thus distinguished from Waters beneath so are also those Waters above the Earth from Waters beneath the Earth that is Subterraneous Fountains or depths of the Seas for neither are any Waters under the whole Earth which is most Dens and consequently lowest nor above any of the whole Heavens Superaether Aether or Air itself which are more Rare and consequently Higher as I have shewed but these Expressions concerning the Vapors and Fountains are Respective according to the Subject Matter and not to be understood Absolutely and they do indicate several Regions of the Waters wheras we have no such indication of any several Regions in the Air or Aether as I have observed Also though the Evaporation of Waters by Heat be Natural and only Supernaturaly produced by God in the Second Day as his other Works of Improper Creation were in other Days yet this Distribution of Earth and Waters in the Terraqâ—eous Globe therof which was so Composed in this Third Day seems more Extraordinary and Artificial and such as doth most plainly declare the Immediate Operation of God in this and all the other Days for by what Natural Power could the Earth and Isles be raised above the Waters or the Mountains and Vallys be so ordered and Indented or who could cast those great Banks of the Shores and cut those vast Chanells of the Seas and Rivers or say unto them thither shall ye go and no farther which therefore God is said Originaly to do by Line and Levell as in Waterworks we so set them out that they may run to their Levell this way or that way in the Cutts prepared for them And though men may make such less alterations therin and some greater have been made by accidental Breaches and Inundations yet as God saith I brake up for it my Decreed place or as it is Originaly established my Decree upon it and sett Barrs and Dâ—ors so generaly and in the main it continues the same and since that Great and Universal Deluge yet Cosmographers can still find out those Seas Rivers and Isles which Moses declareth to have been before it And thus the Divine Psalmist describeth both the Proper and Improper Creation of Waters and Earth Thou coveredst it with the Deep as with a Garment the Waters stood above the Mountains At thy rebuke they fled at the Voice of thy Thunder they hasted away They go up by the Mountains they go down by the Vallys unto the place that thou hast founded for them Thou hast sett a Bound that they might not pass that they turn not again to cover the Earth and so proceeds to shew the great Usefulness therof which thereby God prepared both for Vegetatives and Sensitives in the whole Oecumene or Habitable Earth But though the Earth generaly is thus raised above the Waters not only in the Mountains and Summits therof but in its whole Campus which lys above the Levell of the Waters yet the Water in its own Province is above the Earth on which it flows and so the Earth is very elegantly expressed standing out of the Water and in the Water And wheras it is said that God founded it upon or above the Seas and established it upon or above the Flouds it is very true and proper according to the Subject Matter wherof the Psalmist there speaks that is of the Oecumene or Habitable Earth as it was so raised above the Waters which before were above it and thereby was made fruâ—tfull and Habitable which the precedent Context doth plainly declare The Earth is the Lords and the fulnes therof the World and all that dwell therin nor do I apprehend that the whole World of Spheres Aereal Aethereal and Superaethereal is there intended though the Author of Esdras saith also that the Heavens are founded upon the Waters but I rather conceiv that by World is there meant Orbis Terrae as it is usually so taken Hebraicaly and in all other Languages because the Earth is our present World and so more restrictively we say the Christian World and the like But how farr the Waters are beneath the Levell or Campus of the Earth is not particularly expressed yet we read of a great Deep or Ocean and of Fountains therof or therin as we so say Fons Blundusii and the like not that there is besides the Ocean any Fountain therof beneath it which feeds and supplys it for it is called the Deep becaus it is the deepest of all Waters and so Fountains and Depths of Waters are used indifferently as it is said A Land of Brooks of Water of Fountains and Depths that spring out of Vallys and Hills and both are said to be under the Earth wherefore becaus Rain and Waters in those dry Countrys were accounted great Blessings Iacob blesseth Ioseph with Blessings of Heaven above and Blessings of the deep that lieth under which Moses also repeateth nor is it said that there is a Deep and also Fountains therof beneath and besides it but they are alway termed the Fountains of the Deep not only in respect of itself but also of all Vapors Rain and Rivers wherof the Deep or Sea is the Fountain to which that expression seems to refer for so they are joined together as it is said that there were the Fountains of the Great Deep broken up and the Windows of Heaven were opened and indeed they are so made to be Fountains one unto another mutualy and reciprocaly as I shall shew heerafter and in the Deluge the Conflux of all the Waters was gathered
own Apprehensions then in the Expressions wherin Scripture is alway Consonant the Truth therof Consistent with itself and so we are to Interpret them accordingly and to reduce them all to the System of the World which is Intentionaly reveled and declared unto us in this Divine History of the Genesis therof and then we shâ—ll neither as some place Waters below the Earth becaus Springs are termed Subterraneous or above the Aether yea the Superaether becaus the same word signifieth both Air and Heavens and so make them to possess both the Center and Circumference of the whole World nor conceiv that Rivers flow from the Ocean only by Subterraneous passages and so flow thither again in their Canales whenas there is not any mention made of Rivers in all the Six Days Works but only of Waters above and Waters beneath which were first gathered into Seas though I doubt not but that Rivers were also made afterward in the Third Day yet first by Waters above or Vapors and in the same Order of Nature wherin they are still continued that is by the descent of Vapors first raised from the Seas into the Earth and therefore only Vapors or Waters above and Seas or Waters beneath are heer mentioned and so afterward we read that There went up a Mist from the Earth and watered the whole face of the Ground before we read of the fower Rivers that encompassed Eden about and were also fed and continued by it and the Vapors thus descending into the Spongy Earth where they meet with Stones or other such Bodys less apt to Imbibe them do stand in Drops as they do on Marble which Poets call the Tears of Niobe and those Drops gathering together in Fluxes make at first litle Rills and they afterward Rivulets and Rivers which run again into the Sea and so the Rivers were made and are still continued and this and no other is the Cours of the Waters as the Psalmist affirmeth They go up by the Mountains they go down by the Vallys unto the place which thou hast founded for them and so we read of Windows of Heaven aswell as of Fountains of the Deep and the Author of Esdras calleth them also Springs above the Firmament for so indeed they are Mutualy and Reciprocaly Fountains each to other And this plainly is proved by the freshnes of Rivers which may not be imputed to any such Percolation through the Earth whereby it hath formerly been supposed that Salt might be Separated from Water but is now found to be otherwise I have tried it by so strict a Percolation that only a Drop or two of Brine have been Excerned in a whole Days time and yet they were so Briny that I could perceiv very little or no difference and all Saltmen find Evaporation to be the most easy and natural way of making Salt which therefore certeinly is the way of Nature in so great an Evaporation as apparently makes all Rainwater fresh and consequently all Riverwater Nor are Salt Springs from the Sea Immediately or Mediately but from Salt Mines in the Earth lâ—ke other Nâ—trous Bitumineous or Iron Springs and the like though I also acknowledg that Salt may be Volatilised as Chymists say and which doth very sensibly appear to us who dwell neer to the Sea where Woods on that side toward the Sea are blasted thereby and Iron Nails and Window Barrs rotted as Iron will swell and be corrupted by lying long in Saltwater yet these Vapors of the Sea go not farr nor are such Experiments therof found at any great distance much less can they make Salt Springs in the Inland where also fresh Springs â—low very neer to them but they are both first from Vapors and then the Salt Springs are made Salt by runing through Salt Mines And lastly I shall approve it by a plain Experiment which I received from a very Credible Person whose Hous standing at the bottom of a declive Hill and wanting Water he caused a large Trench to be digged down the side therof and many other less Trenches branching out of it both ways and then filled them all with Pebble Stones and again covered them over with the Earth and found Water to flow at the bottom of the main Trench through a Pipe laid to receiv it which is only by Artificial application of the same Natural Causalitys And when I had reported this to a Noble Lord he confirmed it with another Observation which himself had made in certein Quillets or litle Quagmires which have Water springing and standing in them by causing them to be searched and the ground to be digged under them where he found Beds of Stone which might also give occasion to the Poets to feign Rivers powring their Waters out of Stony Urns Nor indeed is it Imaginable that Rivers and Springs should otherwise come from the Sea whose highest Watermark is farr below the Springs as is well known to such who live neer to the higher Shores of the Sea and so also is attested by such who have gone up the Pike of Tâ—neriff wherin they found a Spring farr above the Sea wheras Water while it is such cannot ascend above its Levell for then it should rise above itself becaus it is all one Equidens and Fluid Body And Springs rise first out of the Earth in very small Sources and not from any such Subterraneous Rivers as some have supposed flowing in great Canales under the Earth and Impelled by I know not what Subterraneous Vapors like Bloud in the Veins But though all Water will run to its Levell yet if it be not also some way Impelled it will run very slowly and so swell and mingle by degrees as it can hardly be perceived to run wherefore it is observed in such Cutts and Aqueducts that if about a foot Fall be not allowed for every Mile there will be a very litle Current of the Water wheras Rivers run very swiftly and some of them with a very Rapid Current which must be by a farr greater Fall and therefore the Springs or Sources of all great Rivers must be farr within Land and also fall from much higher ground as the Author of Esdrâ—â— saith That the Flowds might powr down from the Rocks Having thus farr consydered the Cours of Waters from the Sea into the Air by Evaporation and from thence to the Earth and from the Mountains or higher ground therof to the Seas again which is the first and great Reciprocation therof whereby they are such Mutual Fountains each to other I shall now farther consyder that which we commonly call the Floud and Ebb or Tides of Seas and Rivers which is also another Mutual Reciprocation of Waters for so the Floud of the Seas is the Ebb of the Rivers and the Ebb of the Rivers the Floud of the Seas not Circularly as the other but only describing a very small Segment or part of an Arch like a Pendulum Now becaus so many several Hypotheses therof have been
rising and swelling therin as I have shewed and thereby returning the Waters back again doth abate by degrees and may not reach so farr as such longinquous Seas and Rivers Lastly I desire it may once be ascerteined by them whether indeed there be any such Circumterranean Tide or Cours of the Main Ocean from East to West as is commonly supposed which certeinly is contrary to the Cours of the Moon nor do I find any ground or reason in my Hypothesis that might induce me to affirm it nor can the supposed Motion of the Earth solv all the Tides every way And this Circumterranean Sea is the Main Ocean that I intend and which as I conceiv is chiefly intended by the Congregation and gathering together of Waters mentioned in the Creation therof to and from which the Rivers thus flow and reflow and though it cannot return to cover the Earth as it did in the first Chaos or since in the Deluge yet as a Fascia it still environeth it round about and is the great Province of Elementary Water Extraordinary Tides are not so consyderable being Various and Casual and as they proceed from no such constant and certein Causes so they have no such certein and constant Courses The Annual Tides are observed by us in our Southern Coast to be generaly greater about November and February and accordingly we observ that about November when the Heat of the Summer is past and the Earth is filled first with Water the Springs begin to rise as we say in Fountains Wells and Ponds and apparently are seen to peez as we term it out of the Banks into Ditches â—nd to run more freely in Rivers and so again about February which is commonly said to fill the Dike after the Earth hath been bound with Frosts and is fully thawed and the Waters begin to run more freely whereby they caus such an Impuls therof which proceeds from such more general Confluvia and sudden Fluxes and so sudden Inundations may caus some Temporary Tides in some places but the Universal Deluge was Immediately by the Divine Power and Providence as God saith therof Behold I even I do bring a Floud of Waters upon the Earth which whether it were by producing all the Moisture in the Pores of the Spongy Earth which certeinly if it were all gathered together would make another great Sea and making it Miraculously to flow upon the Surface of the Earth instead of being imbibed by it as it is now a constant Fountain to supply the Rivers and Seas Naturaly and so may be conceived to be these Fountains of the great Deep which were broken up and by resolving all the Vapors and Fumes in the Air into Cataracts of Rain and so also opening those Windows or Floudgates of Heaven or otherwise I will not presume to determin becaus it was Miraculous and Preternatural But there are some litle Tides and Euripi so very strange and wonderful as have puzled the greatest Philosophers and I know no Colorable reason or account which any have ever yet given therof nor am I such an Oedipus as to unfold these Ridles of Nature which though they seem to be her ludicrous Disports and Galliards yet certeinly are according to some Harmonious Measures of answerable Causalitys though we may not hear them or do not hearken to them Concerning which I shall only relate an Experiment of which I must freely say Non inventa reperta est for I confess I received it from another who declared to me the Matter of Fact that he had done it but was not pleased to revele the Secret how it was done which yet after I had found out he acknowledged unto me to be the same The Invention was to make a Waterdial wherin the Water should rise and fall every twelv hours in this maner Let there be a Font or Basin of the Dial made with a Hole at the bottom and let there be a Pipe open at each end wherof one end must be applied to a Subterraneous Spring or the like Flux of Water and the other end closed to the Hole in the bottom of the Basin so as the Water may descend from the Spring being as high as the top of the Basin to the Hole in the bottom and through it reascend in the Basin in twelv Hours and as it so ascends by degrees every hour describe Lines in that side within the Basin And at the twelfth and last Line make another Hole in the other side of the Basin and let a Siphon be inserted toward the top of the Basin and closed to it so as the Water in the Basin may fill the shorter Leg therof hanging down to the very bottom of the Basin and just turn over at the Vertex of the Siphon and the Cavity of this Siphon must be doubly as capacious as the Cavity of the former Pipe so as to convey away doubly as much Water in the same time by the longer Leg therof out of the Basin as ran into it through the Pipe whereby though it continue still to run through the Pipe from the Spring yet the Cavity of the Pipe being only half so capacious as the Cavity of the Siphon it can run in only half so fast by the Pipe as it runs out by the Siphon which will be sett on runing by the Water ascending into the shorter Leg therof within the Basin when it rises to the Line of the twelfth hour and there turns over at the Vertex into the longer Leg without the Basin and that will carry it away doubly as fast untill the Siphon be emptied and consequently caus the Water to descend in other like twelv hours which must also be noted by Lines described on the other side of the Basin and when the Siphon is empty it will ceas runing and then the Water runing through the Pipe only will ascend into the Basin in other twelv hours as before and so continualy But becaus it is somwhat Curious and difficult exactly to make the Cavity of the Siphon doubly as capacious as the Cavity of the Pipe a Stopcock may be inserted into one or both of them whereby the just proportion of Water in them may be accordingly regulated Now though I can neither affirm nor do I know that there are any such Fonts Urns or Caverns in the Earth so disposed as in this Experiment whereby the Euripi are caused yet I know that it may possibly be so and if not yet I am assured that both this and any other Regularitys in Elementary Nature wherin there is neither Plastes nor Artist must be by some answerable Causalitys which I leav to others more particularly to Investigate V. The Earth which is last and lowest of all the Elements hath a most Dens Body of Matter though the least Active Spirit and so every Element hath a less Deâ—s or Gross Body of Matter accordingly as the Spirit therof is more Active and Vegetative Spirits are less Immersed in the Matter then Elementary
Glass so Capillar as may be wound about the finger though Glass be very fragile And though I conceiv Hardnes and Softnes to be only different Sensibilitys of Consistence or the degrees therof as more Consistent doth more resist the Touch and less less yet Fragility and Ductility are different kinds of Consistence itself for Consistence hath both a Strength and Rigor of the whole Body which Fragility also hath and Ductility hath not and likewise a Spiritual Cohesion and Tenacity of all the parts therof which Ductility hath and Fragility hath not so perfectly as proper Consistence and therefore Fragile Bodys as Glass are easily Broken but will not so easily Bend and Ductile Bodys as Wax will easily Bend but are not so easily Broken nor indeed do I conceiv any Body to be properly Consistent and such as will neither Break nor Bend except only the Subcortical Earth which is Elementary and hath the proper Qualitys therof in their greatest Actuality as Aether hath Heat and Light wheras other Cortical Bodys though most Rigid as Iron and the like may be Broken or Bent yea by Fusion become Ductile and Fluid so that Ductility is partly from Moisture and is only an imperfect Consistence which though it be not the same with Drines is very much assisted by it as I have shewed Also Fragile Bodys of less Crassitude may Bend more as I said before of very slender Glass becaus there is less Distortion that is less Expansion in the outward Convexity and Compression in the inward Concavity of the Arch or Angle that it makes in Bending and the very Bending before it Breaks shews that there is some Ductility in it which is an Imperfection of Consistence and this doth plainly appear in Glass heated which is farr more Ductile and molten which is Fusile whence also it hath that other Imperfection therof that is Fragility which it betrays when it is cooled but I conceiv that Fragility is a less Imperfection of Consistence then Ductility becaus that appears in Actual Drines and this in Actual Moisture And Fragile Bodys though somwhat Flexile yet if they be not over-bent will return again very smartly to their Position which we call Springines and will not stand bent as we say as Ductile unles the Rigor which is properly every way as it were by so many Radii from the Center to the Circumference be overcome by long continuance And this Springines is only a Return to the Position of the Consistent Body and not as Elastical Potentia which is to the Density or Rarity of more Fluid Bodys according to that Natural Rigor or Temper of Bodys which the Spirits require and caus to be in them and from which they are Violently diverted and therefore so suddenly and forcibly return unto it again if the Violence do not continue so long as to caus the very Spirit to conform unto that Figure as I have shewed though it will hardly conform to that Temper in Elastical Bodys as also Vegetative and Sensitive Spirits will hardly conform to Inorganical Figures Now Consistence being not a Compound but Simple Quality of Earth therefore it doth contein Earthy Bodys together if they be Continuous though very various and different Composita for so it conteins both the Subcortical and Cortical Earth and all the Rocks Mountains and Eminences therof as one Compages and so Brick and Mortar when it is dried do not only Adhere as Water and Glass but Cohere and Consist together becaus though they be several Composita or Mista of all the Elements yet their Consistence is common to them all as they are Earthy Bodys as Matter doth therefore so Unite itself in all the Bodys of various Composita in the World I have seen an old Brick Chimny undermined and pulled down to fall like a Pillar of Timber without any Breaking which consequently had one Center of Consistence that did contein all the Earthy parts therof together as a Needle hath which is half Silver and half Steel and as the whole Body of Matter hath one Center to which it all tendeth though varied into the several Bodys of Innumerable Composita VIII As Siccity and Consistence are not one and the same Quality of Earth so much less Consistence and Magnetical Virtue though that require a Consistence as Consistence doth Siccity but as I have said Consistence doth only Contein and Arrect the Parts in the whole Body generaly and indifferently every way wheras Magnetical Virtue doth Direct it particularly in one Relative Place or Position which we call Polar unto North and South whereby the Difference between Positive Extension in its own Vbi and Relative Place may plainly appear for a Magnet is in its own Ubi as any other Body but besides it hath such a Relative Position which is Polar whereby the Polar Points therof North and South are so Directed as that they will not be placed otherwise and so thereby consequently all the other Points and Parts therof in the Whole though the Whole be only in its own Vbi as any other Body Also Consistence is without any Motion for it is the same whether the Body Move or not but Magnetical Virtue hath a Verticity to reduce it to its Polar Position Again Consistence is Orbicular as the Strength of a Wooden Wheel is equal at the Extremity of every Radius being equidistant from the Center but Magnetical Virtue is much stronger at the Poles then at the Extremitys of the Aequator as I shall shew heerafter and indeed otherwise it should not be so Polar or North and South more then East and West Also Consistence hath no Emanation like Magnetical Virtue and there are many such other Differences But yet as I said Consistence is an Auxiliary Quality therof being both Connatural Qualitys of the same Element And so the Elementary Earth probably is most Consistent and most Magnetical and the Magnet-Stone is also very Consistent and so is Iron Mine and especialy Iron and Steel which are the Extractions therof and I know not whether there might not be some such Extraction of the Magnet Stone more Magnetical then the Stone or Mine therof but certeinly the Elementary Earth is farr more Magnetical then any other Magnet becaus it is Elementary and also becaus it is so vastly great whereby there is a proportionable Increment of the Virtue and this is proved by the very strong Emanations therof which penetrate the whole Cortex of the Earth as appears by the Inclinatory Needle for Magnetical Virtue like Consistence hath no Contrary becaus it is only for Direction and Position of its own Body though Density as well as Longinquity may hinder or abate it as they do any other Spiritual Powers whatsoever but not repell and reflect it Also the Magnetike Earth by the Emanations therof doth Excite and Actuate the Potential Polarity which is in some Cortical Bodys as Iron Barrs which have stood long in a Polar Position or Iron and as some say Brick-earth
heated and laid to cool North and South which is not by any communication of the Magnetical Virtue of the Earth for no Accident can so Migrate out of its own Substance wherin it doth Subsist into another but according to the Doctrine of Potentiality which I have formerly delivered by Univocal Generation or Production of the Magnetical Virtue Potentialy being and Subsisting in those less and weaker Magnets into their Actuality Also if the Virtue of them or the Magnet Stone be Actual and they laid in a Position not Polar as suppose East and West yet if they ly so long the Magnetike Virtue of the Earth will Predominate and vary that Polarity to its own North and South which is very observable and as it sheweth that the Earth is the great Magnet which in time can so over-rule all these less Magnets so also that these less Magnets or Terrellae are such Individualy in themselvs becaus while they are laid in that Position East and West which is not Polar yet they retein their own Individual Polarity in such a Position as is opposite to the Polarity of the Earth and though the Earth will at last over-rule them or if they were freely suspended in the Air they would Naturaly conform themselvs to the Poles of the Earth yet while they are so Violently laid in an opposite Position they still retein their own Individual Center Axis Poles and Aequator apparently distinct and opposite to those of the Earth and in that Position will turn another less Magnet freely suspended within the Orb therof from the Polâ—â— of the Earth to their own Poles Now thaâ— the Earth itself doth never vary its own Polarity we may sensibly perceiv by these Terrellae and their Natural Polarity and Verticity as by the Directory but especialy by the Inclinatory Needle which being carried about the Earth always Inclines the Southern Pole therof more toward the Northern as it is neerer to it and the Northern Pole therof toward the Southern Pole of the Earth as it is neerer to it and so accordingly changes its Poles and Perpendicularity whence I suppose it is also called the Dipping Needle and which plainly proveth that the Polar Virtue is not from any North Starr as some have fansied for the Southern Polarity is not only a Consequence of the Northern nor that of it but both are equaly Polar in themselvs and the Needle accordingly changeth the Inclination of both its Poles which also the Directory Needle doth as farr as it can by a litle bowing down of its Poles toward one of the Poles of the Earth Nor is the Polarity from both Northern and Southern Effluvia as others affirm which cannot penetrate Glass as Magnetical Virtue doth for neither is there any penetration of several Bodys nor is Glass Porous nor yet Fluid as Water or Air or the like wherin we may suppose a Cession to any such Imperceptible Corpuscles which are only the Spawn of Epicurus his Atoms and can never be perceived by Sens in any greater or less Bodys so to pass nor are any Phaenomena themselvs and yet are Introduced to solv the Phaenomena and though they be supposed to be so Imperceptibly Minute yet must not only Move litle Needles but also contein the vast Magnetike Earth in its constant Polar Position against all the furious assalts of Air and Water and the conjoined force of their Storms and Tempests being such as could easily divert these Corporeal Effluvia and so prevent their Iâ—petâ—â— which yet must be supposed to be the same in a Calm or in a Storm becaus the Magnetike Operations are the same Wherefore plainly it is a Spiritual Quality Subsisting in the Substantial Spirit of the Magnet and both Inherent in it and Emanant from it like Light though in another maner as I shall shew heerafter and it doth only require Consistence and Drines as Social Qualitys of the same Element as Light doth Heat and also Density of the Matter as they do Rarity and by the want therof may be Corrupted as well as they and so Magnets by Rust Contusion and the like may lose their Actâ—al Virtue not becaus they are contrary unto it but becaus they disorder the Body therof as Wounds do Vegetative and Sensitive Bodys Certeinly the Magnetical Virtue in a Needle is not from any Northern and Southern Atoms or Corpuscles for plainly it is Excited by another Magnet Actualy being what it is Potentialy before in itself which evidently appears by the very quick and sudden Actuation therof almost like Heat and Light or Sound and the like though it will last longer in the State of Actuality then they becaus it hath no Contrary to oppugn and Corrupt it like them and yet rubbing it with another Magnet the contrary way doth assoon reduce it to Potentiality by drawing it from its Polar Longitude and destroying the Axis thereof and nothing doth more approve the Doctrine of Potentiality then such Experiments The Magnetical Virtue and Motions therof are most evidently discovered by the Magnetical Needle carried about a round Terrella for at the Aequator it doth apply itself Lateraly to the Magnetical Terrella and Parallel to the Axis becaus the Aequator of the Magnet or Terrella doth equaly attract the Aequator of the Needle as also the Poles of the Magnet do the Poles of the Needle when it is so applied to either of them And when it hath passed the Aequator the Correspondent Pole of the Needle begins to Incline and to point to the Correspoâ—dent Pole of the Magnet and so more and more untill it be Perpendicularly Erected at the very Pole And it is half Erected and makes a right Angle with the midle of the Axis of the Magnet though I suppose not exactly in the midst therof unless we estimate it according to the Oval Arch of the Magnetike Virtue yet becaus after it hath passed the very Aequator of the Magnet it doth no longer apply itself Lateraly having both its Poles equidistant from the Magnet but presently begins to touch the Magnet obliquely with one Pole pointing to the Correspondent Pole of the Magnet I also suppose that either Pole of the Magnet doth not attract beyond its own Hemisphere Northern or Southern but the Magnet beng Polar doth attract Circumferentialy from the Center for otherwise it should still caus the Needle to apply itself to the Magnet with some part of the Side therof though less and less and not touch it Immediately with the Pole untill it be Erected Perpendicularly at the Correspondent Pole of the Magnet as if two Chords were fastned to the two Poles or ends of the Needle and drawn through Hooks or Staples fixed at each Pole of the Magnet and so the Needle by them drawn beyond the Aequator therof by pulling in one Chord and letting out the other yet it should still apply part of the Side therof to the Magnet though less and less as I shewed but I refer this Hypothesis
their Inherent Qualitys but also Emanant becaus they are most remote and therefore their Emanations are their Emissarys whereby to operate at distance wheras Water and Air have their Effluvia but I know not whether they also have any such Emanant Qualitys which deservs farther Inquisition for Water and Air may otherwise Operate at distance that is Water by Vapors and Air by its own Body which enters into any Pores of other Bodys or may be Introsucted through them by their Cession if they be Fluid as Bubbles are through Water These two Emanant Qualitys of Aether and Earth are Analogous in some respects for both Subsist in their Inherent Qualitys and Bodys and from them pass Localy into other Bodys and perhaps they may both Cooperate within the same Orb though only Locâ—ly United and not Spiritualy Mist together but the Polarity of the less Magnet is not varied presently by being placed within the Orb of a greater or by the Earth itself nor can Cooperate if it do not Conform unto the greater Magnet at the Aequator or either of the Poles therof as the Needle to the round Terrella but ly in another Position East and West or the like for then I rather suppose that they hinder one another and attract severaly more or less according to their several Virtues untill the greater Magnet can alter the Inherent Polarity of the less and consequently the Emanation therof Also they differ in many other things as in that which I have mentioned that the Emanant Orb of a round Magnets Body is not of equal Circumferential Power like the Luminous Orb of a Starr or other such Orbicular Lucid Body which plainly proves Magnetical Virtue and Planetary to be very different and that Magnetical Virtue having no Contrary like Light or Heat is not Refracted or Reflected and so the Radii therof cannot be conspissated and Intended as the Sunbeams by a Burning glass And though they do both attract yet their Attraction is also very different for Magnets do only attract such other Bodys that are either Actualy or Potentialy Magnetical and wherof the Potentiality is first Actuated by them so that it is indeed rather a Concours or mutual Embrace of both then Attraction of one by the other like the Attraction of Heat and Heat may attract cold Bodys as well as hott for though Cold be contrary to Heat yet it is not contrary to the Attractive Virtue therof which doth attract a cold Body as it is a Body generaly whether hott or cold and is hindred only by the Gravity therof which is also some Remora to Magnetike Attraction though both that and Heat if they can once overcome the Gravity of the Body attracted do attract with a very quick and smart Motion by their Emanant Rays and the Magnet very notably so that an Iron wheel or Steel Pendulum will either be wholy staid by a Magnet and suspended like the Inclinatory Needle or otherwise Move as freely as if it were out of the Orb therof by its own Gravity for though Motion of Matter is per Gradum yet Spiritual Motions are per Saltum and so are Motions by Elastical Potentia as a Bullet Sucked up in the Barrell of a Musket by a mans breath staieth so long as the Gravity therof can resist the Elasticity of the Air Expanded by the Exuction and then being overcome leaps up very suddenly and violently and as I suppose equaly like the Planetary Motion of the Aeâ—her The Attraction of Heat is either by the Inherent Quality therof which though our new Philosophers deride yet it is most evident not only by the Attractive Power of the Vital Heat in Sensitive Bodys Internaly but also Externaly of the Heat of Wooll raw Silk hott Spices Tobacco and many Medicaments which do notably draw and it may be also very strong yea stronger then the draught of Hors or Ox as all workmen in Furnaces and Saltworks can attest And this Attraction of Inherent Heat may be not only Immediately by Contact but also Mediately by the Emanation therof as in the former Instances but if the Inherent Heat be not constant and Fixed as if it be excited by a litle rubbing or otherwise so as it is ready to return again suddenly into its Potentiality then it attracteth not constantly but suddenly in a special maner which is called Electricity and appears by such rubbing of Electrum or Amber Jett hard Wax and some Stones and is somwhat like to Elasticity but from another reason for that is only by violent Expansion of a Body which the Spirit therof again reducing to its former Density doth thereby draw other Bodys after it to avoid Vacuity as I have said wheras Electricity is by the sudden Generation of Heat which accordingly emitteth its Emanant Rays and then this sudden Calefaction as suddenly ceasing and the Inherent Heat returning into its Potentiality the Emanant Rays which do Subsist in it must also return into it and in their Retreat or Resilience which as I have shewed is very sudden and momentaneous bring back with them small Bodys within the Orb therof whose Gravity doth not hinder and prevail against the Spiritual Potentia therof wheras a more Constant and Fixed Heat though it may otherwise draw more strongly and durably yet doth not attract so Electricaly as may appear by hard Wax melted which will not attract so Electricaly as if it be only rubbed and not melted nor doth the Heat of Flame attract Electricaly though it be very sudden and momentaneous becaus it as suddenly passeth away in the Fume and Body therof but yet the Successive Fire therof in the Candle or Wood doth attract like Inherent Heat And heerby it plainly appears that Emanant Rays do Subsist in and flow from the Inherent Quality in the Substance becaus they do thus return to it again and that even Emanant Accidents though they flow forth out of their Substances yet do not Migrate into others becaus they do thus return to them again And now upon this occasion and more fully to explain this very strange Electrical Motion as I have before discoursed of the Motion of Matter to Union or Station Recumbence or Succumbence which though Local Motions are only such as leaning to or falling on without any Active Power or Strength so I shall now discours of the Motions of Spirits which are properly Active and Vigorous and truly Spiritual and such are the Motions of Elementary Spirits which are the very lowest Classis of all Substantial Activitys Thus Heat and Moisture Rarefy their own Bodys of Matter as may appear in Fusion and Cold and Drines Condensate them again when they return to their Consistence and in all these Variations of the Density or Rarity of their Bodys there is a Local Motion of the Matter itself Intrinsecaly in the Body therof otherwise there should be no such Rarefaction and Condensation and the Motion of the Matter therin is only Passive but the Motive
Created and so we read of Gold Bdellium and Onyx but this general System mentioneth only such grand Mista as Elements and Planets which in the Whole are Ingenerable and Incorruptible and therefore are particularly mentioned as they were so specialy Created IX The Earth being such as I have described doth plainly declate itself to be Immovable that is not apt to Move itself if possible to be Moved by any others Yet there are some who not by any Natural Power nor by Faith but Fansy can remove not only Mountains but the whole Earth not by heaping and raising it up to Heaven as the Poets report of the Giants but as if they had obtained the Victory for it can place it among those Idol Gods Saturn Iupiter Mars and others which I shall now disprove having already shewed how the Earth is one whole Element in itself Naturaly and only Localy United with Water in the surface therof and so made one Terraqueous Globe in this Third Day but not with the Aery Expansum which was made in the Second Day and how in the First Day the Aether was made to Move about the Earth with the Light therin Diurnaly which made Day and Night and that the Earth was not made to Move about it but remained in its Chaos untill this Third Day Wherunto I shall add one Text more as a Comment upon the other being part of that Divine Hymn of Creation Who laid the Foundations of the Earth or founded the Earth upon its Basis that it cannot be Moved And so where it is said The World also is stablished that it cannot be Moved it is to be understood of this Orbis Terrae particularly as I have shewed or if any may conceiv otherwise then it shews that the Circumferential Superaether as well as the Centrical Earth is Immovable like the Roof and Foundation of an Hous which are both Immovable though other Bodys Move and are Moved therin between them and though the Roof also may be supposed to be Mobile as some very great Amphitheaters have been turned about yet the Foundation must be Immobile otherwise it should not be such a Foundation and so it is expressly said that the Earth is so founded upon her Bases that it may not be Moved Now as the Earth hath no Heat Planetary Virtâ—e or the like Active and Motive Qualitys which might Move it as Aether so it hath such as serv to found and fix it which are therefore called the Bases therof and Pillars of the Earth whence it is also by others rightly termed Bruta tellus Thus as I have shewed it is the most Dens of all Bodys and consequently most Grave and therefore possesseth the Center of the World to which it is united as to another thing by its own Gravity wherefore as the Universal Center is Immobile otherwise it should not be such a Center so the Gravity of the Earth doth Indissolubly unite it thereunto unless there can be assigned any other Body in Nature more Grave then it which might extrude it Again as by its own Gravity it is thus united to the Center so by its own Consistence it doth unite all its Parts together whereby they will not nor cannot Move in the Whole as Motes in Water and though it should be supposed to have more Consistent Parts one way then another yet becaus they are all Consistent they do not flow every way to fill the Sphere but all weigh Perpendicularly downward upon the same Center without any Fluctuation Trepidation or Inclination any other way And to keep it from being Moved in the Whole about the Center any way it hath Magnetical Virtue to fix it in one determinate Polar Position North and South so that it can neither be Moved out of its Place nor in its Place but is wholy Immobile And becaus this Magnetical Virtue of the Earth is the only colorable Caus offered to prove it Motive and so the Planets are also said to be Magnets and both confounded together which are most different in Nature I shall now more largely disprove that Assertion and thereby plainly prove the Earth not to Move I have granted the Earth to be Magnetical and I do also grant the Aether to be Planetary and shall observ a wonderfull Analogy between them that is that the Poles of the Earth do so Correspond with the Poles of the Aether that if the Magnetical Axis of the Earth were produced it would Intersect the Poles of the Aeâ—her so as it should seem to Move round upon and about them for so the Poles of the Earth are North and South and the Motion of the Aether East and West but though both Earth and Aether have their Axis Poles Aequator and Meridian and the rest not only Mathematicaly but Physicaly as I shall shew heerafter yet they are not Univocal as some suppose becaus they have the same Names but Equivocal in Nature and Physicaly different for the Earth hath them all for Fixation and Rest and the Aether to direct the Motion therof as I shall now shew I suppose we all agree that the Verticity of a Magnet is a Motion from Pole to Pole that is from North to South or from South to North Meridionaly according to the Magnetike Axis therof and not from East to West or from West to East about the Axis and according to the Aequator therof and also that if the Earth did Move Diurnaly it must Move from East to West or West to East becaus it is so Illuminated Now I say that no Magnet doth or can so Move but only from North to South or from South to North as may be tried by any Magnet or Terrella which hath Verticity Wherefore they greatly err who affirm any such Motion of the Earth or of any Magnet about its Axis for indeed if it should so Move about its Axis according to the Aequator it could not also Move from Pole to Pole according to the Meridian as I shall also shew heerafter Nor did the Antients so express the Earth to Move about its Axis but Circa Medium or about its Center which yet as I have shewed it cannot do Diurnaly becaus that Motion is according to the Aequator Again Verticity which is the only Motion of one and the same Magnet by itself is not Circular but only from Pole to Pole Semicircularly and Concursion of one Magnet to another is not Circular but Directly Progressive and therefore it may not be Imagined that the Earth or Planets do so Magneticaly Move one about another as I shall shew heerafter And though the Verticity of the Earth be Potentialy in it yet it never is nor shall be Actual for unless it could be Moved from its Polar Position there is no need nor use therof and such Potentialitys though they be never reduced into Act are not vain becaus they are Hypothetical and first suppose a violence which Nature abhorreth and so Superaether as it is Matter hath Motion as well as
by their greater Magnitude which renders them Visible proportionably according to the distance and by the farr greater and swifter Motion and so let the Man in the Ship sailing with full Sail though against the pretended Motion of the Earth behold the Moon and Starrs Transversly and observ whether they do not seem to Move otherwise then when he standeth on the Earth or when the Ship wherin he is doth not sail There is one who saith that both the Earth and also the Aether do Move becaus as he supposeth while one Moveth from the other the other also Moveth from it and so that it is all one and the same whether we affirm the Earth or Aether to Move whereby he can solv this very Phaenomenon of their Motion either way which I have already reâ—uted and I know none besides himself that did ever maintein it but generaly others affirm the Earth to Move and Aether not to Move becaus they suppose all the consequent Phaenomena may be solved either way who if they can find out any Error which they think is Tenible though it be not Truth they affect and embrace it rather then Truth and can pleas themselvs in amusing the World therewith which is a very Falsarious and Disingenuous Humor and more proper to Juglers and Impostâ—rs then Philosophers And becaus I scarcely know any Opinion wherin they more exercise this Art then this of the Motion of the Earth as I have already disproved it so I shall also heerafter prove the Motion of the Aether and Sun and therin shew how all the Phaenomena can only be solved thereby and shall now proceed to refute that other grand Error which is indeed more Fundamental and Universal that is their Doctrine of Matter and Motion Wherefore having discoursed of the Terraqueous Globe I shall review it and consyder whether only Matter and Motion could produce the Spirits and Spiritual Qualitys therof certeinly not Moisture which is the same whether the Water be Stagnant or Fluent nor Drines which is generaly Consistent and so of the rest which to prosecute particularly were supervacaneous but I will now only alter the Scene and transfer it from Air and Aether to Water and suppose it to be Tepid that is partly Hott and partly Cold and also Luminous as it is Diaphanous and we will admitt it Sonorous and Saporous and if you pleas Odorous besides Moisture and the other Simple Qualitys therof all which may be in the same Instant per omnia Puncta of the Water and if all these which are so Specificaly different in their own Nature could be only so many several Motions of the same Matter and we might Microscopicaly behold them we should see a most strange Moorish dance not only of every dancing Corpuscle but even in every Joint and Point therof so many several different and advers ways as must be assigned to make all their several Natures Specifical and Individual Simple and Compound which is indeed Impossible and so ridiculous as needeth no farther refutation Again once more we will alter the Scene from Water to Earth which becaus I have affirmed to be Immovable in the whole Body of the Matter therof and also the Spirits and Spiritual Qualitys therof to be least Active I will likewise inquire into one thing more which I doubt our new Philosophers had forgott and that is whether as Motion in others so also Rest in the Matter of Earth may not produce the Spirit and Spiritual Qualitys therof as Drines and others which though they be indeed less Active then others yet they are Active and Motive in themselvs and so Consistence though it be most like the Rest of Matter yet hath a Strength and Center therof very different from that of the Matter which also of itself is Fluid as I have shewed and Magnetike Virtue though it affect Polar Rest yet hath also an Intrinsecal Motion of Verticity in itself to restore it unto it Nor can all the Terreous Qualitys be only less Active Motions of the Matter becaus they are all in the same Instant per omnia Puncta in the same Matter and cannot be so made severaly by one and the same Motion of the Matter nor can there be so many several Motions therof together whether more or less Active wheras all the Terreous Qualitys may be Actualy together in the same Matter as I have before sufficiently declared of all the other Elements and their Spirits and Spiritual Qualitys and I now shall conclude that even Elementary Spirits and Qâ—alitys are somwhat more and other then either Mater and Motion or Matter and Rest. X. As Matter is Subordinate to the Elementary Spirits which do Immediately Consubstantiate it so are they with the Matter to Vegetative Spirits as I have shewed in the Scale of Nature and so Vegetatives were not produced untill the Elements were all Perfected becaus Vegetatives require an Elementary Mistion of them all and indeed a proper Mistion therof which every Spirit ordereth and governeth both as Subordinate and Subservient to itself but they are not governed by the special Influence of any Planet or Starr as the Rabbins say there is not a Starr in Heaven which doth not point to an Herb on Earth and bid it grow for as the Globe of Light in the First Day sufficed to make Day and Night so also the Heat therof was sufficient for Vegetation as may plainly appear in that Vegetatives were produced before the Sun Moon or Starrs and so also Metalls though others ascribe the Production therof to Planets which yet are more particularly Inservient and Beneficial to them as they do also more particularly vary Days and Nights and all the Seasons of the Year But Vegetatives were and still are produced out of the Earth or Terraqueous Globe as it is moistned with Water for the Earth is the Region both of Vegetatives and Sensitives and also of Man and so it is said The Earth brought forth Grass c. and it is observed that the first Produxit is of Vegetatives for the Elements which Immediately Consubstantiate the Matter were not produced but so Created in and with it in the Begining whereby they were then Denominated Heavens and Earth and so are Inseparably united unto it though they were afterward Perfected in their Mistions and production of their Qualitys thereby as I have shewed and so there is no Produxit of Planets becaus they also are Elementary wheras though Vegetative Spirits were Created in the Begining as it is said God made every Plant of the field before it was in the Earth and every Herb before it grew yet they were only Latent in their Elements and not produced before the Elements were Perfected in their Mistions and Qualitys which was previous and requisite to their production as they also were to the production of Sensitives as I shall shew heerafter and though Vegetatives are of a farr higher and more excellent nature then Elements yet they were
and Thistles and the like Thus I have briefly and generaly discoursed of Vegetatives as before of the fower Elements according to this Divine History which is an Universal System of the World both in the Proper and Improper Creation therof nor do I intend any particular Historys of them as Solomon spake of them all from the Ceder of Lebanon to the Hysop that is on the wall But heer before I conclude I shall again desire any who will rightly consyder the Nature of Vegetatives to try whether they also may be made only by Matter and Motion without their own proper Plastical Spirits which the Earth did bring forth and as I have observed the fower Elements were before perfected and prepared in order therunto without which the Matter alone as so consydered in itself though indeed it can never be without the Consubstantiation of Elementary or the Superaethereal Spirit hath no Automatous Motion of itself nor when it is dislocated any other then to Union and Station as I have shewed which is only to recover its due Rest and Position and therefore certeinly it cannot also Move from Rest which is Naturaly contrary therunto as Verticity is to Polar Position and therefore cannot be from it nor hath it any such Plastical Virtue of itself which may guide the Motions therof but would be only Equidens and Orbicular wheras Plastical Formation of all Vegetative Bodys and much more of the Bodys of Sensitives is constantly so Symmetrical Organical and Curious according to every Kind and Species and the successive Propagation therof and they so very various and different that he who will not believ Divine Authority nor Natural Reason heerin may satisfy himself by his own Sensation and making use of his Microscope Inspect the most admirable Structure and Mechanism of the least Vegetative or Sensitive which is composed farr otherwise and beyond the most admired workmanship of any Bezaleel Daedalus Apelles or Arâ—hytas and all the Mechanical Borcherys of Art which yet is all that some will allow to Nature itself and when he shall have consydered the most exact and Mathematical Conformitys of the one and Enormitys of the other which also shews that Mathematical Exactnes is not nor cannot be of Common Use he may easily judg with himself that since the Intellective Spirit of the most Ingenious Man cannot effect the like certeinly it must either still be Immediately Digitus Dei and so deny this whole History of Creation in the Six Days and all the Works of God therin whereby he did sett in order the Cours of Nature and consequently deny all Created Nature or otherwise acknowledg it to be the continual Succession of the same Natural Causalitys which also lead us back again to the Acknowledgment and Adoration of the Supernatural Creator who is the only Author and Institutor therof XI Wherefore let us prais the great Creator of Heaven and Earth as for the Aethereal so also for the Aereal Heaven and for the Water and the Earth And heer we must sing his praises in Consort for them all together as it is once said of them all that they were Good though they be in themselvs several Elements and were perfected in two several Days Nor is the Goodnes of Vegetatives which is another Classis of Creatures though also perfected in the last of these two Days pronounced of them which were before declared Good but becaus these three Inferior Elements Air Water and Earth being separated from the Aether by the rapid Motion and Circumvolution therof about them and more conjunct among themselvs were not perfected one without the other and the Water which is the midle Element and contributed to the Perfection both of the Air and of the Earth by ascending in Vapors into the Air and descending itself into the Canales and Pâ—res of the Earth was noâ— perfected untill this last Day nor in that alone but in both these two Days therefore this Proclamation of their Goodnes and Perfection was reserved for the Consummation of the whole Work of both the Days and then Relatively to be distributed to all the three Elements which were so perfected therin and so they now continue to be Severaly and also Mutualy Good And the Aether which was before made Good in itself yet had not been Good to others without the Goodnes of the Air whose Refrigerating Cold doth Temper the vehement Heat and Refracting Pellucidity the Lucidity of all the Aethereal Luminarys whereby not only as a common Thorough-fare but also as a Cooperator therin it both adapts and conveys the Aethereal Blessings of Rays above and also the Spirituous Vapors of the Waters beneath which as an Alâ—mbic it distills and refunds to the Terraqueous Globe Nor is it only thus Concurrent with Aether and Water and the Influences therof but hath in itself the Ventos of Winds both to Cool and Purify the Atmosphere and all the Organs of those admirable Sounds which it doth propagate continualy and successively and which as so many Cursores or swift Messengers make their Reports through the whole Sphere therof and all the Surface of the Earth and so is made to be the Cymbal of Nature which with its Inchanting Musike ravisheth or affrighteth all Sensitive Spirits and whereby Men Discours and Convers one with another and in Sacred Hymns render their gratefull praises of the whole Creation to the Divine Creator Also the Atmosphere therof is the very Breath and Life of Animals Neither doth the more Dens Water intercept all the Benefits of Aether and Air but partly transmitt them to the Earth which it contempers with its own Moisture and is as the Bloud Circulating through the Veins and Arterys therof by constant Reciprocations conveying Nutriment to all the Cortical Body therof being both the Inexhaustible Fountain of Drink to all Sensitives and also conditing their Meats with most gratefull Sapors and perfuming them with varietys of most delicate Odors And though both these Elements of Air and Water seem very Weak and Infirm in comparison of the Rapid Aether and Robust Earth yet being provoked and armed to execute Divine Revenge they so mutualy assist and fortify one another with unusual and unexpected Rage that Conflagrations and Earthquakes do not much exceed their furious Herricans and violent Inundations The Earth though last and lowest of all the Elements is not only their most Dens and Consistent Fulciment and Center of their Situation but also of all their Offices and Services Circumferentialy tending unto it being the Foundation of the whole Univers and another Orb in itself and Epitome of the great Globe wherof all the rest are only Concave Spheres having only some particular Orbs in themselvs and on which all those Luminous Orbs cast their smiling Aspects and the Sun Illustrateth all the other Luminarys that so they together with himself may give Light unto it which the nimble Air fanneth and refrigerateth with the Wings of Wind and watereth the great Garden therof
Expressions And though the common Light and Day and Night thereby in Aether and the ascent of Vapors in Air and eduction of Earth above the Waters and madefaction therof by them was sufficient for the productâ—on of Vegetatives which therupon were Immediately produced as I have shewed yet before the Introduction of Fishes and Fowls into the Water and Air and Beasts and Man into Earth it was requisite that the Aether which Sensitive Animals only can behold and by the Lighâ— therof all other Spectable things should be made perfect and complete and adorned with all the various Luminarys 〈◊〉 in their various Positions and runing their several Courses and so ordered and disposed as might best serv both for the Sensation of Sensitive Animals and Contemplation of Intellective Man And though these Luminarys were made after Vegetatives yet they are not therefore Vegetative or of a Superior Nature above Vegetatives as Vegetatives are above all that were made before them and as Man the chief of all was made last for though indeed this Order is observed in each of the Parts of the Creation and so the Creatures made in the last were respectively more excell ent then they which were made in the first Part therof yet the Luminarys which were made in the first of the last three Days are much Inferior to Vegetatives which were made in the last of the three first Days for they are Elementary and of the Elementary Classis though chief Composita of the chief Element Aether but all Elements and Elementary things are Classicaly below Vegetatives and though Planets have Locomotion out of their places which Vegetatives have not but only in their places being all Rooted in the Earth yet Locomotion is also in the Matter when it is dislocated and indeed no Material Spirit can so elevate their Bodys and caus them to ascend as Matter doth necessarily to Union and to prevent Vâ—cuâ—ty as I have shewed and much less are the Planets Sensitive or Intellective in themselvâ— or any such Deitys or Daemons as the Idolatry of Heathens made them and their Philosophy durst not contradict nor yet Moved by Intelligences or Angels as the Rabbins and Scholemen suppose for they can be only External Movers therof wheras Planets Move by their own Natural Power and Intrinsecal Virtue like the Verticity of Magnets and are not Moved like Studds fixed in solid Spheres as I have proved and as the Eccentrical Motions of the Planets therin do thereby plainly disprove and therefore others affirm them to be Magnets and the Earth which is the great Magnet to be a Planet but certeinly Aether and Earth are two different Elements having different Elementary Spirits wherin the same Qualitys cannot Subsist as I have shewed and so the Aether cannot be Magnetical nor the Earth Planetary unles we can also make the Aether to be Terrestrial and the Earth Aethereal wheras Heaven and Earth are generaly contradistinguished in the Begining and particularly Aether and Earth were made two several Elements in two several Days and Aether being as I have shewed Fluid cannot possibly be Magnetical which requires a very solid Consistence certeinly the whole Aether which is a Concave Sphere cannot be so Magnetical as Earth which is an Orbicular Globe for it cannot have an Axis and consequently Magnetical Poles as if a Ring of Iron be touched with a Loadstone it will have only one Pole and though the Aethereal Planets be Orbs yet they also are Fluid and Sensibly all Aethereal Motions are Circular and Perpetual wheras Magnetical Verticity is only Polar or to a Pole and not round about the Center nor about an Axis like Motion of Planets but to the Poles therof when by Trepidation it passeth beyond them and so Moving its own Axis the same way that is Meridionaly and not according to the Aequator of its own Body as I have shewed wheras if Earth and Water and Air as they say and also Aether and the Planets were all Magnetical they should make one Magnetical Orb and all Move one and the same way which plainly they do not or if otherwise one be Moved about another as they say the Moon is about the Earth it should observ the Magnetike Law which it doth not as I shall heerafter demonstrate of the Moon Thus the Magnetical Planetary Motions are very different and indeed opposite in their very Natures and Ends for Planetary Virtue makes the Planets to abhorr all Rest and Magnetical Verticity is to reduce Magnets to their Polar Rest. Wherefore we may not confound them though they are both Elementary Motions and not only Motions of the Matter or only by the Pondus therof as the Flux and Reflux of Water nor by Impuls like Winds in the Air wherof I have formerly discoursed nor yet any Vegetative Sensitive or Intellective Motions wherof I shall discours heerafter as indeed all things are Motive or Mobile one way or other within the whole Globe of the World and the Circumferential Superaether and Centrical Earth are only Immobile and as we are Sensibly satisfied concerning Magnetical Verticity so thereby we may conceiv of these other Planetary Virtues which God produced in this Fourth Day in the Planets as he did before the Magnetical Virtue in the Earth and Magnets Whereby also it plainly appears that Motion is not only of the Matter but also that Elementary Spirits may have a Motive and Directive Power in themselvs as well as any other Superior Spirits and from their different kinds and ways of Motion we may collect the very different Motive Powers and Virtues of the several Movers wherof Matter is most general and only tending unto a State of Rest in the whole Body therof and Center of itself wheras Magnets have a more particular Position of their Bodys which is Polar Rest North and South and a Verticity particularly to reduce them to it and Planets have their several and various Positions and Courses and an answerable Planetary Virtue which so setts them and Moves them and makes them to abhorr all Rest and Vegetative Spirits are more Plastical but Involuntary and Sensitive Spontaneous or Voluntary Movers and more indifferent either to Motion or Rest. And thus as Magnetical Bodys may Move from Pole to Pole Semicircularly by their Magnetical Verticity so we may very well conceiv how also Planets may Move Circularly which is only a continuation of Motion through the whole Circle whereby also they may so Move Perpetualy and as the Needle doth leap to the Loadstone by the Magnetical Virtue Actuated in itself which Motion is Progressively Locomotive so may also Planets by their Planetary Virtue which is always Actual in them Move Progressively in the Circles which they describe but though the Magnetical Virtue which setts the Magnetical Body in one determinate Polar Position may be removed as I have shewed and pass from that part of the Magnet wherin it now seats itself and which thereby becomes Polar unto any other part
the other Annualy as I have said whereby it should Move both slower and faster about its own Cenâ—er at the same time which is Impossible otherwise then by an Epicyclicous Motion as I shewed in a Quern and that this is an Amechanon I appeal to any Mechanike or to any who shall Mechanicaly try to make a Terrestrial Globe so to Move the three several supposed ways or indeed any two several ways about any two several Axes of its own Body at the same time as certeinly none can Move by two several Progressive Motions at the same time without several Movers as is aforesaid so that though all the Relative Phaenomena of Aether or Earth may be solved by the Motion of either of them yet the three supposed Motions of the Earth itself cannot be solved wheras the Motion of the Sun about his Axis and also Progressively in the Zodiak Annualy and his being Moved and carried about Diurnaly by the Aether which is another Mover and so of Venus and Mercury Moving about him as any other Satellites about other Planets Progressively and being also Moved and carried about Diurnaly with him by the Aether are easily solved Primo Intuitu and according to the plainnes and facility of Nature without such Inconceivable and Impossible Inclining and Distorting of the Earth or their Brains as others have vainly done and can never approve unless they also find out some other Mover to carry about the Earth as the Aether doth the Sun which certeinly may not be the Aether becaus they affirm it to be Immovable nor the Air nor Water which have no such Diurnal Motions themselvs Wherefore though Scripture and the Verdict of all Mankind generaly besides themselvs were sufficient to turn the Balance and determin against such an Hypothesis wherof they can never be satisfied that it is so but only suppose that it may be so yet consydering that I have to deal with such Empirical Philosophers who make Sens alone to be both their Text and Topikes I have doubly and thus largely proved it against them that it is not nor cannot be so and though this last Ratiocination be also a Sensation or a Mathematical and Mechanical Demonstration yet I shall add one Sensible Experiment more which is agreed by all and that is the Motion of the Sun about its own Axis by his own Planetary Power whereby it plainly appears to be Actively Motive in itself and as a Wheel that may be Moved round by another Passively may by the same Passive Motion be also Moved Progressively and so all Coaches and Carts are Moved or drawn by Beasts so the Sun may and doth by the same Planetary Virtue whereby he Moveth himself about his Axis Move also Progressively in the Zodiak though not in like maner or by such proportionable Circumvolutions by his own Motive Power which apparently he hath in himself and so the Moon also Moveth about the Earth and the Satellites about a principal Planet and other Planets about the Sun which plainly shews that these Aetheruli are Motive and so indeed are all the rest and Aether itself wheras Magnets or Terrellae as I have shewed though they have Verticity yet cannot thereby Move once round about their Center nor at all about their Magnetical Axes and though they have a Magnetical Concursion yet one of them cannot thereby Move once round about the other by the Magnetical Virtue of one or both of them Wherefore the Earth is only a Magneâ— which cannot Move round by its own Magnetical Virtue and the Aether and Aetheruli Planets which do so Move round by such several Motions perpetualy and therefore we ought to ascribe these Motions to Aether and not to Earth becaus the Motion of either may solv the Phaenomenâ— and most Sensibly and confessedly the Aetheruli are so Motive and the Terrellae are not and so the Motion of the Aether and Aetheruli doth sufficiently solv them without any Motion of the Earth and wheras others would therefore ascribe Motion to the Earth becaus the Motion of that alone may suffice without the several Motions of all the Aether and so many Aetheruli they plainly contradict the Text which saith God sett them in the Firmanent of Heaven to give Light upon the Earth that is that both the Firmament of Heaven and all the Luminarys therin thus by Moving about this one Terraqueous Globe might give Light upon it by their Rays passing through the Diaphanous Air unto it as so many Lines from the Circumference to the Center and also the Reason of their very Nature which is most Motive of all the Elementary Bodys and likewise Sens itself which discovers them to be Mobile Others suppose the Earth should be more Mobile becaus it is less then most of the Luminarys which I believ was the first occasion of this Error but they consyder not also that it hath the least Motive Virtue which in the Aethereal Bodys is more proportionable to their Bulk and so the Sun is fitly compared to a Strong man or Giant runing his Race which he can do more swiftly then the Dull and Dwarfish Earth But their grand Argument and that which they esteem their most beautifull Helena though it be as fals and adulterine is the Orderly and Circumferential Situation of the Planets in their Spheres about the Sun as the Center wherof they make the Earth to be one but heer again the Moon doth break the Chorus becaus she Moves about the Earth and not about the Sun as the rest and so the Sun with them also about the Earth and therefore it is said that God made these two great Lights to rule the Day and Night upon the Earth as they principaly so Move about the Earth and all others about the Sun and they and all the others were sett by him in such Positâ—ons and to run such Courses whereby they might be most serviceable to the Earth nor are there any such several Spheres in the Aether as I have shewed but the true Spheres of the Elementary Globe are most Orderly and Circumferentialy situated about the Terraqueous Globe as the Center of them all without any Eccentricitys Epicyclicitys Hemitrochoids or the like and so the Air doth encompass it and the Aether the Air and the Superaether the Aether and thus Spheres properly and most conformably relate to their inmost Orb and not all or any one Orb in the Aether to the Orb of the Earth for so one Orb doth not relate unto another nor can Convex Orbs so comply as Concave Spheres with any Orb nor can they otherwise be Centers either of Gravity or Extension one to another becaus there can be but one Center to which all Gravia do tend as I have shewed and Orbs applied one to another make the greatest Chasms between them in their Extension And thus there is the greatest Conformity both of the Situation of the Elementary Bodys according to their more or less Density downward and of the Elementary Spirits
themselvs but also adapted so as to Colluminate together and give Light upon the Earth as it is so said of them all together as well as particularly of the Sun to rule the Day and of the Moon to rule the Night and thus they were made one general Constellation or Host of Heaven wherof the Sun who was made to rule the Day which is called Light and in respect wherof the Night and all the Nocturnal Lâ—ght is Comparatively termed Dâ—rknes not only as they were so Divided and Denominated in the First Day before there were any Moon or Starrs to rule the Night but now also again in this Fourth Day wherin the Luminarys were made to rule over the Day and over the Night and to divide the Light from the Darknes was made also to be Fountain of Light generaly as the Ocean and the rest as Rivers or Streams of Light and as all the Luminarys and Constellations have their Influences so every other Planet and Starr and the whole Aether had their own Native Light more or less Actualy produced in themselvs and likewise an aptitude or Potentiality of production of a greater Lucidity and Emanation therof as well as of their Influences by the Sun whereby they also might give Light upon the Earth And thus as I have observed Univocal Generators do most Effectualy Generate and produce as Heat is so said to draw forth Heat and particularly Colors which are composed as I said of Lucidity and Opacity though they be Inherent in the Colorate Bodys wherin they are so Mist and do Subsist yet being so Mist with Opacity their Lucidity is thereby also so Imprisoned or fixed and confined to the Colorate Body that it is only Actualy Inherent therin and cannot issue forth in Emananâ— Rays whereby it becomes Visible unto us until it be Evoked Excited and Assisted by the External Light and the more Lucid the Color is as White and the like the more it is so produced as Whites are best Marks at a distance and a White Horse a better Mark or Guide in a dark Night then a Black and the more Light or Rays therof are cast upon any Colorate Object the more are the Visible Species therof produced wheras Culinary Lucid Bodys which of themselvs do Emitt their own Rays are not Assisted but rather have their Visibility Obscured by External Light especialy if it be greater as a Candle in the Sun and so the Starrs and Moon itself above the Horizon before Sun rising or setting are not so Visible as afterward as Water doth quench the flame of an Haystack which it before Incensed Wherefore I thus conceiv that the Native Light of the Moon being not a Culinary but an Aethereal Light Inherent in the Moon itself is like Color yet farr more Lucid and so farr more Evoked Excited and Assisted by the Solar Light as a White Color is thereby rendred more Visible then Black and that the Inherent Light of the Moon and External Light of the Sun so concurring by their more Connatural Homogeneitys do produce and draw forth themselvs together to so great a distance and with so great a Splendor and though the Sun doth so produce the Inherent Light of the Moon Positively by his Principal Rays when they are both above the Horizon yet the Moon doth not then appear so Visible and Splendid becaus Comparatively she is thereby made farr less Visible and Splendid then he is in himself for certeinly this Lucidity cannot be only from Reflection of the Solar Rays whether we suppose the Moon to be Cortical having Earth and Seas like the Terraqueous Globe which Sensibly doth not Reflect very farr or specular which may Reflect farther becaus the Rays penetrate less and more Splendidly in a fitt Position to the Ey being Reflected thereby more equaly but it must be also by some Inherent Light which is in the Moon itself that is so Collustrated by the Solar Light and by the Connatural Quality therof nor is it to be Imagined that the highest Planets and Starrs which are at the farthest distance and yet Emitt such a Splendid and Vivid Light should so shine only by the Reflection of the Solar Light Now though there are Spotts in the midle and seeming Gibbi in the Circumference of the Moon which I rather conceiv so to appear by such Intervenient Spotts therin yet this may not be from any Concavitys in the Body of the Moon and the unequal Reflection of the Solar Light thereby for there are Spotts also in the Sun whereby his conversion about his Axis is noted and yet he shines by his own Light but I suppose them to be only less Luminous parts and such defects of their Native and Inherent Light as I doubt much whether they were so Created in this Fourth Day and though Earth which is a Consistent Body may have such Constant Eminences and Water some Temporary Waves yet it hath been observed that as Flame of a Candle which is somwhat more Rare is rendred Pyramidal by Compression of the Ambient Air so if it be defended by another Intermediate Flame as of Spirit of Wine Inflamed or the like it will Conglobate within that Flame And wheras Saturn is commonly represented Oval it is said by a very curious Inspector that indeed he appears so if you behold him through a less Telescope but if through a larger you may discern two litle Aetheruli on each side of him and very neerly distant from him which make him so to appear when they are beheld together with him Confusedly and Indistinctly Though I shall not determine this or how they might be Composed and Constituted by the Divine Creator certeinly all the Planets do not Move in exact Circles but some of them describe Circles Indented with such Hemitrochoids as I have shewed but it shall suffice to have proved that the Moon and consequently the Starrs have their own Inherent Light as well as the Sun though perhaps not Emanant without his Collâ—â—tration and so plainly they have their several Influences and every one it s own Planetary Vâ—rtue Inherent in themselvs which Moves their own Bodys becaus there are such various and several Motions therof which therefore must be caused by various and several Motive Virtues The Moon as I have said doth not Move about her own Axis but she doth Move very notably and rapidly in her Zodiak Progressively and if we compute that Motion according to all her Revolutions perhaps as fast as the Sun which are the two swiftest Movers Progressively And the Moon as she is neerest to us so probably she is least Calid and Lucid wherefore her chief Influence is observed to be over Moisture not that she is Moist in herself which is a Quality of Water but as the Sun doth by his Heat draw up Vapors and also Desiccate or Concremate them whereby they do not presently return again into Water but turn into Dry Exhalations Clouds and Motes wheras more Moist Vapors and
conceiv that only the Spirit of God Immediately doth still Move on them all as on the first Chaos and so by Matter and Motion only doth Generate and Corrupt all such Inferior things which he did first Institute and setâ— in order in the fower first Days and all their Original Generations and Corruptions as well as the others in the two last Days otherwise all the Works of those former Days which were also in preparation to the latter had been vain and supervacaneous which I have sufficiently refuted and shall now proceed to discours of Sensitives which indeed are farr more Noble Natures and as I said so much Superior to the other that heer God is said again to Create in giving Life or causing that which though it was the same Spirit in itself latent in the Chaos and had Potentialy Life in itself yet did not before Live Now to Live Actualy and thus to rais from Death to Life is a most Miraculous Work and most like to a Proper Creation not only in the suddennes therof as Incension for certeinly nothing can Live and not Live in the same Instant but in the Excellency therof whereby the Animal is as it were raised up from the Grave and out of that dead Sleep wherin the Body or Carcass of all the Inferior Natures wherof it is Constituted did before ly And this is Eminently spoken of Whales the greatest of all such Animals though of the lowest Kind therof that is of Fishes for as in the same Vegetative Classis there are three general Kinds mentioned Grass Herbs and Trees so also in this Classis of Sensitives Fishes Fowls and Beasts And as the Elementary Bodys of Sensitives are farr more Organical then of Vegetatives as fitt Instruments of their more Operative Spirits so also their very Vegetative Spirits which in their Compositions are Subordinate unto them are more Excellent and have a more Curious Nutrition and Augmentation and most notably another maner of Generation for wheras it is said of Vegetatives Cujus Semen seipsum seminet heer is added a special Blessing of Procreation to Sensitives and Perfect Animals such as God Created do not grow out of the Water nor out of the Earth as some Vegetatives nor only by Putrefaction and the like as many Anomalous Sensitives but are Generated by Conjunct Procreation and they are made of two several Sexes as is expressed of all such as entred into Noah's Ark that they were Male and Female and therefore a Phoenix which is only of one Sex is such as was not to be found there and indeed only a Poetical Creature and the Male and Female Piony made such only by the Gardiners Fansy for certeinly they do not propagate by any Conjunct Procreation But the Sensitive Spirit itself and the Living Powers therof are farr above any Vegetative Spirit or the Facultys therof For as the Matter is so Divisible that it is as it were alway Divisible and every Part and Particle therof will still be the same Homogeneous-Matter in all respects so Elementary Spirits which do Immediately Consubstantiate it are therefore most Material or United to it and Coextended with it and if they be so Divided with it yet as I have said every Part and Particle of Earth will be Earth and of Water Water and so of the rest generaly though in some respects as I observed of Terreous Consistence there may be a difference between Majority and Minority of their Bodys and Vegetatives though every least Part or Particle of their Organical Bodys be not a sufficient Domicil and Officine for their Spirits becaus they are Organical yet the Branch or Twig of many Trees being sett will Radicate and Grow reteining therin a sufficient Portion of their Divisible Spirit to erect a new Oeconomy and form itself into another Individual Tree as well as the Root and Stem but if Sensitives be so Divided whereby the Principal Parts therof as the Head Heart or the like have their Organism destroied they cannot Live and any other Part Divided from them will not Live long as an Eel cut in pieces and yet as Fishes are of the lowest Kind of Sensitives so generaly after such Dissection they Live longest I have seen a Tench slitt and Exenterated to leap in the Pan where it was fried and Fowls will not Live so long as they nor Beasts as Fowls as a Chicken after the Head is wrung off Moves itself both longer and stronger then a Beast Decollated which shews the more Indivisibility of their Spirits But as I said the grand difference between Sensitive and any Inferior Spirits is their Perception and Appetite for so though Elementary and Vegetative Spirits also Move their Bodys yet only Sensitives Move them with Apprehension and Spontaneity this way and that way and every way as they pleas and so though their Motive Powers may not be so strong yet they are Living and more Spiritual and thus they Feed and Generate and Act all their Sensitive Operations Sensitively otherwise they should not be Sensitives Yet according to the Degrees of Sensitives in their own Classis so also is their Locomotion and thus Fishes which are the very lowest Kind therof are Originaly termed Reptiles as their Swiming is indeed a kind of Creeping or Sliding and so an Eel swims in Water as a Snake Creeps on Land and though other Fishes in Swiming shoot forth Directly and make no Curv Lines yet they only Slide in a more Direct maner and their Bodys are of a Direct and Oblong Figure for that purpose being born up and partly carried upon an Equidens Fulciment of Water but there are also Testaceous Fishes which are Gradient having Claws and Legs for that purpose like Beasts and if they Swim it is also like the Swiming of Beasts yet that Motion is another kind of Creeping and they are more Tardigradous and Multipedous as generaly more Infirm Bodys are which need so many Fulciments and Shelfishes which have no Claws nor Legs as Oisters Muscles and the like are most Infirm and as I suppose Imperfect Animals but they are no Plantanimals as others term them for plainly they are Sensitive and therefore of the Sensitive Classis and so to be Denominated which appears by their Flesh and by opening and shutting their shells accordingly as they Sensitively Affect or Disaffect any thing and many other such Indications of Sens and though they Continue in their places yet they are not Rooted in them nor do Cohere therunto like Vegetatives becaus all Sensitives as I said are less United to the Elementary Matter both Internaly and Externaly then Vegetatives and that which is called the Sensitive Plant is not properly and truly Sensitive but only fansied to be such as I said of the Piony and so the Oatbeard Marigold Heliotropium and the like may as well be said to be Sensitive wheras clearly their Motions are without any Perception or Appetite and only by Elementary Rarefaction and Condensation of their Bodys or
God a Perfect Substance in itself Ingenerable Incorruptible Immisâ—â—ble and Indivisible as well as any Angelical Spirit And yet as there is some mutual Indigence and Opitulation in and among all Created Natures as so many parts and Members of the Universal Body therof so even Angels who are most Immaterial not only as other Spirits wherof none is any Matter as I have shewed but have least need therof either by Consubstantiation as they or Inhabitation of a Body as the Human Spirit yet becaus they also have no Extension of themselvs whereby they may be in their own Vbi or Place therefore must be in the Universal Body of the World and in some part or Vbi therof as Magnetical Virtue is in any Medium Indifferently and when they are in one Place they are not nor can they be in another nor can Instantaneously pass from one to another nor can annihilate or evacuate the Nature of Extension or the Density or Gravity of Matter nor do any thing contrary to the Law therof nor Infinitely overcome it but Finitely and according to some certein proportions and therefore Move not so swiftly through more Dens as through more Rare Matter nor can so easily lift more Grave as more Light as I have shewed and I grant that there is also such Coordination between the highest and lowest Nature Angels and Matter becaus they are both Natures and Created Entitys conteined within this Univers as Parts and Members therof and within the Universal Genus of all Created Entity but they have otherwise no Communion with any particular Body of Matter nor have any such Vehicles Syderous Igneous Aereous Aqueous Terreous as some suppose whose Souls are so farr Immersed in the gross Matter as that they cannot conceiv Angels or any thing to be Immaterial or without a proper Body of Matter nor God himself without an Vbi though his Immensity be Infinite and Infinitely Different from all that is Finite and therefore Infinitely free from all Extension Place Space or Vbi or any Notion or Imagination therof becaus it is Incomprehensible and such as must be acknowledged and adored but can never be comprehended Wheras Man though he be more concerned in the Matter and Material Spirits then Angels and so may be said himself to be more Material then they yet as he is litle lower then the Angels and much higher then the other Inferior Natures wherof also all except the Matter are Spirits should more Contemplate Spirits and their Spiritual Nature and not wholy bury himself in Matter who hath no such Union with it Immediately or Mediately but that he may Exist in his own Intellective Spirit and Operate Separately without it in his Separate State though as he is the Epitome of all Classical Natures so he doth Subordinate all the others unto himself as they do one unto another in this Conjunct State and though his Proper Sensitive Spirit as well as others doth also Naturaly and Necessarily affect this Union yet he doth not so mutualy affect it as that he cannot Be and continue in his own Individuality and the private Oeconomy of his own Spirit and Operate Separately without it in his Separate State as well as Angels and yet being also capable of this Conjunction or Composition as well as other Spirits though in another maner as I have shewed he doth Naturaly indeed but not Necessarily affect it as they do and so is the great Amphibium between both apt to live Conjunctly and Separately in both Worlds and in the lowest Earth and highest Superaether And thus the Human Spirit in this Conjunct State is in the Body not Inherently as I have shewed nor yet so in its Element as a Fish in the Water which cannot live out of it or as a Plant that is Rooted in the Earth but as a Master in a Ship who can also live out of it or as the Scripture more aptly expresseth it as in a Tabernacle wherin he shall not abide long and so the Rabbins call the Body Vagina Animae But wheras the Schoolmen say that it is Tota in toto tota in qualibet parte Corporis I cannot understand it of the very Substance of the Soul nor do I conceiv it to be Intelligible for though I acknowledg it to be not only as a Master in one part of a Ship as in the Heart or Head but like Hercules in Vrceo possessing and filling all the Vessel and also that it hath all its Facultys and Powers every where in the whole Substance of itself either Actualy or Potentialy becaus it is Indivisible and hath no Extensive but only Coextensive parts and them not so Coextensively United to the Matter as Inferior Spirits are yet it doth Operate Actualy in one part rather then another which the Scripture Comprehensively calleth the Heart and sometimes more particularly the Head and so indeed it must becaus it now Operates by the Instrumentality of the Sensitive Spirit which is Centricaly seated in the Head and Brain and not so in the whole Body though it Opera e Communicatively and Diffusively through the whole Body but in other parts where it is also it doth not so Operate Actualy and as it cannot so Operate and not so Operaâ—e in the same Place any more then in the same Time so becaus itself is diffused in and through the whole Body therefore it is not all in any part therof otherwise it should not be so diffused and it cannot be diffused and not diffused in the same Place and as it is all within the Body and therefore cannot be without it in this Conjunct State so if it were all in any one Part of the Body then it could not be in any other wherefore since it is tota in toto it cannot be tota in qualibet parte for both cannot be true of any Extension or Coextension whatsoever Nor doth the Spiritual Intirety and Indivisibility of the Human Soul alter the nature of the Extension of the Body or Coextension of itself nor do they or either of them destroy the Intirety and Indivisibility therof which is not Local as is supposed but only Spiritual as a Ray or Orb of Emanant Light is Spiritualy Intire and Indivisible in the Lustre or Image therin but not Localy for it may be measured by so many Inches Feet and the like Coextensively according to the Extension of the Diaphanous Body wherin it Localy is but Spiritualy so as you cannot clip off an Inch or an hairs breadth of the Ray and wheresoever that is there is also the Lustre and Image and so you may measure a Man both Body and Soul according to his Bodily Extension Yet if a Leg or Arm or half the Body by a Turkish Torture be cut off the Soul or any part therof is not divided but as the Light retires into itself when you divide the Diaphanous Body so doth the Soul which is yet Spiritualy more Intire and Indivisible then the Light for that
without a denial of the Creation Whence the Chaldaeans began to worship the Creature or Created Nature instead of God the Creator but principally the Sun and Fire as the Supreme and most Beneficial Element The Egyptians who would also have their National Deity did Idolise Water rather than Fire induced thereunto by a Gratitude to their Great Benefactor the River Nilus The Pâ—oenicians Graecians Romans and generaly all the more Western Nations have worshiped all the Elements under several Names and in the several Forms and Images wherewith they pleased to Invest them deducing them all from Coelum and Terra or Heaven and Earth which the Chineses still worship But Pan and Proteus whereby they represented Matter and Motion were by all esteemed Dii Minorum Gentium This Antient Theogony is also Recorded and Celebrated by the Poets Which though afterward the Athenian Philosophers did more strictly examin yet the Tradition of a Chaos and Creation did very long continue among them but they supposed the Creation of the World by one Chief God to have been Eternal like himself with certain Revoluâ—ions of Time and Transmigrations of Spirits Eternally Circulating and Changing by Perpetual Generation and Corruption believing the Lying Records of Egyptian Antiquity from whom also Pythagoras learned his Philosophy and fansied I know not what Harmony of the Spheres with many such Fictions which he by his own Ipse Dixit pleased to Affirm and Impose as Credenda on his Disciples And Plato being partly a Follower of his Sect and partly a Master of another generally reteined and refined this Philosophy But Aristotle rejecting all Matters of Faith both Divine and Human and examning all things only by Reason descended lower even to a first Matter affirming it and the Potentia thereof to be Common Principle of all Material things Upon which false Foundation and also his Compliance with popular Idolatry almost all his other Errors are grounded though otherwise I esteem him the greatest Master of Reason among all Pagan Philosophers and his Errors are not Dangerous being now so well known to all But as Moses is the only Divine and true Philosopher so of them all I acknowledg Aristotle to be his best Commentator Epicurus departed from both these ways of Knowledg regarding Sens more than either Reason or Faith Whereas these three being all and the only Ways of Human Knowledg a Philosopher should accordingly make use of them all and therefore all Heathen Philosophy wanting the Divine Light of Faith could never yet produce any Complete System of the World nor give any true and satisfactory Account therof And this Universal Dissatisfaction begat the last of Sects which was Scepticism or a professed Denying or Doubting all things whatsoever admitting no Testimony or Evidence either of Faith Reason or Sens. But though Doubting may be a good Disciple yet certainly it can be no Master of Philosophy and if it be Affected and Resolved is the very Contradiction therof and Oppugner of all Knowledg both Divine and Human Speculative and Practical and however some may esteem it Caution in Philosophy it is plainly Libertinism in Morality and Infidelity in Theology and any Dogmatical Error or Inconvenience can hardly be greater than Total Scepticism which is as Utter Darkness and the State of Desperation the Bottomless pit and Vorago of all Knowledg and Practice Now as this was formerly the Progress of Heathenish Philosophy so since Christianity Illuminated the World yet through the Natural Darkness and Corruption of Human Understanding it hath again had the same Revolutions For so first Platonical Philosophy which Porphyrius Plotinus Iamblichus and others very much rectified and refined by the Spiritual Light of Christianity was by them opposed against it Also Philo Iudaeus and Origen and some of the Christian Fathers seem to have some Savor therof Afterward the Schoolmen generally referring Matters of Faith to Scripture and examining Nature by Reason rather embraced the Peripatetical Philosophy which hath long continued untill in this last Age some others though they can discover nothing which the Athenian Wits had not Invented before them yet reviving and renewing old Errors like Fashions relaps again to Epicurism in one kind or other of Atoms or Corpuscles or the like And when this Humor hath lasted as long as it did formerly we may expect Scepticism to succeed and indeed I suspect that we are already in the very Confines therof Now though Wanton Wits think they may thus dally with Opinions as they please yet as it is most truly said Studia abeunt in Mores and so Virgil very aptly introduceth Drunken Silenus changing the Epicurean Opinion but Grave Anchises more soberly Platonising Certainly their Novell Doctrine of Matter and Motion doth much Embase the Immaterial Spirit of Man and render it more Gross and Sensual and unfit for Spiritual and Divine Contemplations And though I believ some of the Assertors therof to be as far from Atheism as my self yet I must freely profess that the Assertion tendeth toward it and was by Heathens Improved to the Denial of a Creation and I appeal to every Reader whether it doth not Induce some Suspicion therof in himself yea I suppose this to be chiefly that which renders iâ— so acceptable and agreeable to the Corrupt Minds of Men and the Writers therof themselvs seem to be somewhat Conscious herein while they make their usual Apologies and need to tell the World they are no Atheists Thus also by affirming Accidents and Qualities to be no Real things they make both Virtue and Piety to be only Notions O Virtus colui te ut Rem at tu Nomen inane es And if they could also prove the Reward therof and Punishment of Impiety and Vice which all must accordingly perceiv and feel to be only Notional and not Real they should thereby deliver up all Mankind to a Reprobate sens or rather Insensibility and Indistinction of any Good or Evill And their Opinion of Universal Nature is like that of Caesar Respublica Inane Nomen Besides how prejudicial such Contempt of Antiquity and of all Authority and the Affection of Novelty and Innovation may be to Church or State I leav to wise Politicians Certainly all Christian Academies and Schools of Literature should deeply resent such Novell Attempts which Professedly subvert all the Antient foundations of Learning 〈◊〉 formerly the Barbarous World was taught both Arts 〈…〉 and a ready way prepared for Christian Religio◠〈…〉 wherupon so fair a Superstructure hath been raised 〈…〉 these Novellists ow their Education and Instruction and a farther Progress might still have been made if it were not Obstructed by themselvs and Young Wits led away into an Inextricable Labyrinth of Matter and Motion and the Magnum Inane of Vacuity and at last plunged into the Abyss of Perpetual Scepticism I have no Petulant Humor yet it may exceed the Meekness and Patience of my Great Master Moses to hear some Christians affirm the very Essences and
by that unless it speak their Sens But as I have not pawned the Authority of mine own Name upon which I know I could borrow very little so I only beg of others that neither any Passionate Amours which they may have for any Man or his Opinions nor the Inebriating Fansys of their own Spirits nor any pretended Monarchy or Monopoly of Knowledg may be by them Opposed to Truth for Magna est Veritas praevaelebit and I doubt not but that Scriptum est and Probatum est will by their own Intrinsecal Value without any Image or Superscription pass Current through the whole Christian World But let us all rather Consult together the Advancement of true Knowledg and the Real Benefits of Mankind both in Speculation and Action Wherof the Speculative Part doth properly belong to Scholes and Academys who if they shall make this Divine History of the Creation to be their Symbolum Philosophicum shall need no other Fundamentals nor have they any better way to preserv their Disciples from these new Philosophical Romances of Mundus Alter Idem And as it hath been much wished by Wise men that Scholars would season their Studys with more of Common Life and Civil Conversation the want wherof hath been the Scandal and Scorn of Learning so particularly Academical Philosophers should hearken more to Experiments which though it be not fit for themselvs to Practice yet they may Inquire of Chymists and Mechanikes and be Informed therof by them to whom the Practical Part doth properly belong And Mechanikes may be also much Assisted and Directed by Philosophers with many Rules and Regular Proportions whereby they may be Instructed and also Cautioned from attempting Impossibilitys or any thing Impracticable as the Philosophers Stone Perpetual Motion or Fire and the like and also much Advantaged in the Attempts of Possibilitys as if the Doctrine of Local Motion of Bodys were more fully cleared and all the Variations therof not only according to Distances from the Center Multiplications of Wheels Pulleys Leavers and the like and all the several Situations and Positions therof but also all the Mysterys of Increments and Decrements of Velocity Consistent Strength Elasticity Pressure and Nonpressure Preventions of Vacuity and the like were ascerteined unto them it might greatly help them in contriving their Machins and Engines It hath been observed that though Speculative Philosophy hath not much Advanced in these last Ages of the World yet there hath been a great Improvement of Mechanical Arts but I conceiv that thus both might grow up together Nor is a Mechanike so mean a Title in Human Society as is commonly reputed Certeinly the End of all these Speculations is Practice which doth most Immediately promote the Good of Mankind And if I should endeavor any such Profitable Inventions I had rather be assisted therin by a Corporation of Mechanikes then any College of Philosophers and I would kiss that mans Hands yea his Feet who should Collect and Publish an exact and faithful History of Artificial Experiments not only Chymical and Curious but Mechanical and of all Trades and Artifices which together with the History of Extraordinary Natural Phaenomena are very great Desiderata and would be of very much Use and Improvement But Inventions as I conceiv are rather strange Fates and Felicitys and some Magnalia therof have proved as great Treasures to the World as the Indian Mines which certeinly the Dâ—scovery made by Columbus did comprehend Yet as they are not of Ordinary Production so neither only Chances as we term them but Extraordinary Providences of God in some Ages wherin he designeth thereby to accomplish some greater Intendments as when God purposed to revele the Glorious Light of the Gospel through the whole World before the second coming of Christ he stirred up the Spirit of Columbus by a strange Dogmatical Confidence of more Earth then was before discovered maugre all Repulses and Delays Indefatigably and Undeniably to endeavor and attempt the Discovery therof which yet he could never have effected if also the Compass or Seamans Card wherof former Ages were Ignorant had not been then lately Invented and so likewise the Gun without which so few Adventurers could never have kept Possession against Innumerable Natives And about the same time Printing also was Invented to Disseminate Knowledg through both the Worlds But I do not esteem Additions to be Inventions as the Telescope or Microscope which are only farther Improvements of the Perspective that was first Invented by a Mechanike or as the Granado is of the Gun and the like Yet we might hope for more both Inventions and Additions if Philosophy were made more Mechanical and Mechanike more Philosophical Wherof we have now the greatest expectation from the happy Institution of the Roial Society and that so many Mercurial Wits Interceding between both these Regions of Speculation and Practice will transmit Philosophical Instructions to Mechanikes and Mechanical Experiments to Philosophers and after all their Curious Disquisitions and many Vibrations like the Pendulum setle at last in the most Direct Line of Truth Proving all things and holding fast that which is Good and shall be for the Good of this Nation and of all Mankind which shall render their Society a Solomons Hous and this Island a New Atlantis And as the Lord Veruâ—â—m hath well observed that the Practical Theology of Scripture â—ath been by none better Ventilated then by English Divines so may this Divine History of the Genesis of the World be best Elucidated by them who though they superscribe Nullius in verba in defiance of any Human Magistery yet always except Verbum Dei in submission to Dâ—vine Authority And if the Active Spirits of this Nation would freely clear and disengage themselvs from the Humor of Forein Noveltys they might exceed others in their happy Endeavors though we Tramontanes have been Judged by them better for Imitation then Invention but I desire them to produce any thing in this last Age equal to those two Noble Inventions which were both of English Extraction that is the Inclinatory or Dipping Needle whereby the Latitude is discovered wherof as I have received it by Tradition the Inventor was Robert Norman our Countryman whose Name deservs more Heraldry as they will easily acknowledg who shall attempt to Invent the like Natural Instrument whereby to discover the Longitude The other is the first Observation of the Circulation of the Bloud wherof our Learned Doctor Harvey is the well known and Monumental Author And for Philosophical Discourses and Discoverys of Nature I may name two others who though Parallel one to another yet I suppose neither of them can be Parallel'd by any other Nation that is the Great Chancellor Bacon whose Natural History hath made his own Name Hâ—storical and the truly Honorable Robert Boyle of whom I may well say that as Hiero made a Law in Syracuse That every one should believ whatsoever Archimedes affirmed that he could do so all
so they are United into one Genus of their Common Entity which though it be Metaphysical yet it is not only a Notional but a Real Universality of them all whereby they are so Realy United and accordingly have some Physical Communion one with another and all Conspire together against Nonentity And so Matter and Spirits though very Different Entitys yet because they are all Entitys either Consubstantiate one another as all Material Spirits which cannot be Separate nor Exert or Exercise their Qualitys or Operations without the Instrumentality of their Material Bodys or otherwise Inform and Inspirit them as the Immaterial Spirit of Man which may be Separate or not Separate from the Body therof and Exert and Exercise some Qualitys and Operations by the Instrumentality therof and some without it as I shall shew heerafter or at least as Angels who though they be purely Immaterial Spirits and have no such Consubstantial nor Compositive Union with the Matter nor do Inform or Inspirit it nor Operate by any Instrumentality therof but are in that respect wholy Separate from it yet have this Communion with it that they are Localy in it where they are and do Move from one Part or Place therof to another and more or less suddenly and easily and can not Move beyond the Universal Body therof for then they might Wander in Notfinite and Endless Inanity which as I have said is Pure Nonentity And though Extension and Local Motion be Properly of the Matter yet Material Spirits by their Conjunct State and Consubstantiation are Coextended with it and all others are Conteined in it and in this or that Part therof and Move from this or that Place therof according to the several Spheres of their own Substantial Activitys whether they be more United unto it by a Conjunct Consubstantiation as Material Spirits which are in the Matter like Inherent Light in the Lucid Body and in so much therof as it doth Inherently Illuminate or less and without any such Conjunct Consubstantiation as the Human Spirit which is in the Matter as Light in the Diaphanous Air which it requires to Illuminate or otherwise as Angels which are in it as Magnetical Emanations in any Medium And accordingly Material Spirits are most Powerful in their Center but Immaterial Intirely Equal in their whole Sphere Now wheras some affirm that Substantial Spirits and all their Spiritual Qualitys are only Various Motions of the Matter I shall according to my maner first endeavour to Understand what is or may be Intended by the Motion of the Matter which certeinly can not be any Substantial Activity in it Self Distinct from the Matter for then we might agree in the Thing and should not differ about Terms wherefore Motion of the Matter must be only an Accidental Affection therof like Extension and the rest whereby matter Extends it Self and so in Effect Motion of the Mâ—tter is only Matter Moving it Self Wheras it Naturaly tends to Rest and Moves only in order therunto as I shall shew heerafter and this Moving must be only Local becaus it is of the Matter from one Part or Place therof to another But as I have shewed that there are other Differences of things besides Local Separation So there are other Motions besides Local Motion as every Mutation from one State to another in Generation Corruption and the like and iâ— Intellection and Volition there may be such Spiritual Motions without any Local Motion whatsoever wheras Local Motion is only a Transition or passing from one Part or Place of the Matter to another as I shall also shew heerafter And now I may safely affirm that such Local Motion is only Local Motion and neither more nor less nor other for as this Identical Proposition is most true That Local Motion is Local Motion So the Predicate therof being Adaequate to the Subject it can be neither more nor less nor other then the Subject Now that this Local Motion which Properly belongeth to the Matter is an Instrument not only of Matter but also of all Material Spirits becaus they are Material or Conjunct with the Matter in their Consubstantiation and also in their Operation as well as Extension Figure and the rest I easily grant but must wholy deny that Aether Air Water Earth or any other Substantial Spirits Heat Cold Moisture Driness Vegetation Sensation and innumerable other Spiritual Qualitys are only Local Motions one way or other or any way whatsoever for then Local Motion should not be only an Instrumental Causality or Effect of all those Spirits and Spiritual Qualitys but the very Essence and Formality or Formal Caus therof which is most Uncouth and Inconceivable for they are Formaly every one of them Such as they are in themselves as well as the Matter is Matter in it Self without any Actual Motion and so also Extension is Formaly Extension in it Self and may Exist and be Such without any Actual Motion and Figure is Formaly Figure in it Self and may Exist and be Such without any Actual Motion and so any other Accidents of Matter much more Spirits and Spiritual Qualitys which I shall now very plainly prove In the Begining God Created the Heaven and the Earth and not only Matter and Motion nor could Matter by Motion Diversify it Self in the Begining into Heaven and Earth that is as I have before explained them Superaether Aether Air Water and Earth for no local Motion can be in an instant but the Begining was only the First Instant otherwise it should not be the First or Begining Wheras Local Motion being from Place to Place which are several Terms must necessarily be in several Instants and most Probably there was no Local or any such Natural Motion in the first Chaos but only the Spirit of God Supernaturaly Moved on the face of the Waters Also if several Local Motions were the Formalitys or Formal Beings of all Spirits and Spiritual Qualitys then they should not be before nor after nor any longer then the Local Motion doth continue for the Formality of any thing is the very Specifical Being therof as Wind which is indeed only Aer Motus continues no longer then the Motion and Nothing can be without the Specifical Being of it Self otherwise it should not be what it is Wherefore I suppose I may set this down as another Infallible Canon according to which also I may safely proceed that Whatsoever Actualy Exists without somthing which doth not then also Actualy Exist must Realy differ from it otherwise the same thing should Actualy Exist and not Exist at the same time which is Contradictory and Impossible And thus as I have proved Substances which did Actualy Exist in the Begining to differ Realy from Accidents which did not then Actualy Exist So particularly Spiritual Substances and their Qualitys which do or may Actualy Exist without any Actual Local Motion must necessarily be Realy Different from it And this is most Sensibly Evident that they may so Exist and be
That there was an Earth Comprehending also the Water as I have before shewed And the Water is heer called Deep which generaly in the Hebrew Style signifys Deep Water or Sea and heer the Element of Water like Altum and Profundum in the Latin Also the Waters are expresly mentioned in the following Sentence But Earth and Water were not first Created such a Terraqueons Globe as now they are and were afterward so Divided and Disposed in the Third Day and then first made to be such an Ocean of Waters and Dry Land both appearing together and composing one Surface and Circumference of their common Globe for that was the very Work of the Third Day Wheras the Psalmist saith of this first Creation of the Earth Thou covered'st it with the Deep as with a Garment And the same is implied heer in these words And Darkness was upon the face of the Deep that is of the Waters which first covered the Earth and not Immediately upon the face of the Earth which was then covered with the Waters Also the Darkness which was the Antecedent Privation of Light doth imply the Informity and Inanity both of Aether which is the Elementary Fountain of Light and of Air which is the Vehicle therof to the Terraqueous Globe and that as the Water was Created above the Earth so they above the Waters for it is said the Darkness which was then in them was upon or above the Waters And so God saith to Iob concerning the Sea When I made the Cloud that is the Dark Air the Garment therof and thick Darkness a swadling Band for it And so also was the Aether from which the Light was afterward Emitted through the Air to the Terraqueous Globe above the Air. And this Situation of the Elements may plainly appear by the Order of the Succeeding Creation wherin the Aether which is highest and next to the Superaether which as I have said probably was perfected in the Begining was first furnished with Light and then the Air with Vapors and lastly the Terraqueous Globe with Vegetatives in the Three first Days And so again the Aether with Starrs and then the Air and Water with Fowls and Fishes and lastly the Earth with Beasts in the Three last Days Also I collect from this Original Situation of the Elements that their Several Bodys of Matter were Proportionable and Conformable therunto that is the Matter of Earth was most Dens and consequently most Grave and therefore Lowest the Matter of the Water less Dens and consequently less Grave and therefore above the Earth the Matter of the Air more Rare and consequently more Light and therefore above the Water the Matter of the Aether more Rare and consequently more Light and therefore above all the other Elements and next to the Superaether which is most Rare as a fit Habitation for pure Spirits And that as every Element had its Proper Body of Matter so also its Proper Elementary Substantial Spirit Pure and Unmist in the first Creation therof And it was the Work of the Spirit of God Moving upon the face of the Waters to Prepare and Predispose them by fit Mistion and Temperature of them all and thereby to Produce their Proper Qualitys out of their Potentialitys into Act Gradualy and Successively And that their Potential Qualitys and also all other Simple and Primitive Substantial Spirits not only Elementary but in and with them Vegetative and Sensitive and all their Potential Qualitys were Created in the Begining together with the Matter that is Vegetative Spirits and Sensitive Spirits of Beasts in the Earth and of Fishes in the Water for so it is said Let the Earth bring forth Grass c. and again Let the Earth bring forth the Living Creature after his Kind c. and so also Let the Waters bring forth abundantly the Moving Creature that hath Life c. which plainly implys that these Spirits were in them before otherwise they could not so bring them forth And they were then Latent in those Elements Respectively which are Predominant in their Composita II. Thus was the Inferior Globe of these fower Elements first Created Inform and Inane which is more Emphaticaly exprest in the Original Language then can be rendred in any other The Author of the Wisedom of Solomon calleth it Matter without Form that is without any Corporeal Formosity or any Mistion or Forma Misti as they term it Both Greeks and Latines generaly call it Chaos and have preserved the Historical Tradition therof which they received from Antiquity But they seem also to Comprehend in their Chaos the Superaether as well as all the Elements or otherwise to have had no knowledg therof Also they Confound all together in one Congeries and thence have fansied that the fower Elements had their Actual Qualitys Existing therin in their highest Degrees and that there was Extreme Discord and Enmity among them And so Empedocles and others make Lis and Amor Original Causes of all things which were afterward Comtempered therin and the Poet accordingly Aque Chao densos divum numer abat Amoros But upon the Review of our Divine History as I find no farther mention of the Superaether in any of the Works of the Six Days and therefore conceiv it to have been Perfected in the Begining and first Creation therof for so it is said of it Whose Builder and Maker is God that is more Immediately and only by a Proper Creation therof without any Mediate Preparation Predisposition and Mistion as of the Elements and Elementary Natures and so that it was no part of this Elementary Chaos which was afterward Perfected in the Six Days so also I rather conceiv that there was only Imperfection in the first Chaos and that all the first Elements were first Created in their several Situations in Rest and Peace without any such Discordant Confusion which is reserved for the last Dissolution and Gehenna And the Hebraical words Inform and Inane seem rather to infer such an Emptiness and Privation then any Positive Contrariety of Qualitys then Actualy Existing in it and it is said expresly that there was Darkness or Purae Tenebrae therin without any Light and so probably no Heat which if it had been Actualy Existing in such Extremity therof might have prevailed over the rest as it shall in the last Conflagration or at least would have caused the Vapors to ascend from the Waters before the Second Day if the Air had all been so prepared by Mistion and the Actual Qualitys therof But probably there were no such other Qualitys then Actualy Existing for if not Heat then consequently not Cold which is the Contrary therof And the Earth is not Denominated Dry untill the Third Day and if there were before no Driness then consequently no Moisture and so of the rest And the Author of Esdras saith There was Silence on every side without any Sibilation or Tumult of Heat and Cold or the like And though not only Matter but
the Created Substantial Spirits of the fower Elements and others did then so Actualy Exist in the Begining when they were first Created and the Heavens or Aether and Air and Earth or Water and Earth were thereby then so Denominated as I have already shewed yet their first Simple Qualitys Heat Cold Moisture Drines and others which are Accidents and Subsist in their Substances and were then also Created first in their Potentiality did not Actualy Exist but were afterward Produced out of their Potentiality into Act in the Six Days And the Elements though Created Pure and Unmist severaly in themselvs and separately in their own Spheres yet were Miscible and their Natural Perfection was to be Mist and so it was accordingly performed afterward and by that very Mâ—stion and Temperature their Proper Qualitys were Produced out of Potentiality into Act which otherwise could not Actualy Exist severaly by reason of their own Vehemence and Extremity And certeinly there are such Contrary Qualitys which are not only Degrees or More or Less of the same Mist Quality as there are Degrees of Corporeal Quantity which very Contrariety by a fit Mistion and Temperature doth mutualy Qualify them and so Produce them by Degrees out of their Potentiality in Generation and the Excess of either of them doth again destroy the other in Corruption and thereby also would destroy itself if it were not so Tempered by the Contrary And I thus judg therof becaus otherwise there could be no Mistion or Temperature of Contrary Qualitys in their Actual Extremitys which would destroy one another but they are not so Actualy Contrary in their Potentialitys becaus then they are only Potential whereby they are easily Mist at first and so proceed by degrees to be both Actuated together in their mutual Mistion and Temperature And this Order of Generation and Corruption is the very Cours of Nature that was ordeined in the Six Days And as in the Begining none of these Qualitys did Actualy Exist in their own Vehemence and Extremity so never since can either of such Contrary Qualitys Actualy Exist without the other which should so Temper and Qualify it Also all Secondary Qâ—alitys which are Compounded of such first Simple Qualitys cannot possibly Exist without such Composition and Mistion becaus their Compound Nature is to be Mist of others But though the first Chaos was thus Inform and Inane without any such particular Figures of Bodys or Spiritual Qualitys or any such Substantial or Accidental Mistion or Composition yet as the Matter and several Elementary Spirits were severaly Consubstantiated therin whereby they were then Actualy Heaven and Earth though not such as afterward and as now they are So also we may not conceiv them to have been without any Actual Accidents whatsoever for they must necessarily have those Common Accidents which were Concreated with them wherof I have formerly discoursed Actualy Existing becaus no Created Substance whatsoever can Exist or Be without them and the matter had the general Accidents therof Actualy Existing in it And of these and the Products therof both Common and Proper to Matter as they were Concreated with it or wherof it was capable I shall now proceed to discours III. And first I shall consyder Quantity generaly which though it be severaly and Specificaly Threefold Number Time and Extension yet all of them are Genericaly One or that which we by one common Name call Quantity and they are so One not only Nominaly or Notionaly but Realy and Physicaly as shall appear by the Real and Physical Analogy and Confederacy that is between them which as it is most Proportionable and Regular in itself so if it were rightly consydered in all Statike Machins or Engines any Artist might thereby without the trouble and charge of Experiment set down in his Mind or Paper before hand what the Effect and Execution will be and all particular Errors in that Art proceed from the Universal Error or Ignorance heerof As one saith of their various Essays of a Perpetual Motion that they have all proved vain and ineffectual Non rite observatis Proportionibus for what is gained by one Quantity will be lost by others as what is gained by Distances from the Center Multiplication of unequal Wheels and the like is again lost in the Total Summ of the whole Account of Proportions in Time Number longer or more Circumvolutions aâ—d the like which at last cast up together will amount to no more then a Balance or Aequipondium and these several ways are only several Variations of the Quantitys which â—et may be very useful and advantagious accordingly as we have more or less Weight or Power or more or less Time and the rest to imploy and lay out in the Operation Such are the Romana Statera or French Beam the Leaver the Skrew the Pâ—lley the Snake Wheel Cranes and the like And the common Culinary Jack may plainly discover the use and advantage therof in Diminishing the Burden of the Weight by Multiplication of the Distances and Revolutions as if the Weight were divided into so many several Parts or less Weights as it hath such Proportions in the Whole and one of them only were to be Moved at one Distance and by one Revolution Or the Burden of the Weight in a contrary way may be Multiplied by Diminishing the Distances and Revolutions Or there may be a delivery of all at once as in Catapults Balists and the like And of all these the whole Account will ever be Equal as I have said allowing only for Frictions and Attritions and the like And this wonderful Analogy of Quantity is not only thus useful in Mechanical Practice but also in Philosophical Contemplation which I shall now accordingly Improve And becaus as I have formerly observed Number is the Discerner of both the other Quantitys and most Discernible in it self I shall heer begin with it and thereby endeavor to Explicate the most Indiscernible Mysteries of Time and Extension though I esteem no Quantity Mystical or Cabalistical in Virtue or Signification but only intend such Natural Mystery's therin as are Incomprehensible to us and our Reason IIII. The first Principle of Number is an Unit which is Unity in it self and Disunity from others wherof all Number doth consist but it is no Number in it self being only an Imperfect Principle therof for all Number is Quantity Discrete and such Discretion must necessarily be of more then One Yet all other Numbers are only so many Ones but One is most Intirely and Individualy One in it self having both the same Root and Square And it is Analogous to an Instant or Point but Different from both and each of them one from another For an Unit may either severaly Exist as in one Instant or Coexist as in many Points but an Instant can only Exist severaly and Successively for Past Present and Future cannot be otherwise then several and Successive and a Point can only Coexist for it cannot be
should him who would argue upon a Supposition of Coexisting Instants Past Present and Future by telling him plainly that there is no such thing in Nature and yet there are Physical Instants Existing severaly and so though there is not any single Point in Nature Existing severaly yet there are Points Coexisting in a Body And I suppose that from this Fundamental Fallacy all the Fallacity of their Objections doth arise But he who will rightly Philosophise or Theologise must be very careful that in the Contemplation of such things as are Incomprehensible or Infinite though he may frame Comprehensive or Finite Notions therof as Scaffolds whereby to build yet he may not build upon them but must again take them down and reduce all such Subsidiary Notions or Suppositions to the very Nature of the thing it self which is Incomprehensible or Infinite VII Thus though there be Realy in Nature Points Lines and Superficies yet the Supposition of any such several Existence therof as we may Mathematicaly feigne and frame to our selvs and as some have supposed the whole-Body of the World to have been made by the Casual Concurrence of such Atoms or Points is only Notional in our Reason and Mind and not Real or in the Nature of Extension itself wherof the least Minim is more then one single Point yea it conteins in it Points Innumerable to us And as there is no such several Point so also no several Line in Nature for the least Hair of the least Mite hath not onlâ— Longitude but also Latitude becaus it hath several Sides and one Side therof is not the other nor all one and the same with the Longitude And so there is no several Superficies in Nature having both Longitude and Latitude without any Profundity for the thinest Plate of Muscovy Glass hath a double Superficies above and beneath and also others in the very Edges therof Wherefore not only Points but also Longitude Latitude and Profundity do necessarily Consist and Coexist together and all these make a Complete Extension or Consistence of any Body Now every Body becaus it hath Longitude Latitude and Profundity must have some Figure which is the particular Shape or Module of the Extension therof Resulting from and Subsisting in that Extension as a particular Property therof Immediately and Mediately in and by it in the Substantial Matter Yet Figure Realy Differs from Extension becaus there may be several Figures of the Same Extension of the Matter which as Statuarys say of their Materia Wood Stone Wax and the like is capable of all Figures Faces or Forms whatsoever The first and most simple Figure and which indeed is most Proper to the Matter is a Globe And therefore this is the Universal Figure and all other Particular Figures as I have said are only the Protuberances and Enormitys therof though never so Symmetrical and Conformable in themselvs And the Globular Figure is such becaus it is most Intire and Uniting wherof all others are only some unnecessary Excesses or Defects and therefore also it is most Capacious as may plainly appear by varying the Perimeter of any Circle which hath nothing Excrescential or Excessive in itself from the Circular Regularity therof into any Angular Figure whatsoever for so if you Inflect it into an Isoperimetrical Equilateral Triangle the Area therof will be less then that of the Circle as Six to almost Ten and if you Iâ—flect iâ— into an Isoperimetrical Square as Carpenters do in measuring Tâ—mâ—er it will be as Eleaven to almost Fourteen which is their Gâ—â—t Measure and the true gain and advantage therof more then of such a a Square And so Proportionably if you Inflect it into any other Equilateral Polygon though I doubt all will be found Incommensurable as well as the former But yet I observ a Proportion or Analogy between the Circle and such a Square made of the Perimeter therof or as I may so call it the Isoperimetrical Square therof and the Square Excribed which I have before termed the Diametrical Square therof that is As the Area of the Isoperimetrical Square of the Circle is as I have said in Proportion to the Area of the Circle as Eleaven to almost Fourteen so the Area of the Circle is in Proportion to the Area of the Diametrical Square therof as almost Eleaven to Fourteen And though I conceiv that every Regular Figure is Perfect in its own kind and none other so Perfect as it in that Respect and therefore Asymmetrous yet I also conceiv that the Asymmetry or Disproportion between a Circle and a Square is rather from the Square which is more Imperfect Comparatively then from the Circle which is Absolutely the most Perfect Figure in itself and though we commonly as Carpenters and other Mechanical Measurers do rather Measure by the Square and Cube then by the Circle and Globe yet God and Nature work by them most Perfectly and Exactly and so have made the World to be of the most Perfect Figure which is Globular or Circular in the whole Superficies thâ—rof not by Molding Carving or Casting or any such Mechanical or Violent Formation therof but by Natural Principles Created in itself For the whole Body therof being one Homogeneous and common Matter doth Naturaly Incline and Adhere to itself having nothing Corporeal besides itself to which it may otherwise Incline or Adhere or which may hinder or divert it from Uniting or flowing together into one most Intire Body in it self which as I have said must be Globular becaus a Body can not possibly be in a less Space or more United then in a Globe And this Union doth best preserv and fortify its own Internal Entity in itself and so against External Nonentity Wherefore also all Material Spirits which are Heterogeneous Substances do thus Unite and fortify their own Specifical Natures against Ambient Heterogeneous Enemies by casting themselvs and thereby their Bodys which they Consubstantiate and Act into particular Globules as much as they can which may appear by Bubbles in Water Sparks of Steel Shot of Lead melted Mercurial Globules and many such Instances And if the Universal Body of the World be a Globe as all men generaly suppose and therefore call it Orbis or the Globe then also probably it is a most Perfect and Exact Globe and not like the Terraqueous Globe which by the Consistence of the Earth and Heterogeneity of Earth and Water is full of Hills and Vales Shores and Seas but as if the Water did again cover all the Earth and there were no Agitation therof as it was in the Chaos as I have shewed it would certeinly be a most smooth Aequor having a Perfectly Spherical Superficies of its own Body becaus it is Fluid so much more we ought to conceiv that the Superaether which is Highest and therefore most Rare and probably most Fluid is most Perfectly Spherical and also becaus it must Unite together as I shall shew heerafter And if there be such an Exact
and the only Question is whether there be any such Matter which is Comparatively more Dens or more Rare then any other Matter simply in itself And wheras generaly Porous Bodys that are filled are more Dens and Bodys which fill the Pores more Rare as I have shewed it plainly appears by Porosity itself whereby they seek to solv Density and Rarity that they also are such in their several Simple Bodys so consydered in themselvs otherwise becaus a Brass or Iron Kettle set upright with the Concavity therof above the Water will swim in Water the Complex Extension both of the Vessel and of the Air which fills that one great Pore of the Cavity being in the whole more Rare and consequently more Light then the same Proportionable Extension of Water we might therefore affirm that the Brass or Iron in itself is not more Dens and consequently more Heavy then the Water nor the Air more Rare and consequently more Lâ—ght then the Brass or Iron nor any of them more Dens or more Rare and consequently not more Heavy or more Light then another simply considered in themselvs which if they be as certeinly they are then there is also such Density and Rarity both of the Matter of any Porous Body and of that which fills the Pores simply consydered in themselvs And indeed if we should consyder Density and Rarity only Complexively and not Simply there should be no Density and Rarity in the World which would take away the very Subject of the Question for the whole World being one Complex Body though it consist of many particular Bodys more Dens and more Rare Simply in themselvs yet is all Equidens Complexively becaus it is all one Complex Body Wherefore either there is no Density or Rarity in the World or if there be the difference therof must be in the different Simple Bodys and particular Maâ—ter itself Also to inquire farther into this Porosity which is assigned to be the Formal Caus of Rarity we will again consyder the Reason therof which must be this that a more Porous Body is therefore more Rare becaus the Pores are filled with more Rare Matter unles we pleas to admitt a Vacuity therin which is another Subterfuge of this Question but now we will consyder it as filled with some other Matter which if it be Equidens will make the whole Complex Body Equidens and therefore necessarily must be more Rare to make the Porous Body more Rare and then I demand Why is that Matter more Rare which so fills it and according to the same Reason it must likewise be becaus that Matter is a Body more Porous and the Pores therof filled with another matter more Rare then itself and so Infinitely which is both Irrational and Impossible for suppose the Pores of any Terreous Body to be filled with Water and any Pores of that with Air and any Pores of that with Aether and any Pores of that with Superaeâ—hereous Matter yet we must at last stop somwhere and confess either that the last Matter is more Rare in itself which will destroy the Reason assigned or otherwise that the Pores therof are not filled but that the last Porous Body hath only Interspersed Vacuitys And so indeed whosoever doth deny Density and Rarity of the Matter in itself if he be true to his own Reason must hold an Absolute Vacuum in Nature wherof I shall discours heerafter not esteeming this sufficient occasion nor any present Discours therof pertinent to the Question which is as I have said concerning the Density or Rarity of the Matter in itself whether Porous or not Porous or whether the Pores therof be filled or not filled Now if there be such a different Density and Rarity of the Matter itself then there may be Condensation and Rarefaction of the Matter itself And becaus this is the greater Question and doth also contein the other I shall solemnly argue it according to my maner Certeinly there is no such fixed Standard of Density in the Matter itself and in the Nature therof that it could not Possibly be more or less Dens or that God could not have Created the Matter more or less Dens becaus there is no Contradiction in it for it should be Matter whether more less Dens and if God might as he pleased have Created the whole Matter more or less Dens then he could also Create one part of the Matter more Dens and another less Dens and so indeed he hath for he Created both Heaven and Earth wherof the Heaven and Heavenly Bodys are less Dens and more Rare and the Earth and Earthly Bodys more Dens and less Rare And if he could Create one Body more Dens and another more Rare then he can also caus the Dens Body to become more Rare or the Rare to become more Dens and so also he hath for he made the Water which is more Dens to Ascend in Vapors which are more Rare otherwise they could not so Ascend into the Air and again the Vapors which are more Rare to Descend in Miâ—ts and Rains which are more Dens otherwise they could not so Descend through the Air. Also I prove it by the Products of Density and Rarity which are Gravity and Levity and their very Motions of Descent and Ascent according to the Hydrostatical Rule of Archimedes and all others since him That more Matter of less Extension will sink through less Matter of more Extension if it be Fluid And this is the very Formality of Density that it is the Affection of more Matter being of less Extension and of Rarity that it is of less Matter being of more Extension And if there be Density and Rarity then also Condensation and Rarefaction of Bodys as I have shewed and which may be confirmed by many Sensible Experiments wherof I shall mention only two one of Condensation and the other of Rarefaction The first is the Impregnating of Common Water with Salt Take a Glass Wine-bottle and first put into it as much Salt as the Water may Imbibe and then fill it up with Water and stop it with a Cork so as no Water may come forth and being so stop'd stir it up and down by moving the Glass-Bottle until the Water be perfectly Impregnated with the Salt and so made Brine and when you let it rest again you shall find that the Brine which now conteins both the Water the Salt will not fill the Bottle as before but Subside in the Neck almost to the Belly which doth plainly shew a Consyderable Condensation or the same Matter of less Extension then it was before The other shall be the common Instance of Gunpowder fired in a Gun loaded with a Bullet which will be violently discharged by the sudden and great Rarefaction of so small a Body of Powder into so large a Body of Flame or the same Matter of more Extension then it was before which therefore requireth a larger Place according to the inlarged Extension therof and explodeth the
Continuous and Consistent with it or not Equidens And so a Man bearing the Firkin or Cask doth feel the whole Weight therof becaus the Parts Weigh according to the Whole and so the Whole doth Press another Body though the Parts of the same Body in such Cases do not Press one another As a Pale of Water upon a Mans Head doth Weigh and Press according to the Whole thougha Fish in the bottom of the Pale under the Water doth not feel any Weight or Pressure therof becaus the Fish is as a Part therof and within the Pale which is the External Term of the Consistence therof and the Body of the Fish Equidens or therabout with the Body of the Water But if a Body Naturaly Consistent be not Erected Perpendicularly as if a Column of Timber be held Obliquely then the upper Parts therof do Weigh and Press Obliquely according to the Obliquity therof and so if any of the upper Parts do Superpend they also do Superincumb-Proportionably As if a Pyramid Inverted and be greater then the Pyramidal Proportion which I before mentioned or a piece of Timber laid Transversly over the Top of another Which I conceiv also to be the true Reason of the Proportionable Overweight and Advantage by Distances from the Center But if a Fluid Body broader above then beneath be in a Vessel of that Figure yet the upper Parts being Equidens do not Press the lower becaus they all Rest together upon the Consistent Vessel and only Press upon it Again if the Stopcock of a Cistern or Gutt of a Water-mill be opened whereby the Water hath a Vent then the Parts above that Vent being not supported by the Consistence and in Motion do Press one upon another Proportionably and issue forth with a force Proportionable therunto And any Parts which Move do accordingly Press though there may be a Pressure without Actual Motion by an Actual Nisus or Endeavour therof As a Burden upon a Mans Shoulders doth Press upon them though it doth not Move or Sink farther into them and so a Weight hanging and not Moving Downward doth Press as well as when it doth Move XI This is as I conceiv the State of the Matter which was created One Universal Body in the Begining Extended in itself through its whole Body and having all its Parts beyond Parts and so continuing Universaly in the Successive Duration therof that as the Whole cannot be Extended more or less so no Part therof can be Divelled and Separated from all the others and thereby be made another several Body or less World in itself nor is any Part therof Annihilated whereby it should be Diminished nor any new Part Created whereby It should be Augmented but as it remains the same Universaly in the Whole Substance so also in the Universal Affections therof though they were first Generaly and still may be Particularly Varied according to the several Degrees therof which were Potentialy in itself And yet the whole Body therof still is and must be the same having the same Orbicular Figure and the same Total Density and Gravity becaus the whole Matter therof is the same neither more nor less then it was being all Bounded with the same Circumference and Center and so as one Elementary Part is made more Dens or Grave another is made more Rare or Light And all are Bounded with the Superaether which is Superelementary and immutable And as this Universal State therof can not be Varied so it hath Universal Rest in itself which is indeed this Universal Status therof and can not be Varied by any such Universal Motus which might Move the whole World Also there is a General Status or Rest which is the Station or Position of the Great and General Bodys therof as they were first Created in the Begining and afterward Ordered in Six Days that is of the Superaether Aether Air Water and Earth which can not be Varied Generaly though Particular Elementary Bodys are or may be Particularly Varied by Generation or Corruption whereby the Extension Figure Density or Gravity therof are so Altered And yet in these Particular Variations therof the Matter doth alway observ the Universal and General Law of itself and of the Locality of its own Body and of all the Parts therof by conteining all within the same Circumference and Center and if any Elementary Part become more or less Dens in itself by Altering the Particular Station therof where it was before and removing it to the General Station and so if it be Violently Remov'd out of it restoring it by a Natural Motion or Nisus of Restitution and Return therunto Thus there is a double State or Rest of Matter that is either Universaly of Union or Generaly of fit Station and Position therin and as the Union is of Extension so both the Rest and Motion to Union do as I suppose subsist in Extension and as the Rest and Motion to Station is to the Center of Gravity so they both Subsist in Density which is also Analogous for as Matter tends to Union with itself and hath thereby some Density in itself so Dens or more Matter of less Extension tends to more close Union or more Inwardly within itself And this Union is the Foundation of the Universal Rest or Aquiescence therof in itself which it first and most Naturaly affecteth and of the other of Station which is next unto it as being Convenient and Conformable to the other And both these Rests when they are Disturbed are Recovered by that other Subservient Principle in itself which is the Natural Motion therof And this Motion is not Actively Contrary to Rest as Heat to Cold and the like Contrary Active Quality for Rest is not Active but rather Privative or a Not moving in respect to Motion and only a Positive Acquiescence of the Matter itself Subsisting in it as also Motion doth Move unto Rest as another Assistant or Auxiliary Affection therof and Subordinate unto Rest as Verticity is not Contrary but Subordinate to Polarity serving only to reduce Magnetike Bodys to that fixed Position which is the Polar Rest therof Which Rest Bodys do most Naturaly affect but being Dislocated or Disturbed cannot attein it without Motion And therefore Rest and Motion seem to some to be Contrary becaus though Motion be to Rest yet it is in itself Motion and not Rest and indeed it is Analogous to that which Moraly is termed Invita Voluntas As when a man goeth a Journey not willingly in respect of the Journey and yet willingly in respect to Rest at Home but as this Rest of Matter is Acquiescence in the Natural Union and Station therof so Disunion or Dislocation are more Contrary therunto which yet are not Contrary to the Rest itself and are rather Privations of the Union and Station wherin Rest doth Acquiesce Nor are any Different Local Motions Upward and Downward and the like Properly Contrary but only Localy Advers or Opposite for they may
and Spirits and their Spiritual Qualitys which are all conteined within the same Extension of the whole Body of Matter and the several Figures therof are the Hieroglyphical Images of the Various Spirits and may have some kind of Signature therof and so Condensation is Analogous to Intension and Rarity to Remission of Qualitys and Pondus to Potentia and the rest but especialy Motion is Analogous to the very Activity of Spirits and yet as Matter and Spirit so all Material and Spiritual Accidents are Genericaly Different and particularly Local Motion from the Active and Generative or Corruptive Motion of Elementary Spirits and much more from Vegetation Sensation and Intellection which are Motions of a farr other Nature as I shall shew heerafter Again as Matter and Material Accidents are not nor can not be Formaly the very Spirits and Spiritual Qualitys so neither are they Potentialy as others have supposed and so would Educe them all out of I know not what Potentia Materiae and some Christian Philosophers in compliance therwith have supposed the first Chaos to be only such a Materia Prima though God saith expresly that in the very Begining he Created Heaven and Earth Comprehending Superaether and all the fower Elements as I have said and that the Matter had not only as a Materia Prima the first and common Affections therof that is one Extension one Orbicular Figure Equidensity and Equigravity and the like but particular Diversifications and Variations of Spheres of several Figures Densitys and Gravitys and the like and the Superaether then probably was Created Perfect and adorned with all the Furniture therof whatsoever it is and the Elements were Created in such a maner as did Denominate them Aethereal and Aereal Heavens Earth and Water yea the very Heavens and the very Earth as some have Criticaly observed though Inform and Inane and without Motion which is Secondary and Subordinate to Rest and wherof there was no Need nor Use before Generation and Corruption were Ordeined afterward in the Six Days Of all which I shall now proceed to discours SECTION VI. And the Spirit of God Moved upon the face of the Waters EXPLICATION The Spirit of God Moving in the Chaos by Supernatural Incubation did Prepare and Predispose it for the Producing and Perfecting all things that were before Created in it afterward in the Six Days ILLUSTRATION 1. Of the Incubation of the Divine Spirit 2. Of Actuality and Potentiality 3. Of Generation and Corruption 4. Of the Process therof 5. Of the Scale of Nature 6. Of the Oeconomy therof I. GOd who in the Begining or very first Instant Created Heaven and Earth could also have Perfected them and all Creatures therin in the very same Instant as most probably he did so Perfect the Superaether and Angelical Nature which are the highest Sphere and highest Nature for the manifestation of his Infinite Power yet also to manifest his Infinite Liberty and Absolute Sovereignty over Created Being and the Subordination and Subjection therof to himself and how the Creatures as they could not Caus themselvs to Be from Notbeing so also after they had a Being could not of themselvs Perfect themselvs nor attein any farther Degree of Welbeing without him and his Creating Causality did first let this Elementary World ly in the Chaos therof and afterward in such a Space of Time as seemed fitt to his Divine Wisedom that is in Six several Days proceed Gradualy and Orderly to Perfect them And though the first Creation which was from Absolute Notbeing to Being must therefore have been in an Instant becaus there is only one Affirmative Term therof that is Being which must necessarily be in the same Instant assoon as it was yet all these Works of the Six Days which were Productions from Potentiality to Actuality or Original Generations from not such a Being to such a Being which are several Affirmative Terms of Being and the first only Negative of such a Being which yet implys Being was Gradualy in Time according to Natural Generation and the Process and Cours therof which was then Instituted as I shall shew heerafter And this Original Generation was another Improper Creation and Pâ—rfective of the Primitive and Proper Creation and such as could not be perâ—ormed by Nature until the Natural Cours therof was sett in Order by the Divine Spirit who before it was so Produced and until it was Perfected did from the Begining Effectively Move or Incubate in or upâ—n the Created Chaos as it were hatching the Egâ— or Embryo therof in the midst of all the Elements that is upon or above the Face of the Waters and Earth beneath them and under the Aereal and Aehereal Heavens Preparing and Predisposing them for the Production of all their Apparatus and Inhabitants out of their first Created Potentâ—alitys Latent in the first Chaos into their Actualitys in the Six Days And all those Productions were also the Immediate Works of the same Divine Power as it is said God said Let there be Light and so of the rest which were not tâ—e same Creations with the first for that had been Vain and Superflâ—ous nor in the same maner for that was in the Begining or first Instaâ—t but these in Six several Days Gradualy and Orderly according to the Natural Process of Generation which was then fiâ—st Instituted as I have said and wherin as all their Primitive Enâ—itys were first Created in the Chaos and then Prepared and Predisposed by the Divine Spirit so every Production in every one of the Six Days was Previous and Preparatory in Nature to and for the Succeeding Productions as I aâ—so shall shew heerafter Aâ—d Angels probably being Createâ— Perfect in and with their Superae her in the Begining though they migâ—t be Spectators yet neither did Operate nor Assist in this Improper Creation which though Improper in respect of the former yet is only Proper to God himself who is expressly said so to Create in all the Six Days as well as in the Begining But I presume rather that as God made all things for himself and the manifestation of his own Glory to his Intellective Creatures Angels and Men so Angels were Created in the Begining in and with their Native Region of the Highest Heaven that they who can Intuitively behold all things and needed no Created Light to Inspect the Dark Chaos and so I suppose the whole World and Frame of Nature is Transparent to them might Contemplate all the Works of God in the Improper Creations of the Inferior Elementary World which was to be the Region of Man as he who is the other Intelligence was made last to Review as God himself afterward did all the Works which he had made and to celebrate that Sabbath of Rest which God Instituted and as it is said made for him And as the Divine Spirit was the only Creator and Angelical Spirits no Subcreators so much less was there or is there any such Archaus Faber or
Chaos that it was Inform and and Inane without any of those Actual Mistions Compositions Figures and Virtues which were afterward Produced in the Six Days wherof all the Essence or Entity was Created in the Begining and which to Produce were the several Works therof but there were all the Simple Essences and Entitys therof Potentialy in that Chaos otherwise they had not been Created in the Begining nor had it been such a Chaos therof Inform and Inane in respect of those Essenses which it had in itself Potentialy and ought to have Actualy also Existent but yet had not and which were afterward Produced into their several Actualitys and Existences in the Six Days wherin there was no Proper Creation of any new Essence or Entity but only of the Spirit of Man as I shall shew afterward and the Improper Creations therin were only the Productions of these Potentialitys into their Actualitys by the supernatural Power of the Divine Spirit which was the Original Institution of Natural Generation and Corruption as I have often inculcated and shall now declare by a more particular Enumeration Thus in the first Day Light was Produced out of Aether wherin it was Potentialy before by the Mistion therof into Actuality and there was no new Creation of the Essence or Entity therof and therfore it is said Sit or Existaâ— Lux as it is also said elsewhere God who commanded the Light to shine out of Darknes or to be Produced out of the Dark Aether like Fuâ—us Accensus and so probably Heat and other Aethereal Qualitys were then Produced Also iâ— the Second Day Vapors which were no new Created Substances or Essences but only Water Rarified did Ascend out of the Water into the Air and the Qualitys of the Air or Expansum were Probably then Produced by the Mistion therof And in the Third Day the Waters and Earth were Distributed and Disposed and Drines Moisture and Probably the other Qualitys therof Produced by the Mistions therof And in the Fourth Day the Sun and Moon and Starrs were made of the Aethereal Substance and so probably all the Qualitys therof Produced And in the Fifth Day the Water is said to bring forth or Produce Fishes and so also Fowls were Produced accordingly And in the Sixth Day the Earth is said to Produce Beasts which could not be so Produced in their Composita unles they were there before in all their Simple Essences or Entitys which were all Created in the Begining And in these Six Days there were both Compositions and Mistions or Formae Mistorum and also Simple Substantial Spirits which were before Created in the Begining were then Produced as is expressly Interpreted afterward of them all and their Improper Creation or Making that he Rested from all his Works which God Created and made or Originaly Created to Make that is Created in the Begining to Make or Perfect afterward in the Six Days And the Apostle like a Divine Philosopher doth also so Interpret it Through Faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do Appear that is the Secula or Generations were so Framed and Ordered by God in the First Institution therof that in all Successive Generations nothing should be made of any former Phaenomena or things which do Appear by any Transpeciation or Conversion therof into other Essences or Entitys but of their own Essences or Entitys which he Immediately Created in the Begining and in their first Chaos of Potentiality wherin they then were not any such Actual Phaenomena or Appearances but were made to be such afterward and so still continue to be Generated out of their Potentiality into Actuality Which as every Christian understandeth by Faith according to this Divine History of the Creation and first Chaos so also any Heathen who wisely consydereth the same Cours of Successive Generation and Corruption must acknowledg to be according to Natural Reason and Senâ— And as the first Universal Chaos so every Particular Successive Chaos is Hebraicaly called Gods Treasury or Storehous out of which he Produceth or bringeth forth all things Generable or Corruptible Expending and Employing them in their Appearances and Operations which is their Actual Use and Office and so we read of his Treasures of Rain Snow Hail Wind and the like And the Author of Esdras saith particularly of the Light which was first so Produced Then commandedst thou a fair Light to come forth of thy Treasures that thy Work might Appear that is to Exist Actualy which before was Latent in the Chaos of Potentiality And certeinly no Successive Generation in the Present Cours of Nature can be a greater Work then those Primitive Generations which were the Immediate Works of God and Improper Creations Wheras if Natural Generation should be any other then the Production of Created Essences into their Actual Existences or Corruption then such Reduction therof they should be Proper Creation and Annihilation For if any new Essence or Entity whatsoever which was not before should be Caused to Be by Generation then it must be Properly Created and if that which was before be Caused Not to be by Corruption then it must be Properly Annihilated Nor doth it suffice to say that Generation or Corruption are not of any Simple Substances either Matter or Spirits but only of Composita and Accidents or Modes or whatsoever they pleas to call them for whatsoever they are or howsoever Exile or Desultory their Nature may be yet they are Real and Entitative Somthings not only in our Reason but in Nature as I have shewed and indeed otherwise Generation and Corruption should be no Real Alterations but the things Generated or Corrupted should be Realy the same as they were before and so we should deny all Generation and Corruption wheras they Realy are and do Produce Real Alterations or some new thing Actualy which was before only Pontentialy as every Compositum whether Substantial as any Elementary Substance by Mistion of the fower Elements or Accidental as Green by Mistion of Blew and Yellow and the like Also this doth Sensibly appear in and by all Generations and Corruptions whatsoever as of all Substantial Composita wherof there is only such a Composition otherwise they should not be Composita and certeinly the Simple Substances were before Actualy Subsisting in themselvs otherwise they should not be Substances and so likewise were the Simple Essences of Accidental Composita as of Green wherof certeinly the Blew and Yellow were before Actualy Existent and the Green Potentialy in both And so of more Simple Accidents Produced out of their Potentiality into their Actuality Whether of the Matter as this or that Particular Extension Figure Density and the rest which are Produced Actualy yet were before Potentialy in Universal Extension Figure Density and the rest otherwise they could not be so Produced nor can they be Produced into more Actualy then they
And so in the Carcass of any Beast when it is dead yet there may be still some other Spirits remaining but most apparently the Elementary and so in the Trunk of a dead Tree or Timber or the like and there is not only one but all Fower which also do always remain in all Chymical Separations whatsoever so that the Caput Mortuum is not only Matter or only one Element as in the first Chaoâ— nor their Spirits as they term them only Spirits but also Corporeal Matter and all the fower Elements and having some Various Mistion therof whereby any Caput Mortuum still differs notably from others and any such Chymical Spirit from others which could not be if they were most Simple Substances in themselvs or Matter and only one Spirit which would make only one Compositum therof not Specificaly Different from others Nor is it Possible for any Art or any Power of Nature according to the present State therof which was first Instituted by God to Separate these fower Elements one from another though they are and may be Variously Mist one with another as also it is not Possible to destroy their fower great Elementary Bodys Aeâ—her Air Water anâ— Earth in the whole which though they are also Mist one with another and so Denominated from the Predomination of every one severaly in those general Bodys yet that Predomination of their Elementary Spirit is so notable and their vast Bodys so notorious that they do Ocularly declare to every Ey their fower Elementary Natures and also that they are the Common Elements and Prepared Bodys of all Superior Spirits within this Elementary Orb which they wholy divide among themselvs and are the great Storehouses and Stocks of Nature from which all Elementary Bodys were borrowed and to which the Inferior do return again And accordingly they are as fower several Provinces Variously Inhabited and Furnished with all the Composita Starrs Vapors and Meteors Fishes Beasts and the like and Situated according to the Predominance of their proper Elementary Bodys and requisite Station therof in several Spheres one above another so as no Planetical Orbs are And heer I must also observ from my Text that there are only fower such Elements and no more nor any such several Kinds of them or of any of them as is expressly said of Vegetatives and Sensitives as I shall shew heerafter And therefore we have no mention of Stones Metalls and the like in this History of the Creation as of several Elementary Kinds becaus they are only several Composita of these fower Elements Wherefore we must also understand that there are not only fower first Qualitys of these fower first Elements as some have supposed which could never make so many and so very Different Sorts of Elementary Composita as there are in Nature nor yet may we assigne to any one Element besides its own Proper first Quality some other Social Quality of another Element in a more Remiss Degree as to Aeâ—her or Fire besides Heat Intens Drines Remiss for no Spirit whatsoever hath any Proper Spiritual Quality of another Spirit either Intens or Remiss of and in itself becaus every such Spiritual Substance is a Proper Spirit in itself and hath its own Proper Qualitys Differing Specificaly besides such as are Genericaly Common to the same Genus whereby only we know it to be what it is and thus unles we should affirm Aether or Fire to be also Earth we can not assigne any Drines to it as any Proper Quality Subsisting in it and flowing from it and certeinly it is no Affection of the Matter as Extension Figure Density Gravity Motion or the like which may be Common to Spirits in respect of their Bodys Also if it were a Proper Quality of any other Spirit it should not be Remiss but most Intens for every such Spirit Naturaly Acts to the utmost and there is nothing in itself to hinder it becaus no Nature doth Obstruct or Restrain its own Operations unles it be Spontaneous for that indeed is an Effect of Spontaneity nor doth Heat Naturaly hinder Drines but should rather Advance and Assist it as all Qualitys of the same Spirit are generaly Assistant one to another and so indeed may the Accidents of several Substances as of Matter and Spirits be Analogous and of several Spirits Homoeogeneous though they be not Homogeneous as I shall shew heerafter and thus Drines is more Concordant with Heat then with Cold which is Contrary to Heat though neither of them be any Proper Qualitys of the same Spirit of Aether or Fire but of other Elements nor doth Heat Properly or Directly Dry more then Moisten but only Consequentialy as I shall also shew heerafter But they who can affirm all the Elementary Spirits to be Educed out of the Potentia of Matter and that one Element may be Transpeciated or Converted into another may also affirm what they pleas of their Qualitys and transfer them from one to another which Suzugy of Qualitys they have also Invented as they suppose to Reconcile and Mediate between Contrary Qualitys though they be not any Degrees of either of them but Proper Qualitys in themselvs and Accidents of other Substantial Spirits nor doth that Contrariety of Qualitys need any such Mediation being Produced by Degrees out of their Potentialitys which are not Contrary Actualy or otherwise Mist by Degrees into their Actual Contemperature The Ignorance of which Doctrine of the Chaos and the Potentialitys therof and the Imaginary Supposition of such a Potentia of the Matter out of which not only Existences but the very Essences both of Accidents and also Substances may be Educed by Equivocal Causalitys Transpeciations and such new kinds of Creation and Annihilation as men have pleased to Invent instead of the true Creation and Chaos which God hath Made and Revealed to us hath been the Fundamental Error and Root of all the Consequential Absurditys But yet while they thus Grope in the Dark they Catch at some Shadows of Truth as plainly their Potentia doth allude to the Doctrine of Potentialitys and is Substituted instead therof and so this Supposition of several Different Qualitys in the same Substance doth partly Intimate another great Mystery in Nature which I shall now discover and unfold that is That indeed there are several Qualitys also Created Essentialy in one and the same Substance Proper to itself and so subsisting in it and flowing from it as I have already declared concerning Matter and the Affections therof not only Mediately as Figure from Extension and Gravity from Density and the like which are only several and Realy distinct Products or Propertys of the same Qualitys but as others Immediately Subsisting in and flowing from it as Extension and Density which are not such several Propertys one of another for so the same Orbicular or Cubical Extension and Figure may be either Dens or Rare Grave or Lighâ— and the same Density or Rarity Gravity or Levity may be
of any Extension or Figure whatsoever and they are not concerned otherwise one in another but only as they are Social Qualitys of the same Substance so as every Extension or Figure must have some Density and all Density some Extension and Figure Indefinitely And thus in the Aether there is not only Heat but also Light and Planetary or Circular Motion and perhaps several other Principles of Influential Virtues and Qualitys not only proceeding one from another as Particular Propertys but Immediately Subsisting in and flowing from the Aeâ—hereal Substance and so Cold and some Active Principle of Sound and others in Air Moisture and some Active Principles of Odor and Sapor and others in Water Drines Opacity Consistence and Magnetike Polarity and others in Earth as certeinly we all know that there are such Various Virtues in Vegetative and Sensitive Spirits Of all which I shall Discours heerafter and now only observ that of these and the Various Mistures and Temperatures therof all the Elementary Composita like so many Arithmetical Changes are Compounded which therefore are not mentioned in this History of the Creation becaus they are only Compounded of such other Simple Essences before mentioned and not of any new Essence Created in the Begining and not before mentioned as Vegetative and Sensitive Spirits and the particular Sydereous Spirits wheras all Sulphureous Mercurial Saline Sanguineous Bilious Phlegmatike Oleous Saxeous Vitreous Ligneous Carneous Coriaceous Osseous Corneous and many other such Elementary Qâ—alitys are not Simple in themselvs but Compounded of others which are such and were the first Created Essences and Principles therof And if we could Investigate and find out all those Simple Qualitys wherof very many are still Occult to us none of these Compound Qualitys could be any longer Occult. And yet many Curious and Chymical Wits becaus they will not freely acknowledg their own which yet indeed is Human Ignorance and Common to us all will also Substitute as Simple Principles such Compound Qualitys of Sal Sulphur and Mercury though others among themselvs not satisfied heerwith do also assigne many more of the rest and yet none of them all are Principles or Simple Essences but only Compounds and Decompounds of others or one of another And the last Chymical Separation that can be made Sensibly will be only a Reduction to the fower first Elements that is to somthing wherâ—n one of them is most Predominant as in their fower great Elementary Bodys though like them they can never be Perfectly Unmist and Separated Thus Sulphur is as Fire Predominant in the Composition therof Mercury as Water and Sal as Earth but becaus Air is the most Insensible of all Elements therefore they have not observed it among the rest in their Separations nor in this or any other of their Distributions so that if we should wholy trust to Chymists we might even lose one of the fower Elements though they are to be commended heerin that they have not assigned or set up Mercury Volant which is only a Vapor instead of it Also like Air there are many other Simple Essences of Elementary Qualitys which in their Mistion with others do not Sensibly so betray themselvs as those which they call the fower first Qualitys and yet Philosophers have found out the Sent of some of them as Opacity Magnetical Virtue and the like which I shall endeavour to prosecute and promote as farr as I may in some previous Essays and so recommend the more Curious Search therof unto others as one of the greatest Desiderata in Philosophy and now proceed farther As Elements are the Second Matter or Prepared Body of Vegetatives so are they also of Sensitives as a Third Matter or Prepared Body therof and so Sensitives do Comprehend Subordinately in their Composition Vegetatives Immediately and Mediately the Elementary Spirits and by them more Mediately the Matter and Vegetatives Immediately the Elementary Spirits and Mediately the Matter and Elementary Spirits Immediately the Matter but not Convertibly nor are any of the Superior Educed out of the Potentia of the Inferior becaus they are Superior but only Subordinate them unto themselves as I haue said And as Elementary Spirits require several Diversifications of the Matter to make fitt Bodys therof for themselvs and accordingly diversifie it by their own Architecture so do Vegetative Spirits both it and the Elementary Bodys and so Effigiate it and Temper them for their own Proper Use as I have said And I suppose all Plastike Virtue to be from these Inferior Spirits that is Inorganical from Elementary and Organical from Vegetative and though the Sensitive Spirits do Predominate and may Govern them yet that is in another and higher maner by Spontaâ—eous Perception and Appetite as Living Souls and their Plastike Virtue is of a Mechanike and another more Vital Kind that is Artificial and Iâ—genious and so that they are not Architects of their own Bodys as hath been supposed by others but of their Cells Nests Houses and the like Artificial Habitations for if a Beast first Live the Life of a Plant then certeinly the Sensitive Spirit which doth not yet Live and Operate doth not Fabricate the Curious Structure of its own Embryonical Body Also all Sensitive Operations are with Sensation that is Perception and Appetite but we do not so Sens the daily Concoction Nutrition and Aâ—gmentation of our own Bodys nor Formation of Seed therin and therefore it is not the Proper Work of the Sensitive Spirit but of the Vegetative which is apparently Plastical in itself and Forms its own Body Organicaly as in Trees Herbs and Grass nor hath any one Spirit in itself the Proper Qualitys of another And though Elementary Spirits are Definitely Fower and no more yet these Vegetative and also Sensitive Spirits are Indefinite and it is so said of them that they were brought forth after their kinds Indefinitely and so all these Species of Beasts and Fowls were preserved in the Ark and can not be Multiplied nor shall be Diminished Nor are there only such several Spirits of Trees Herbs Grass and of every Species of them which by a Proper Plastical Virtue Created in and with them by God do severaly Effigiate their Proper Bodys and the Organism therof but also Proper Subordinate Vegetative Spirits of Fishes Fowls and Beasts and of every Species of them which doth so Effigâ—ate their Proper Bodys and the Organism therof Yet as the Vegetative Spirits are not also Elementary nor do nor indeed can contein the Contrary Qualitys therof in themselvs so neither do Sensitive contein in themselvs Vegetative and their Facultys though they are Compounded with their several and Proper Vegetative Spirits which Organise their Sensitive Bodys and which I suppose can not be so Organised by the same Plastike Virtue of any Tâ—ee Herb or Grass which is Proper to the Spirit therof and would only make it to be of that Shape and Substance And coâ—seqâ—ently I conceiv that there is also a Proper
Aether is not Solid or Firm. And the Reason assigned why the Aether should be Solid and Firm is more Vain then the Hypothesis which is becaus it Moves one way and the Planets therin another way and therefore there must be Seaven Spheres of them and an Eighth of the Fixed Starrs and to these is since added a Ninth and a Tenth which must be the Primum Mobile to solv these Phaenomena Wheras in the First Day there was only one Circumvolution of the whole Aether one and the same way to make Day and Night and so untill the Fourth Day and then we do not read of any such Division therof into Spheres as of the Disposition of the Water and Earth into a Terraqueous Globe but only of the Creation of the Starrs Nor is this Supposition of Aethereal Spheres any Solution of the several Advers Motions for perhaps the slower Motions of the Fixed Starâ—s as they are therefore so termed Comparatively which are also Advers to the Motion of the Aether may be as several and then they must also allow as many several Spheres for every one of them and so for any of the Planetary Satellites about another Planet Also the Circumvolution of them by the Primum Mobile must be either by a Corporeal and External Impuâ—s and then they must Cohere to it like the Circular Spheres of an Onion which is the usual Comparison which Cohesion will also make the Circumvolution Conjunct and one and the same way as if you turn an Onion so about otherwise if they do not so Cohere no Motion of the Inferior Spheres will be Caused by the Circumvolution of the Superior or Primum Mobile as if you turn a Wheel about an Axis without any Contact much less can it Move all the others so many several ways Or it must be by some Spiritual Potentia which must be either of another Spirit and so Infinitely or of itself as indeed it is and then the several Planets and Starrs may also aswell have such several Potentiae in themselvs as the Primum Mobile and so many several Spheres Moving themselvs and their several Planets in them by such several and Advers Motions Also firmnes or Consistence is a Proper Quality of Earth as I shall shew heerafter and not of Aether and though the Aether be Mist with all the other Elements in some small Proportion yet the Consistence which it haâ—h thereby is very Inconsyderable and less then of Air and Water which yet are Denominated Fluid Bodys and not Consistent and is rather like the Terrene Opacity therof which doth not fix any Color in Aether nor Reflect like Earth or Water though very much Assisted by the vast Profundity therof which is somwhat Analogous to Opacity as well as Density as may appear by Deep Water which seems more Black and Specular then Shallow The Spirit of Aether is Fire as the very Name therof doth Import which also plainly declareth the common Opinion of the Antient Graecians though they who deny the Thing would also elude the Etymology And so the Persiaâ—s who worshipped the Sun therefore Consecrated Fire and used it in their Mysterious Ceremonys And all Language both Sacred and Profane hath ever stiled the Sun Hott which all Sens doth likewise attest though this also and any thing whatsoever will be evaded by a resolved Error and instead therof Fire is placed in a new Invented Sphere or Province which it must have in Conformity to the great Bâ—dys of the other Elements and which is termed Concavum Lunae or Caelum Incognitum All which Absurditys were only Philosophical Inventions to preserv the Idolatrous Reverence and Religion of Hâ—aven which is now together with them to be Exploded by Christianity Nor do I suppose Aeâ—hereal and Culinary Fire to be several Elements Genericaly Different becaus they have the same Proper Qualitys Heat Light and others though they may perhaps Dâ—ffer more Specificaly becaus Aether hath other Proper Qualitys as Circular Motion and Inflâ—ential Virtues which may not be in the other or at least not Actualy as the Eâ—eâ—entary Earth hath Magnetical Virtue whâ—ch is not Actualy in all Terrene Bodys and there is certeinly a greaâ—er Mistion of the other Elements in Culinary Fire which renders it more Impure then Aethereal But there is Heat very notably in Aether which is Instrumental in the Rapid Motion therof for Heat being a most Active Quality is also very Motive I know not whether any Actual Heat can â—e without Actual Motion though Heat be not only Motion nor Motion Heat as I shall shew heerafter And this Motion of Aethereal Heat must necessarily be Circular becaus as I have shewed if there be more Motion then the Body Moving can Exercise and Expend Directly it will Move it Circularly and Aether can not Move any other way for being more Rare then Air it will not Move Downward into it and being more Dens then Superaether which is also Superelementary and most Heterogeneous it can not Move Upward into it but being already in its own Proper Sphere and Station it Moves only in it which must be Circularly and therefore also it Moveâ— Perpetualy becaus it is Moved by its own Proper Potentia which is alway Actual in itself and not Corrupted or Obstructed by any other and it therefore Moves Equaly becaus there is none other Causality to make any Increments or Decrements therof And it is by a Spiritual Qâ—ality in itself which is not to Rest as the Motion of Matter Nor is it Invaded by the Supeâ—aeâ—her and it is Defended from the Ambient Air by that Rapid Motion which affordeth no Time requisite for the Air to Operate upon it and therefore it is more Ingenerable and Incorruptâ—ble then the Inferior Elements and probably doth not Emitt aâ—y of its own Matter and yet by its Emissary Rays is itself the greatest Operator of them all and doth Generate and Corrupt them and so generaly all Superior Elements do most Operate upon the Inferior and the Inferior less upon the Superior Nor doth it need any Fuel becaus it is not continualy Incensed and Extinguished like Flame whose Individuality is therefore Varied as Successively as the Fâ—me but Aeâ—her hath its own Spiritual Potentia always Actual in iâ—self whicâ— is not Corrupted nor Oâ—structeâ— by any otherâ— But I conceiv that the Regularity of the Aetâ—ereâ—l Circâ—mvolution Exactly in every Day Natural is from a Special Quality which was also Actuâ—ted therin in this first Day and so continuâ—th and is a Natural Motion therof Anâ—â—ogous to the Vâ—rricity of the Mâ—â—net whereby it reduceth â—tself to the Regularity of â—ts Polar Position And this I colleâ—t from the Text wherin 〈◊〉 said that God so made Day and Night theâ—in and though the Proper Aethereal Virtue according to that general Power therof doth so carry it about with a Perfect Regularity yet since it hath been Accursed and Blasted as well as Earth for the Sin of Man there are many particular
Meridional Lines or the like which yet must Intersect and thereby also the Moving Parts must stay and stop one another and I suppose if Mathematical Philosophers would pleas to reconsyder Local Motion according to Mathematical Rules they would easily discover the Vanity of any such Hypotheses But as Heat doth thus Caus Motion by Rarefaction Segregation Corrosion and Comminution of some Parts so consequently by Condensation and Congregation of others and so it is said to Segregate Heterogeneous and Congregate Homogeneous Parts becaus when the whole Body is Rarefied and in Fusion the Homogeneous Parts Naturaly Congregate themselvs and the Heterogeneous are thereby Segregated And so in making of Salt the Vapors go one way and fly Upward and thereby the Salt goeth together another way and Sinks Downward Also thus though Heat doth Immediately Rarefy it may Mediately Condensate and as it doth Immediately Melt so also Mediately Constipate as by Rarefying the Water and Melting it more into Vapor it Condensates and Constipates the Salt and more notably in Syrups Tarr and the like which will be boiled into a Gumm or Pitch or into a Consistence beyond them And so it may have many other such Collateral and Consequential Operations and Effects But there is not only Heat Inherent in the Igneous Body for plainly it heats at a very great distance which must be by Heat Emanant becaus all Operation is by Contact for as there is no Vacuity between Entitys so neither in Operations between the Operator and Operated and that there is such Emanation both of Heat and Light I shall plainly shew heerafter and also now observ that there is another wonderfull Property of Emanant Heat which is Attraction and this is indeed the chief End of the Emanation therof by which it doth not only heat at a distance but also draw other Bodys to it whereby it may more neerly and more strongly Operate upon them by its Inherent Quality from which the Emanant floweth forth as I shall also plainly shew heerafter concerning Electricity And such an Attractive Heat is that which is called Vital whereby Animals Nourish themselvs Attracting their Fomes or Materia Nutritiva by this Heat and then Firmenting Concocting Congregating Segregating and Exercising all the other Properties therof in order to their Nutrition Also to this purpose there is a double Power or rather several Degrees of Heat wherof one is Calefactive and more Moderate and Temperate which Generates Nourishes and Fosters as the Teâ—â—â— of the Spring Incubation of Fowls and the like and the other Caustike and more Intens and Torrid which Corrupts Destroys and Burns as in all Incendia But certeinly Heat itself is Generated only by Production out of Potentiality into Actuality as I have said either Univocaly by Fire alone as when Wood burns in the Fire and the like or Equivocaly which may be by many other Equivocal Causes whereby the Potential Heat may be freed and delivered out of its Chaos and Prison of Potentiality And so it is Generated by Motion as by Collision of a Flint and Steel or by rubbing of Firecanes wherin one may smell the Fire before any such Collision or rubbing which was ready to break forth and is freed by such Commotion and the Fiery Vapors or Corpuscles thereby discharged and so by Contrition as Coachwheels will sometimes be fired and generaly all Terrene Bodies Rubbed do heat becaus as Earth hath the greatest and grossest Mistion with all the other Elements so it hath commonly a notable Portion of Fire in it And it plainly appears that the Motion is only Instrumental heerin becaus other things do thus also Equivocaly Generate Heat as Water cast upon Quick-lime and Vapor in Thunder-clouds Hay-stacks and the like and it likewise appears that they do only thus Equivocaly and Instrumentaly Generate or Produce it because the Flame therof afterward will be Extinguished by Water or blown out by Motion like any other Fire Nor may we wonder much at the large quantity of Fiery Flame which is thus Produced out of a little Wood or Gunpowder or the like when we consyder â—he great Rarefaction of Water into Vapor and the Vapor of Fume which Incensed is Flame is yet more Rarefied as may appear by the very quick and direct Ascent therof while it is in Flame through the Ambient Air wheras afterwards it Ascends more slowly and in rowling Volumes or Cincinni of Smoak And indeed we hardly perceiv or can conceiv how suddenly the Individual Flame passeth away and is Altered and Reâ—novated Certeinly Ignes Fatui Stellae Cadentes and the like Continue much longer in their Individualitys which is through their more Temperate and Generative Heat wheras the Fire of Flame is more Caustike and Corruptive and both Generates and Corrupts so suddenly But Fire in Iron Candent which is not Iron and Fire Individualy several nor Fire only in the Pores of the Iron as hath been supposed any more then in Fume for so Glass which is Imporous will also be Candent but as I have said the Fire wherewith the Earth of the Iron is Mist and which was before in it Potentialy being now Actuated doth Appear and Operate in it and becaus it doth Emitt none or very little of the Fiery Vapor or Fume therefore doth not Flame or very little and so reteineth the same Individual Fire Actualy in itself much longer which may be so Actuated in it again and again becaus the Fire therof is more fixed in the Mistion and less Volatile wheras if a very strong Coal as of the best Oak or Birch or the like be Incensed and Inflamed very long in a Furnace which it will endure and yet come out Whole and Firm though it may be made Candent again yet it will not so kindle nor burn afterward as it did before the Fiery Vapor therof was Emitted and Volatilised And wheras some have Projected to make Fire Perpetual I esteem it Possible if the same Individual Fire could alway be continued in Aâ—tuality in the same Body as in Iron or Gold or the like as it is in the Sun and Aethereal Bodys but not Practicable otherwise then as in our new Iron Harths which do not only Reflect but also add the Actual Heat of the Iron becaus the other Elements which are Predominant in the Mistion therof and Ambient about it do always Oppugn it aâ—â— though while it is in Act it doth notably prevail against them all yet at length they Overcome and Extinguish it by their Density or Cold and if Nature had not armed them all against it there would be a present Conflagration of them And so Perpetual Fire would make a Perpetual Motion which is Possible and not only Actual in Aether but also in Water and yet not found to be Practicable by Art Also Fire is Corrupted by its own Vehemence for by Rarefying the Body wherin it is it Dilates and weakens itself and lieth more open to the Air which thereby
therof to Sens then Emananâ— Light which is more as I have said in Statu Separato then Inherent and more Visible then Magnetike Virtue and though Light be not it self a Substance but an Accident yet Accidents are Real Entitys aswell as Substances and have as Real Propertys and Real Coextension which may be according to their Nature Analogous to the like Propertys of Substances And as Heat is the most Chymical Instrument in Nature and therefore some Chymists have stiled themselvs Philosophers by Fire so Light is a most Philosophical Instrument and a more exact Study of Optike Dioptrike and Catoptrike that is of Physical rather then Mathematical might render us Philosophers by Light wherefore as I recommend the more Curious and particular Inquisition therof to others so I shall now generaly and occasionaly heerafter make some Philosophical Observations therupon in my ensuing Discourses But though Light be such a Conspicuous and Consyderable Quality yet I do not therefore suppose it to be any Substance much less a Body or having any Corporeity in itself and shall prove it to be no more a Corporeal Substance then Heat and yet I do not remember that ever any hath affirmed Heat to be any such Substance though Heat and Light be very Homogeneous and Analogous and which is yet more strange not Inherent Light but only Emanant is thus esteemed Corporeal though Inherent be farr more like to such a Substance then Emanant but becaus Inherent is already in a Body we look upon it and the Body in Gross and so take them both together wheras Emanant is Emitted out of the Body and is not Inherent in any other Body and therefore some suppose it to be a Bodily Substance in itself becaus they do not distinguish between Substances and Accidents whose Difference nothing can more discover unto us then this Emanant Quality which is so far Different from the Substance that it is even Localy Separated from it though Originaly and Continualy Radicated and Subsisting in it I have already shewed that the whole Work of the Six Days was no Creation of any new Elementary Entitys either Substances or Accidents but only a Production of Substantial Composita or of the Actualitys of Accidents out of their Potentialitys and such none other was this Production of Light in the First Day as I have also more particularly shewed in my former Enumeration of all the Six Days Works wheras the Substantial Aether was one of the Heavens expressly mentioned to have been Created in the Begining and so the Air was another and both were then totaly Dark and afterward Illuminated by this Production of Light out of Darknes as a Lamp is now Lighted by Successive Generation or Production of Light as an Accident out of the Potentiality therof into Actuality which also declareth the Original Generation therof to have been none other though Incension seem to be as like to a Creation and Extinction to Annihilation as any other Instances I know in Nâ—ture Also the first Light was only Inherent in the Aether or Emanant from that Part therof wherin it was Inherent into other parts of it but not into the Air which was not yet Expanded or made Diaphanous and fitt to Transmitt it still in the Chaos of itself as well as Water and Earth untill the Second Day for if the Light then also the Heat of Aether should have been Emanant into it and that should have been Transmitted to the Water and so caused the Vapors to Ascend in the First Day which plainly was not untill the Second Day Wherefore if this Light were a Substance in the Air and Water and not only an Emanant Quality flowing from the Inherent Light of Aether then either God must have Created more parts of that Luminous Substance in the Air and Water in the Second and Third Days which is Fals or Produce it out of them as he did before out of Aether and so we must affirm the Air and Water to be Inherently Luminous in themselvs which they are not otherwise there should be no Day and Night Artificial in them as there is or they must produce out of themselves a new Substance which was not in them before that is Create it which is Impossible wherefore it must necessarily be only such an Emananâ— Quality of Aether as I have declared of the Inherent Aethereal Light Produced in the First Day and then flowing into other Parts of the Aether which was Prepared and Perfected in the First Day and afterward into the Air and Water in the Second and Third Day when they were Prepared and Perfected and thereby made Diaphanous and the Obstruction of their Informity and Inanity removed And the very maner and way of Emanation being a Transition Localy from the Inherent Quality which is Localy in the Substance into the Diaphanous Body which is Localy Distant from it doth plainly prove it to be an Accident or Accidental Quality both Realy and Localy Different from the Inherent Light and also from the Lucid Substance becaus it is Originaly and Continualy Radicated in the Inherent Light Immediately and Mediately in the Lucid Substance wherin it doth Subsist and not in the Diaphanous Body into which it is Emanant nor is it any Part therof nor Mist or in any kind Congenerous with it which doth plainly shew Emanant Light and all other such Emanant things not only to be Accidents and of an Inferior and Different Nature from Substances but also from Inherent Qualitys for though Emanant Qualitys do Spiritualy according to their Spiritual Nature Subsist in their Lucid Substance by the Mediation of their Inherent Qualitys yet Coextensively and Localy they Exist in the Diaphanous Body wherin they do not so Subsist as in the Lucid Body neither do they so subsist in themselvs but are Instantly Removed with the Lucid Body wherefore they are neither Substances in themselvs nor Mist with the Diaphanous Body wherin they Localy are but do not Spiritualy Subsist And conformable heerunto are all the Phaenomenae and Sensible Experiments of Emanant Light for so it is Moved and Altered in the very Locality therof according to any Local Alteration of the Inherent Light and Lucid Substance and not according to any Local Alteration of the Diaphanous Body though it be Localy in it as an Ubâ— only Definitively that is where it is and in so much therof as it is and not elsewhere nor in any more Place then it is but not Circumscriptively and much less Subsistentialy as it is in the Lucid Body to which nothing doth Unite it but such a Spiritual Subsistence therin And this Locality therof in another Body Coextensively doth Sensibly represent the Coextension of Spirits in Matter And as it is never Actualy in the Inherent Quality of Light or Substance of the Lucid Body becaus it is Emanant out of them both so it is never Potentialy in the Diaphanous Body as it is such becaus as such it is
can be no Privative as Darknes which Light alway overcomes for such Contrariety is between Positives nor any thing which is not Active in itself as Density or any other Affection of the Matter which as they are not thus Actively Contrary to Heat so neither to Light or to any other Spiritual Qualitys whatsoever though according to the Universal Polity and Consociation of Nature they may be more or less Symbolical or Asymbolical And particularly Density is thus a Symbolical Affection of the Matter with that which is Contrary to Light as Rarity is with it and other Qualitys of Aether which as I have said requireth a very Rare Body and so Density is a Corporeal Affection Requisite and Analogous to the one and Rarity to the other but as there may be less Inherent Light in a more Rare Body then in a more Dens as in the Flame of Spirit of Wine then of Pitch which certeinly is a more Dens and Fuliginous Fume then the other so more of Emanant Light in a more Dens Body as Glass is more Diaphanous then thick Water through which it will sink and yet is more Opacous Wherefore there is somthing besides Density that is Contrary to Light which hath been well observed by others and acquired a Name whereby it may be known and is called Opacity which is a Quality of Earth as I shall shew heerafter And this is one of the other Qualitys of the Elements besides those commonly called the Fower First Qualitys which are to be Consydered and Regarded by Philosophers as well as them and as we may not Invent any new fictitious Qualitys which God hath not Created so neither may we lose any of them which he hath made to be in Nature nor Confound any Simple Qualitys with Compound nor Compound with Simple which God Created in the Begining before there was any such Composition and though indeed Entia non sunt multiplicanda sine Necessâ—â—ate yet whatsoever God hath Created Necessarily is becaus he hath Created it and therefore it is and whatsoever is is Necessarily while it is and none can Annihilate the Entity therof by any Finite Power of Nature and much less by Opinion and Fansy For at it is said of the Divine Word so we must also Consyder and Discours of the World as it is and none can Add to it or Diminish from it And God in his Infinite Wisedom did so Create the Heavens and the Earth in the Begining with all their Various Furniture of several Simple Essences becaus as it is his Infinite Perfection to be One in Himself so it is also the Perfection of Finite Nature to be Many in One whereby all the Various Perfections therof are Variously Expressed which could not be only by One. Wherefore I shall sett the same Bound to my self which God himself hath sett in Nature neither to go beyond the Begining of the World nor any thing which he Created therin nor to fall short therof or fear to affirm these Original Entitys to be such becaus God who is the First Caus hath so Created them without seeking any farther Caus or Reason therof or to deny any Natural Mistions or Compositions to be any such Simple Principles or Original Essences though he hath also joined them together with others so that we can not sett them asunder Localy by any Chymical Separation And such an Original Quality I find expressly Light to have been Produced into Actuality in the First Day which lay hid before in the Dark Chaos of Potentiality and by the same Reason I know that Opacity was also Produced together with Light and Mist with it in the Mistion of Aether with Earth as well as with the other Elements becaus there is neither Pura Lux nor Purae Teneâ—rae Actualy in Nature neither can I conceiv that any such Actual Qualitys can Exist Naturaly in their greatest Intension and Extremity and therefore probably might not so Actualy Exist in the Chaos before their Mistion and Contemperation which seems to be as Necessary to their Existence as the present Mistions of the fower Elements according to the first Works of God in the Six Days and Original Institution and Law of Generation and so must continue as long as any Successive Generation and Corruption and present Cours of Nature And this Opacity is a Terrene Quality wherunto the Density therof is Assistant and so Earth itself is most Opacous and Water less yet having some Opacity that causeth Refraction which is a Partial Reflection and so Air and Aether and all Diaphanous Bodys for there is no Pure Diaphaneity without any Opacity And this Opacity doth not only Reflect and Refract but is also Mist with Light in Colors and in Light itself which hath some Desultory Color and is not simply Visible of itself as I shall shew heerafter Thus the more fixed Qâ—alitys of Earth do fix the more Agile and Volatile Qualitys of the rest of the Elements being as an Alloy to Metall which makes it more Malleable And so particularly is Terrene Opacity to Aethereal Light for as Owls can not see by Daylight so the strongest Sight could not see the Pure Light nor can it Exist in its own Simple Vehemence without the Mâ—sture of Opacity And these Elementary Mistions are the Natural Perfections of the Simple Substances and Accidents which do therefore require it as well as Matter and Material Spirits do Consubstantiation as I have shewed Now Diaphaneity being only a less Degree of Opacity as Rarity is of Density it is also Partly Opacous and therefore as I have said doth Refrâ—ct which is a Partial Reflection or rather Inflection of the Rays from their own Natural Direction and there is no Diaphanous Body which doth not Refract more or less and none that doth Refract but doth also Reflect But in all Refraction and Reflection the Perpendicular Rays pass through the Diaphanous Body Perpendicularly and all Emanations Immediately are Perpendicular and neither A Perpendiculo nor Ad Perpendiculum as in Refraction or Reflection which as we commonly Intend by those Terms are always Oblique Lines Wherefore I suppose that the Rays of any Lucid Body are not so Refracted in the Immediate Medium wherin it is as of the Sun in the Aether or of the Flame of a Candle in the Air for as I have said the Flux or Eradiation of the Rays therof issues forth Immediately from the Inherent Light in most direct Rays and so they must Circumferentialy every way Penetrate their Immediate Medium with all their Rays Directly and not Obliquely as well as the Perpendicular Ray doth any Diaphanous Body which doth Refract the rest But we must also observ that as Opacity doth caus Refraction and Reflexion of the Rays so the Density of Diaphanous Bodys doth Ampliate or Distend the Rays of Expansion whereby it also weakens them So I conceiv that Refraction and Reflection are when the Rays having passed their Immediate Medium do meet with another
of the World declared and described either more truly or in a more short Epitome Now wheras the Antecedent Darknes did continue for some Time on the face of the Deep wherin the Spirit of God Moved upon it it may be Curiously Inquired how long that Space of Time was wherin the Antecedent Darknes was and continued before the first Light was Created but as Divine Wisedom doth not regard Human Curiosity nor attend to satisfy it so I esteem it Impertinent though I may discours it Humanitus However I must conceiv as I have said that the Spirit of God did not only Move or Incubate on the first Chaos to Prepare and Predispose it before and untill the Light was Created but Conformably untill all the other Original Creatures in all the Six Days were Produced and the whole Creation and Cours of Nature finished for they were all Supernatural and the Immediate Works of God And concerning the particular Space of Time between the General and Proper Creation or Begining and the first Improper Creation of Light I conceiv it probably to have been Twelv Hours and somwhat more and that there was neither any Diurnal nor any Nocturnal Light during that Time For so the Computation of all the Six Days is by Evening and Morning aswell as of the First and the Evening and Morning made the First Proper Day Natural which most probably was Equinoctial and was afterward Divided into Day and Night Artificial and the Evening is alway sett before the Morning as it was before it in Time but the Day before the Night as it is before it in Nature becaus the Day Artificial was first so made by Dividing the Light from the Darknes that is into a Diurnal and Nocturnal Light and so God saith I form the Light and Create Darknes as he did in the First Day Originaly wheras Pure Darknes is not Creable but the Night which is called Dark Comparatively Wherefore as this Improper Creation in the Six Days was Original Generation wherunto all Successive is Conformable so I suppose that as the whole Day according to the Diurnal Cours of the Aether then first putt into Motion and so still continuing is fower and twenty Hours and somwhat more so the two Halvs therof or first Evening and Morning must be supposed to have been also of the same Duration and each of them Equal as well as the Second and Third before the Sun and Moon were Created Nor can I conceiv how there could be any such Day and Night Artificial in the First Day as since becaus they were then first so Created after the first Evening was ended but could not Possibly be before they were so Created And when Light was Created it was Morning in all the Aether in respect of the Precedent Evening and so there was never since any such Evening and Morning as made the first Day Natural becaus there is no such Pure Darknes but only Comparative Darknes whereby Night was made after the Evening was ended by the first Creation of Light which was the first Morning and God in that Morning did afterward Divide the Light into a Diurnal and Nocturnal Proportion therof whereby he made Day and Night Artificial And thus though Time was Created in the Begining from whence also the most Proper Natural Day did Commence yet the Artificial was Created in that First Natural Day and the Day Natural according to the Cours of the Sun in the Fourth Day and the two Parts of that Day which we commonly but more Improperly call Day Natural that is Night and Day are not always Equal with the Parts of all other Days wheras the two Parts of the Proper Day Natural that is the Evening and Morning being Computed from the Begining are always Equal and each of them Twelv Hours and somwhat more And becaus the Parts of the Solar or Improper Day Natural except Equinoctial are Unequal therefore the Whole may be sooner as in Summer or later as in Winter but the Proper Natural Day is never sooner or later becaus it is the Succession of Fower and Twenty Hours Daily from the first Fower and Twenty Hours and Begining of the first Day Natural and so all the Six Days both before and after the Sun and Moon were made to Rule the Day and Night and also the Seaventh or Sabbath are Computed accordingly Wherefore becaus this Day is most Even Exact and Invariable according to Time God also appointed it and not the Improper Day Natural to be the Measure of Time in Sacris and so it is said from Even to Even shall ye celeâ—rate your Sabbath and not from Night to Night and though the later Iews did not so observ it yet Ab Initio non fuit sic But both the Day and Time of the Christian Sabbath which is appointed for us Gentiles in all Parts of the Earth is and must be Altered by the Resurrection of Christ which if it should begin as the former at Evening as some would have it then it should begin before the Resurrection for unless that were also some Time after the Begining of the Evening Christ should not have laid in the Grave three Days Synechdochicaly as most certainly he did and though it be expressly declared when the Creation was finished and God first Rested that is at the end of the Sixth Evening and Morning or Proper Day Natural yet it is not so expressed or ascerteined when Christ Rose again but only that he Rose very early in the Morning of the Third Day that is the Solar or Improperly Natural Now as there was not only a Proper Natural Day but also a Division therin of the Light from the Comparative Darknes and so Day and Night Artificial made thereby in the First Day Originaly and Successively in the Second and Third Day before the Sun or Moon were made to Rule them more particularly as I shall shew heerafter so certeinly there must have been some Circumrotation of the Aether and of the Light Inherent therin in the Precedent Days for if the Light were Equaly in all the Aether then there should have been Equaly all Day in all the Aeâ—her and there could not be such Day in one Hemisphere and Night in the other without a Circumrotation of the Aether and of the Light wheras there was such a Division of the Light as made Day and Night Artificial therin and this Day and Night were then Originaly made and were such as they have ever since been Sâ—ccessively by the Diurnal Cours of the Aether except only the more Special Variations therof by the Proper Courses of the Sun and Moon which were maâ—e thereby and are Annual and Menstruous but not Diurnal which must necessarily be by the Circumgyration of the whole Aether and of the Light therof in one Hemisphere as the Sun now is so carried about by the Aether Diurnaly Certeinly the Earth Water or Air or any of them could not so Move in this First Day becaus
a Phaeton Burning and Consuming them in the Torrid Zone therof And therefore is farthest Removed from them and Diverted by its own Perpetual Motion and Tempered by the Mediation of the Frigid Air or Drowned with the Clammy Water or Imprisoned in the Consistent Earth untill at last this Firstborn and Strength of Nature shall Destroy them all with an Universal Conflagration and turn the very Original Chaos into an Everlasting Gehennâ— Also Light the other of those Aethereal Gemini is as Amiable at Heat is Powerfull Actuating all the Visible Beautys of Nature and is farr more Beautifull in itself Discovering all that is between us in any of the other Elements and its own Profundity Adorning Culinary Fire with a Golden Flammeum so that Infants newly born are ravished with the Lustre and fix their Eys on the Beauty therof and all Domestical and Savage Beasts both Love and Dread the Majesty therof Which opening the Shopwindows of the World setts forth all the Wares therof with no fals Lights Inriching Gold itself with its Brightnes and Irradiating Jewells with its Rays Which maketh Day by its desired Presence and Night by its deplored Absence And is in itself the most Excellent Sensible of the most Excellent Sens and the Visible Hieroglyphike of Invisible Spirits and of all other Elementary Natures affordeth most both of Contemplation and Conversation to Sensitive and Intellective Animals SECTION VIII And God said Let there be a Firmament in the midst of the Waters and let it Divide the Waters from the Waters And God made the Firmament and Divided the Waters which were under the Firmament from the Waters which were above the Firmament And it was so And God called the Firmament Heaven And the Evening and the Morning were the Second Day EXPLICATION God having Perfected the Aether did by the Heat therof caus the Vapors of Water to Ascend into the Air when it also was fitly Expanded between the Aether and the Waters and thereby the Vapors of Water which were above were Divided from the Waters beneath And this Aereal Expansum was another Heaven and so Perfected in the Second Day ILLUSTRATION 1. Of the Air. 2. Of the Elasticity therof 3. Of Cold. 4. Of Sounds 5. Of Meteors therin 1. THe Air is the next Element to Aether and seemeth to be Continuous with it becaus it is also Diaphanous and doâ—h not Terminate the Sight And so it is called Firmament or Expansum as well as the Aether and also Heaven as well as the Superaether And becaus it is the next and Immediate Heaven to us therefore the general Name of Heaven is according to Hebraical Etymology most Proper and Peculiar to it though the Superaether be the most Stupendous Excellent Heaven in its own Nature as I have said And as we generaly call all that is above us Heaven so in that respect this is the First Heaven Aether the Second and Superaether the Third But it is in itself very Different from both them above it and also from Water and Earth below it and as Different from all the other Elements as they are generaly one from another becaus they are several Elements though particularly as they are neerer in Situation so also in Nature one to another And Air is of a Midle Nature between Aether and Water as Water is between Air and Earth and so consydered with the Aethereal Rays Emanant into it may be called an Aeriaethereous Sphere and with the Vapors and the Effluvia therof Ascending into it an Aquaereous Sphere as Water and Earth are a Terraqueous Globe And though becaus it hath Spiritualy less Sensible Qualitys then Aether and a less Dens or Gross Body then Water so that any Vessel filled with it is Comparatâ—vely said to be Empty and Poeticaly it is called the Inane aâ—â— Chymists in their most Curious Separations can not well discern it yet God who Created it hath discovered it to be a particular Element and one of the three Heavens and the Fowls of that Heaven feel and find it to be such in their flying therin and though it be in Rarity next to Aeâ—her yet both of them have some Density and a Proportionable Weight as I have said Also though it be farr more Rare then Water which is supposed to be about a thousand times more Dens then the Atmosphere according to the Common Temper therof and may be many times more Dens then Air Rarefied or Expanded yet perhaps as Water and Earth do more agree in Density so also Air and Aether which are both called Expansa in Rarity But as Air is thus Rare so it is not only capable of Compression more then Water but also of Dilatation or Expansion more then Aether which Expansion therof is now made famous by the Name of Elastâ—city wherof I shall purposely treat afterward and therefore not now prevent my self As Astronomers have devifed several Spheres and Regions in the Aether so have others also in the Air wheras indeed they have both only their own Proper Regions which are several becaus they are both of several Density and Rarity and of several Elementary Natures and so with the other two Divide the whole Elementary Globe into their fower several Provinces as I have shewed and if any could shew us any such Division Corporeal and Spiritual or either of them in the Aether or Air themselvs they should Prove what they Say and not only Say what they Imagin But though no Colorable Caus be offered to make such Partitions in Aether except the Various Motions of the Sydereous Bodys which Move in the Aether and are Moved with the Aether and need no such Proper Spheres as I have shewed yet there is a more Sensible Pretension to prove Three several Regions in the Air which will be also found to be like them in the Aether only in Notion and not in Nature for wheras they assigne the First Region to be and extend so farr as the Emanant Rays of Aether are Reflected from the Earth the Midle to be where that Reflection endeth and wherin the Meteors are and the Third above them and so Immediately Contiguous to the Aether I find no such Partition therof neither in the Text nor in Nature For themselvs do not apprehend the First Region to be many Miles high nor indeed can it be of any great Hight if it be below all Meteors Vapors Dews and the like which continualy Ascend into it from the Terraqueous Globe and are not very high but certeinly the Rays are Reflected much farther then any hath yet assigned the utmost Hight of the whole Air to be It is reported that the Pike of Teneriff and some such other Eminences of the Earth may be seen at the Distance of about three Degrees from them which can not be by the Direct Rays therof being no Lucid Bodys and therefore must be by the Reflected Rays of Aether which are Reflected so farr through the Air otherwise there could be no Vision
of the Object at such a Distance though indeed Reflection be farr shorter then Direct Emanation and perhaps there may be some such Proportions therof as there are of the Descent and Reflected Motion of any Ball or Stone from a Paviment And therefore we can not see so farr by the Reflected Rays of a Candle in the Night as we may see the Candle itself by the Direct Rays therof Now Heat is a Congenerous Quality of Light and Emanant with it in the same Aethereal Rays as appears by the Bâ—rning Glass and though the Heat of the Sun beams doth Penetrate farther into the Earth then the Light therof becaus it is not resisted by the Opacity therof which is not Contrary therunto but to Light and is only hindered by the Density and so may not be Reflected altogether so much becaus it Penetrates more which also proves Heat and Light to be several Qualitys yet certeinly Heat can not so farr fall short of the Light but rather there is some Degree of Heat Reflected with the Light unto the very Aether though Proportionably less and then according to their own assignment there is but one Region of the Air. Again the Vapors of Water are said to Ascend above the Airy Expansum Indefinitely which may be to the utmost Hight therof as well as all over it and as there are Bright and Dry Clouds above the Moist and Stellae Cadentes and Comets and the like above them so probably other Tenuious and Invisible Vapors above them and then also according to their own assignment there is but one Region of the Air and they who assigne must prove that there are not any Meteors or Vapors above their Second Region assigned which they can never do But the truth is that though the Aethereal Rays be Reflected from Earth to Aether yet that Reflection both of Light and Heat as all others is stronger and longer as it is neerer and weaker and shorter as it is farther from the Body Reflecting as well as Emanation is stronger as it is neerer and weaker as it is farther from the Body of the Inherent Quality which doth Emitt it and so the Reflection of the Aethereal Rays from the Terraqueous Globe back again to the Aeâ—her is Gradual and of different Degrees and thereby doth Produce Different Degrees of Vapors and several sorts of Meteors in several parts of the Air and accordingly they attein several Situations therin and by the Variation of many Circumstantial Causalitys the same Meteors poised therin almost as Glass Bubbles in Water are sometimes higher and sometimes lower and have no such Planetary Position in themselvs as Starrs in Aether nor is the Air so Invariable as it The Spirit of Air is not Exprest by any known Name and I know not therefore well how to Express it unles we should call it Aura or the like And indeed Philosophers generaly have so much attended the Gross Matter and so litle regarded Subtile Spirits that they have not so much as found out any Vocabuâ—a of the very Elementary Spirits except only Fire which is most Sensible both by the Heat and Light therof though all the other Spirits be also Substantial Activitys and have their Sensible Qualitys which yet hath not been Determined concerning all the Elements what are their first Proper Qualitys as I shall heerafter shew and particularly prove Cold to be the Proper Quality of Air as Heat is of Aether Also Air hath apparently another Quality which is Sound and that is very Sensible almost as much as Light but is not so much consydered becaus it is not so Permanent and indeed Sound is farr more Desultory then Color as I have said for though Desultory Color is not and can not be Fixed as an Image can not be fixed on a Speculum which if it could be would Excuse and Exceed the Art of any Painter yet it may be Continued in the same Poâ—ition as long as you pleas wheras Sound is alway Transient and Fugitive as I shall shew heerafter and can not be Continued one Moment but is still in Succession like Flame and almost like the very Instants of Time And yet as all the other Heavens are Hebraicaly Denominated from this first Heaven Air so also all Spirits from the Spirit therof almost in all Languages Air hath also a Mistion with all the other Elements as well as Aether and perhaps more as Water hath more then it and Earth most of them all and so it hath more of the Terrene Qualitys then Aether and less then Water as it hath more Refracting Opacity then the one and less then the other and so also more Consistence then the one and less then the other and therefore is probably less Fluid then Aether as it is apparently more Fluid then Water II. The Aether as I have said is most Rare and probably can not be more Rarefied then it is in its own Element and so the Earth most Dens and can not be more Densified And though I know not whether Aether may be more Densified yet certeinly Earth may be very much Rarefied as in Soot Camphire Salts Volatilised and the like But Water is most notably capable of Rarefaction into Vapors and they are as much Condensated again into Waters though I suppose it can not be so much Violently Expanded or Comprest and that Air can not be so much Condensated or Rarefied as it may be Comprest or Expanded And of all other Elements Air is most capable of Compression as in the Windgun and of Expansion as in the Airpump which from thence may be rightly termed the Expansor and from this Compression and Expansion therof there follows a Natural Motus or Nisus ad Restitutionem or Resilience which is now Superscribed with a new Title of Elasticity though the Term properly signify rather Abaction or Pulsion then any such Return or Restitution as is or ought to be Intended thereby and in plain English is better termed Springines which is more Proper to Compression then Expansion though as it is Confusedly used for both I am forced also so to use it only for more clearnes and distinction I shall rather ascribe Elasticity to Fluid Bodys as Air and the like and Springines to Consistent as Steel and the like But heer I must Remind what I have formerly Observed that there is a very great Difference between Rarefaction and Condensation which are Spiritual and by Intrinsecal Generation and Expansion and Compression which are Corporeal by Extrinsecal Violence which Difference doth most plainly appear by this very Elasticity for no Elasticity and Motion or Nisus to Restitution doth ensue from the former becaus they are so Intrinsecaly Altered by Natural Generation whereby the Predominant Spirit having in the Generation reduced the Body to a fit Rarity or Density for itself doth so continue it as long as it doth Predominate but only from the latter when only the Body is by any External Violence so Expanded or
more then formerly it being in itself only the utmost Extent of a Weather-glass and Epitome of a Pump III. The First or Principal Quality of Air is Cold as Heat is of Aether which being Contrary do Mutualy Temper one another and thereby also preserve the Body of Water that it should not be wholy Resolved into Vapors by the Emanant Heat of Aether nor Congeled into Ice by the Contact of the Cold Air and both of them do extend the benefits of that Temperature to the Earth and all the Vegetatives and Animals therin But becaus some deny Air to be Cold before I proceed any farther I shall prove it I know not that ever any denied or doubted Heat to be the Proper Quality of Aether or Fire which also tâ—e Text doth imply becaus it is Synonymous and Connatural to Light and belongs to the same Element though Light be only mentioned for all the other Qualitys of Aether from another special Reason which I have already declared And expressly Drines is the Proper Quality of Earth which is therefore in the Text Emâ—nently called the Arida and so also our Saviour calls it in the Gospell that is the Primum Aridum Wherefore either Air or Water must be the Primum Frigidum but Water is apparently most Moist and so is every where termed in Scripture and by all Mankind except some Philosophers And that Air is most Cold was the antient Opinion of Pythagoraâ— and afterward of the Stoikes and may be proved by that very Argument whereby the Peripatetikes would establish the contrary Opinion which is their Syzygy of the Elements and their Fower First Qualitys for they say Air is most Moist and therefore Water is most Cold and so prove one Error by another wheras by the very same Induction I prove Air to be most Cold becaus that which themselvs assigne to be most Moist that is Vapor is plainly Water Rarefied and not Air nor like it in any thing but only in Corporeal Rarity which is very different from all Spiritual Qualitys and that Vapor is Water and not Air I shall evidently prove heerafter Also it doth very Sensibly appear by Wind or the Motion of Air which Cooleth and if it be not Vaporous but Pure and Clear Air though most Cold it drieth rather then Moistneth though as I have said before of Heat Drines or Moisture are not Congenerous with either but Indifferent between both it and Cold and may accompany one or other according to Circumstantial Causalytys But when Air is most Vaporous it is commonly most Tepid as appears by South Winds and the Surface of Water which is next to the Air and is soonest and most Congeled wheras Subterraneous Springs are never Congeled like Subaâ—reous Rivers but are rather observed to be Warmer in Winter and Cooler in Summer though perhaps not Positively but Comparatively and probably Earth hath more Misture of Aether and Water of Air and so Ice which is Congeled and Actualy most Cold is Actualy most Aereous whereby as they say it is more Expanded but Properly Rarefied Yet Water hath generaly some Actual Cold in it as may appear by Washing and especialy by Laving or Waving the Hand in it which Motion doth more Actuate the Cold of Water as Winds do Actuate the Cold of Air though as Heat in a Burning Glass doth not Instantly Burn so Cold which is less Active may not suddenly Cool and being Mingled with Vapor in all the Atmosphere the Air is thereby Tempered and doth Cool less and from many such Circumstantial Causalitys the Activity therof may be much abated And though it be generaly Actuated by Motion yet it is not therefore Motion as I have said of Heat and therin also proved Cold not to be either Rest or Motion formaly in itself and though Heat generaly caus some Motion yet Cold may be without any Sensible Motion as in Ice wherof the whole Body and all the Parts therof per omnia are Consistent and Immote And there may be a very notable Motion and Commotion without any notable Variation of Heat or Cold as if the Torricellian Tube be filled almost with Mercury or Water and some Air left in it and then stop'd with your finger and suddenly Inverted as I before mentioned you shall observ a very notable Commotion in the Ascent of the Included Air through the Body of the Water or Mercury almost like the Commotion that appears in the Dissolution of Metalls by Aqua fortis and yet no notable Variation of Heat or Cold which plainly shews that the notable Heat in the other is not from the Motion but rather the Motion from the Heat as heer it is from the Weight and so Motion being a Common Instrument both of Bodys and Spirits is Caused by any of them and sometimes doth Caus them Equivocaly but is not Univocaly in itself any other thing then Motion as I have shewed before generaly and shall still proceed to shew particularly in every thing which may Colorably be suspected to be only Motion Now though Aether and Air be the more Active Eâ—ements and Water and Earth less Active and consequently the Proper Qualitys of Aether and Air which are Heat and Cold more Operative and of Water and Earth which are Moisture and Drines less Operative yet they also again Differ among themselvs and so Cold is less Operative then Heat and Drines then Moisture Thus Heat by Contact or otherwise so Intens as to prevail against Cold doth sooner overcome it then Cold Heat as Fire Warms the Ambient Air almost Instantly but the Ambient Air doth not so suddenly Extinguish Fire in Iron Candent and though it prevail so farr against Flame as to to destroy the Individuality yet it can not prevent the Successive Generation therof Nor did the English or Dutch who Winter'd in Groenland or Nova Zembla find their Fires or Lights to go out in the Coldest Seasons And in their Antiperistâ—sis and Conflict Cold doth more Excite and Provoke the Potential Heat then Heat doth Cold for so it makes Flesh to Burn and Blister and Nive perustus is no such Improper Phrase but when the Cold overcomes the Heat it Mortifys and causeth Gangrenation which is sometimes prevented by applying a more Moderate Cold as of Snow or the like which doth not Profligate but rather Excite and Recover the Internal Heat again Thus though the Proper Effects of Heat be to heat and of Cold to cool yet by Antiperistasis they may Produce Contrary Effects which pilanly shews that there is such Antiperistasâ—s in Nature and not only in Notion Also from other Circumstantial Causalitys they may Produce other Collateral and Consequential Effects as I have already observed of Heat But wheras Heat first Rarefieth and then Condensateth contrarily Cold first Condensateth as Water in the Sealed VVeather-glass by the Frigefactive Power therof and so also in any Open Water and then Rarefieth by the Congelative Power therof as in Ice And as Metalls
Successively without any more Collision Commotion or Tremor in itself For there seemeth to be none such afterward in the Air as you may try by a Flame of a Candle or the least Feather hung by a Thread in an upper Chamber and let the greatest Sound or Noise be made under the Chamber window in the open Air so as the Chamber be not shaken nor the Waft of Air come toward it but go the other way from it which as I have said doth not at all concern the Sound and then observe whether there be any Motion or Tremor in the Flame or Feather more then would be without any such Sound or Nois certeinly it will not be in any maner Proportionable to the greatnes of the Sound or Nois as it should be if it were the very Sound or Nois But I shall not Penetrate any farther into this very Curious Secret of Nature nor Pronounce what Sound is Particularly only Affirming it generaly to be a Spiritual Quality and not any Corporeal Motion though it be alway first Equivocaly Generated by Motion which is therefore so Concomâ—tant and Instrumental in it and perhaps more Necessarily Antecedent then in Heat or any other Quality whatsoever Yet we must carefully Distinguish as I have said between the very Essence and Formality of any thing and any most necessary Instrumentality therof whatsoever otherwise we should know no Difference between our own Bodys and Spirits in this Conjunct State therof And whosoever will not so Distinguish between the Spiritual Quality of Sound which is a Proper Sensible and the first Collision Motion and Tremor which is only the Equivocal Generator therof though alway necessarily requisite as an Instrument and yet in itself hardly so much as a Common Sensible nor Perceptible in and with the Sound by the same Sens of Hearing seemeth to me to be like unto him who affirmed that he could play upon the Organs and upon farther Examination it was found that he could only blow the Bellows Wherefore that we may better consyder all together and carry on this great question concerning Motion throughout we will Recollect what we have said before and now also add this unto the rest And so suppose as we may very well the same Air to be per omnia Tepid that is Hott and Cold and also Luminous and now also Sonorous at the same Time yea to have many Visible Images and Audible Sounds Penetrating one another and all that Body of Air wherin they are in every point therof and if any Human Invention can find out and assigne so many several motions as all these and some more which I shall heerafter also add in one Body per omnia Puncta therof and in the same Instant he may perhaps also Move me from my present Judgment and contrary Opinion V. The Aery Expansum which was made to be the Common Passage between the Aether and Terraqueous Globe Transmitting Aeâ—hereous Rays Downward and Aqueous Vapors Upward hath no Proper and Fixed Inhabitants in itself but only Vapors or Waters above and Meteors which Move up and down like Birds flying in it wheras the Aether hath Starrs and the Terraqueous Globe is the Native Country and Region of Various Elementary Composita Vegetatives Sensitives and of Man himself Nor can I conceive that all these Unnecessary and Deformed Meteors which now appear in the Air were so in it when it was first made or before the Fall of Man for whose sake not only Earth but all the Elements were Accursed and that Curs hath produced many Sensitive Anomala and not only Briars and Thorns but also Inundations Meteors Comets and all the Imperfections Monsters and Anomala of Nature which was first made Perfect and truly Natural and we only read of Vapors then in the Air which are the Natural Effluvia of Water as Rays are the Emanations of Aether and most wonderfull Mâ—nstrua Vehicles of Spirits and Instruments of Nature and it is said expressly that the Excess therof which is Rain and which otherwise may seem most Needfull and least Noxious was not then in the Air and that God had not yet caused it to Rain upon the Earth which was Watered only with Vapors and that There went up a Mist from the Earth and Watered the whole face of the Ground and so also supplied the Fountains Springs and Rivers of Fresh Water Wherefore as I have before Ingaged I shall now plainly prove Vapor to be only Water Rarefied and not Air. It is expressly so termed in the Text Waters above in respect of the other Elementary Water or Waters beneath And it is Demonstrable that it is so becaus it hath all the Propertys of Water and none of Air except only the Corporeal and Common Affection of Rarity but as Air if it be never so much Rarefied or Expanded yet doth not therefore ceas to be Air so neither Water Rarefied into Vapor to be Water Also it is not as I have said so Cold as Air but rather Tepid nor so Diaphanous but Refracts more nor so Sonorous for any Voice is better and farther heard in Sude and Serene Weather then in Mists and Foggs and it is confessed by all that it Moistens more then Air which is the true Property of Water And we have most Sensible Experiment in t he ready Return therof into Water as well as the Efflux therof from Water which is only by Condensation and Rarefaction and no Transpeciation Certeinly we may as well affirm Ice to be Earth as Vapor Air. Nor are all those Bubbles which appear in Expansion of Fluid Bodys always Air as is supposed but commonly Vapor and therefore have a greater aptitude to be Imbibed by Dry Bodys and to Insinuate themselves into them more then into Pores into which Air doth more readily enter and they stick longer to Glass Stone Metalls and the like then Air and Moisten more with many such Symptoms whereby they may be Discerned being in themselves of very Different Natures And we must also Distinguish between Vapors themselves which are either Produced by the more gentle and Calefactive Power of Heat and were as I have said so made in this Second Day and readily Return again into Water as in Rain or any Distillation and still continue Actualy Moist and these Vapors are also more Fluid and only Conglomerate together with litle Consistence in more Dark Miâ—ts and Foggs in the Air such as we see to rise from Rivers and Vallys in a Morning or Evening yet they are not Common Elementary Water or Waters beneath but Waters above which therefore are so easily Trasmuted Neither are Clouds any Cisterns Membranes or Sponges conteining Rain for indeed Rain-water is such a Ponderous Body as could not Possibly be Suspended in the Air but would fall down in Cataracts and destroy the Terricolae wheras these Vapors being suddenly Rarefied by Heat and as suddenly Condensated again by Cold or Comprest by Wind do accordingly Descend leasurely in greater or less
Drops and the main Body therof is in the mean time carried about to Water a greater Space of Ground and so Dews which are Vapors not drawn up so forcibly nor so high commonly by the Nocturnal Tepor soon fall down again upon Trees and Herbs and are there collected and hang in Drops And if the Air be very Cold whereby these Moist Vapors are Congelated then accordingly they either fall in Hail as Icicles and Stiriae in some Cold Caverns of the Earth and by their very Stillicidation and Agitation are formed into such Corpuscular Figures which could not be if they had ever been one Intire Body of Ice in the Air. And if the Cold be not so Intens and the Vapors much Agitated before and in their Congelation then they are turned into Snow which is only frozen Spume and being a Lighter Body is therefore longer Suspended in the Air and there Congeled in whole Lumps as appears plainly in the Alps but falling lower in our lower Regions breaks into Flakes And Dews which do not Ascend higher are turned into Frosts Or there is another kind of Vapor Produced by the more Violent and Caustike Power of Heat and which is Burnt and Adust thereby and therefore we call it Fume or Smoak which is more Desiccated and Consistent and hath such Terrene Qualitys wherwith Water is Mist Actuated in it and so will continue longer and is rather Actualy Dry then Moist And there are some such Dry Mists lower in Summer and they portend Dry Weather commonly And of these Fumes are the Bright Clouds which indeed are more Properly Clouds and have a particular Name in Hebrew Composed and they are usualy higher in the Air then the others being so raised by the greater Heat and so the Sky is also Exprest by their Name And more moist Thunderclouds which are of the other kind and usualy Resolved into Rain are lower then these Bright Clouds and many times go one way while the others go another way But I suppose that these Bright Clouds which are therefore so called becaus they do more Equaly Reflect the Sun beams like a Molten Speculum as hath been said commonly are not Resolved into Rain and therefore are termed Clouds without Water but that according to the Hebraical Etymology by farther Concoction and Condensation or Compression and the Agitation of the Air they are at length broken and Comminuted into those litle Bodys or Pulviscles which we call Motes and are Visibly seen in Sun beams and continue so in the Air floating up and down longer then any dust of the Earth or as the Poet calleth it Cloud of Dust which almost as suddenly falleth as it riseth Wheras these being more Fuliginous and Light do wander up and down much longer though at length they also Descend and Subside on the Earth otherwise they should clogg and choak the Atmosphere which yet is usualy replenished with them and we drink them in continualy as Horses do Mudd the Water to thicken it And so Fishes Introsuct Air which contrarily doth Temper their more Dens Drink and make it more Thin and which they suck in and through the Water as I have shewed in the Torricellian Experiment and when they would suck it in more freely come toward the Top of the Water whereby the Air in the Introsuction therof passeth through a less Strainer and they cannot long Live without some Introsuction of Air as appears in Ponds frozen wherin we use to break Holes in the Ice for that purpose and accordingly the Fishes come to them even to the very Top of the Water to Refresh themselves with the fresh Air which they there Introsuct and are so greedy of it or sick for want of it that they are easily taken though also several sorts of Fishes require severaly more Rare or more Dens Drink as River fish will be stifled with Mudding the Water and Seafish grow faint in fresh Water and the like And indeed our Atmosphere is not nor may not be pure Air as is found by them who have been in the Tops of the Andes and by the Experiments of Birds and Beasts in the Airpump or expansor which are almost Exanimated thereby and also by the Tension and Elasticiâ—y of the Air which is able to draw up Mercury in the Stagnum and very consyderable Weights And Breathing is not only Spiration but Reciprocaly Inspiration or Drinking in of Air And there is much more Inspired then Respired which is the Atmospherical Drink and perhaps some kind of Aliment of the Spirits but very much Vapor is Excreted by Perspiration And there is very great Difference of the Atmosphere in several Habitations Higher or Lower as may appear by the Pycnometer But I conceive generaly that such a Temper of the Atmosphere as was in the first Expansum is most desirable and healthfull which whatsoever it might be otherwise was rather Mingled with Vapor or Waters above then with Fume And it is requisite in an Healthfull Air also that Excrementitious Vapors as well as Fumes which continualy Ascend into the Air be Purged and Dispersed continualy by Wind or some Agitation of Open Air and therefore Close Rooms are very Offensive and almost Stifle the Breath especialy if they be Vaporous as newly Plasterd or With a Charcoal Fire in them which strangely Alters the Air by a sudden and vehement Rarefaction And because the Water doth most evaporate therefore there is a chief Consyderation to be had therof whether it be Pure or Moorish or Brackish for Salt also will be Volatilised as I have said and because the Earth doth also Evaporate and not only the Vapors therin but Rarefied Corpuscles of Earth do also Ascend with the Vapors Consyderation is to be had therof as whether it be Sandy or Chalky which Emitt least or best Corpuscles or Fenny or Slimy which are worst So that in the Situation of Houses there is also regard to be had of the Soil and of the Atmosphere which is an Aliment or at least a great and continual Instrument of Life and must be Consydered as some part of Houskeeping The Wind which Purifys the Atmosphere is rightly termed Aer Motus as the same Hebrew word signifys both and I easily grant it to be no special Quality in itself but only Motion and Agitation of the Air which is a very Fluid and Mobile Body and is Moved Variously by the Vapors Variously Ascending into it and other Meteors in it and such Circumstantial Causalitys more or less Condensating or Rarefying it and which render the Weather-cock as Unstable as the Weather-glass And where the Motion begins it drives forward the Parts of the Mobile Body of the Air one upon another and where they find any Vent or Passage they being in Motion flow thither like Water whereby in some places there are more Constant Etesiae and Tradewinds as they call them like Vento's or Ventiducts made by Art and this was one of Columbus his Arguments that there
may more freely succeed as I said concerning the boiling pott and so it may be observed in Saltworks or the like But though such more Heterogeneâ—uâ— and less Aqueous Bodys as Butter Oil Turpentine and the like will not easily mingle with Water or other such Bodys nor become Continuous with them yet if they be Fluid they may be notably Contiguous becaus they can conjoin themselves to every part and pore therof and do notably Cohere to and with Consistent Bodys by their own Unctuous Glutinosity yea even Water itself though neither Unctuous nor Glutinous so will Cohere and so would Mercury also if the Weight therof did not oversway it And I suppose the Experiment of the Capillar Tube to be from this Cohesion and the Homogeneity of Water and another Conjunct Reason which I shall assigne afterward for I know no such Spiritual Homogeneity between Water and Glass which is rather Terreous though Poets call Water Vitreous but as I have shewed the whole Body of Matter is Homogeneous in itself and Continuous with itself though Spirits may be Heterogeneous and by their Heterogeneity Discontinue their Bodys of Matter therefore as when by reason of their Consistence or otherwise they cannot perfectly close together other Bodys do and must Intervene to prevent Vacuity so when themselvs can so close they also in like maner prevent it themselvs and so need noâ— but rather exclude the Intervention of any other Bodys by their own Praepossession whether such Contiguous Bodys be Homogeneous or Heterogeneous becaus they are all Bodys of Matter whatsoever their Spirits may be and so polished Metalls will Cohere to Marble aswell as Metall to Metall or Marble to Marble and thus Water being Naturaly as Smooth and of as equal a Surface as any Glass can be made Artificialy and being Contiguous to the Capillar Glass doth notably Cohere as it will to any Smooth Glass so that it can very hardly be shaken off by swinging or the like though it will more easily slide by its own Weight or Pondus as polished Marbles will one from another being moved by any Potentia whereby Air may succeed at the Edges therof though otherwise they will not be pulled one from another Parpendicularly with less Power then if they were so farr Imperfectly Continuous and so according to the proportionable Weight of the Water in the Capillar Tube it doth descend and depart from its Contiguity And thus the Inside of the Tube of Glass which is therefore Capillar becaus the Cavity therof is not much bigger then an Hair being Madefied either by other Water or by the Vapor of that Water wherin it stands which as I have said doth always Evaporate if it be not obstructed Madefying the Glass by Degrees though very slowly and in much longer time and the Glass being either way Madefied with Water in the Inside therof which as I said sticks so closely to the Consistent Body therof and reaching down to the Water wherin it stands and which is Homogeneous with it both the Waters do mingle and would flow together as all Aqueous Bodys Naturaly do and becaus the Water in which it stands being Stagnant and having no Actual Weight cannot draw the other down to itself being so strongly Coherent to the Inside of the Glass as I have shewed that upper Water according to the strength of the Cohesion draws up thâ— lower Water to itself so long and so high untill â—he Weight of the Water so drawn up doth oversway it and accordingly it lifts up and keeps suspended a proportionable Cylinder of Water higher or lower as the Cavity of the Tube is less or greater and becaus that Cylinder of Water is supported as I said by the Cohesion to the Sides of the Tube which is therefore strongest at the Sides the Water so supported is there highest and so less and less and lowest in the midst whereby the Surface of the Cylinder becomes Concave wheras Mercury will not so ascend by reason of its over-weight which as I have said doth prevail against any such Cohesion with Glass and therefore also if the Capillar Tube be sett in it the Surface within the Orifice therof will not be Concave but Convex becaus by the Orifice of the Tube the Mercury which is a farr more Consistent Body then Water is deprest most at the Sides and so thereby less and less and therefore is highest in the midst Also Water hath some Consistence in it from the Terreity that is in the Mistion therof and this is the other Concurrent Reason which I before intimated for if it were wholy Consistent as Earth or Fluid as Aether the Experiment would not Succeed but by the partial Consistence therof it doth also somwhat Rope as we say or hang together and so by the Homogeneity of the Water in the Tube and that wherin it stands meeting and mingling together and being apt to flow together one way or other the Water in the Tube having the advantage of Cohesion and Prevalence therof above the Weight of the Water in which it stands doth so farr draw it up untill they both become Equipollent and then there they stand And thus if you fill a Glass Cruet almost to the top with Water and then incline it toward the Nose therof so as the Water may run farther into it then when it stood erected Perpendicularly and then very gently revers it and erect it again Perpendicularly as before the Water will stand in the Nose proportionably above the Levell therof in the Neck of the Cruet as it will in the Capillar Tube and both are from the same Concurrent Reasons which I have declared Nor do we discover the Symptoms of any other Motions of the Water afterward or any farther advantage gained by such Elevation therof neither will it so run in a Siphon higher or more swiftly then it would do otherwise And though the Subsilience of the Water in the Capillar Tube be very quick and per Saltum as generaly such Motions are yet it is not very strong as you may perceiv if you stop the upper Orifice of the Tube with your Finger which will hinder the Ascent therof becaus it hath not sufficient strength to Compress the Included Air. But this Experiment plainly discovers the Continuity of Matter and Spiritual Appetite of Union that is between Homogeneous Natures especialy Elementary being next to Matter which can never be Disunited from itself as Material Spirits and their Bodys may be which yet being Actualy United will flow together if they may and cannot be so easily Divelled as Heterogeneous And it shews that there is some Earthy Consistence even in Water which appears also in Bubbles that are as Skins of Water including Air and as the Heterogeneous Air doth Conglobate within which makes the Bubble Spherical so it doth thereby resist the Air without Also not only thicker Liquors but even standing Water hath some such Skin upon it so that a Needle very gently laid upon
it will not sink so fast at first as when it hath broken through that Skin And so we see such Cobwebs on the ground as Husbandmen call them but this Terreity most notably appears in Vapor Adust or Fume which turns into a Soot in Chimnys not only as Motes but in larger Pulviscles and so in Conglaciation of Ice which discover plainly a Misture of Drines and Consistence that are Earthy Qualitys with the Moisture of Water Also we may observ how in Filtratioâ— Water ascends as in the Capillar Tube but by many Steps and Degrees and then descends by the Over-weight as in the Siphon and as it would in the Capillar Tube so made and posited and then madefied but not otherwise III. Though I suppose there may be several other Simple Qualitys both of Air and Water besides the First as they are called that is Cold of Air and Moisture of Water as well as Light and others besides Heat in Aether and Consistence and others besides Drines in Earth yet becaus they are not so obvious I shall not now hunt after them farther then I meet with them in such Sensibles wherin I conceiv Water and some Simple Quality therof to be Predominant as I have before observed of Color and Sound Now these Aqueous Sensibles are Odors and Sapors and as God divided the Waters into Water beneath and above or Gross Water and Subtile Vapor so these two several Sensibles are severaly Inherent in them that is Odor in the Vapor and Effluvium and Sapor in the Grosser Water And yet Odor is more Gross then Sound as Sound is then Color and neither Transient as Sound nor Emanant as Color but more Fixed and Inherent in the Odorous Effluvium and is accordingly varied and carried away with it and as the Vapor is more Dens or Rare so generaly is the Odor more Gross or Fine and as the Vapor so the Odor is more Dens and Gross as it is more neer to the Aqueous Body and more Rare and Fine as it is farther Effluent from it and more Dispersed thereby and yet there is a very longinquous Efflux and Waft of Odors in such diffusion of Vapors as is sensibly perceived by the Sent of Heaths of Rosemary very far at Sea and by the Convolation of Ravens and Vulturs to Carcasses very farr distant Also as Odors are of an Aqueous nature so there is a very quick and permanent Adhesion therof to Moist Bodys for so the Sent of an Hares or Deers Foot continues long on the Moist ground in every Vestigium therof though they run very swiftly over it which could not be so deteined without the Subtile Vapor in which it is Inherent and which sticketh to the ground and is not so easily discharged as a Cloud of Breath from a Dâ—sh of Pewter or Silver or such other Bodys which are less Moist yet as the Subtile Effluvium of Odorous Vapors is emitted from the Body which is the Fountain therâ—f so that Body itself also is Odorous having its own Inherent Odor and may be sented by the Odorous Vapors as they pass out of it into the Nostrills and though Drines may Predominate in it yet if it be not so Dry or such a Caput Mortuum as doth amitt no Vapors which very few Bodys do it may have a Sent and that very strong and vehement â—s Spices and the like becaus such Vapors are also more strong and there is a Terreous Quality as well as Aqueous wherof Odor is Compounded as I shall afterward shew but commonly the Odorous Evaporation is more Actuated and produced by Moisture as Flowers and Herbs after Rain smell more sweetly and Dry or Unctuous Perfumes by Infrication of the Powder or Imbibition of the Oil or Butter are more strong and durable becaus thereby there is an Incorporation of the very Odorous Bodys which are the Fountains of the Odors as I said and generaly all Dissolutions either by Maceration Externaly or Putrefaction Internaly whereby the Vapors are more freely Emitted and the Odors Actuated do caus greater Sents also long restraint of the Actual Vapors and Odors as in close Vessels or Rooms when they are first opened cause stronger Smells becaus they are so Copious Now as Odor is a Proper Sensible in itself so it is also Previous to Sapor and Smelling as it were a Pregustator of the Sens of Tast becaus Odor and Sapor as I said are Connatural Qualitys chiefly Subsisting in the same Element of Water though they are very different in themselvs as Heat and Light are in Aether and perhaps more becaus they are not Simple but Compounded with other Terreous Qualitys and require such several Bodys of their own Element as Waters above and beneath and certeinly they must so differ becaus they are several Sensibles of several Senses which also very sensibly proves Heat and Light to be Realy Dâ—fferent becaus Heat is an Object of Tact and Light of Sight Thus there may be more Odor or more pleasing or displeasing then Sapor and so convertibly in the same Body but such as are of fetid Sapors have also commonly fetid Odors and pleasing Sapors no displeasing Odors And I suppose that vehement and strong Odors or Vapors in any Body do indicate and declare it to be some notable Pharmacum especialy if they be such as are not very grateful to the Senses which declare it to be not of any Dietical or ordinary but extraordinary Use and Virtue Now as it is evident that Actual Odors are Immediately Inherent in Vaporous Effluvia which the very Organ of Smelling that is the Mammillary Processes do sufficiently attest being situated above the Nares through which as Tonells those Vapors do pass so it is as apparent that Sapors do Inhere in the Watery Juice of the Sapid Body becaus if that be expressed it becomes Insipid and the expressed Juyce more Sapid as Wine Cider Perry Gravy or Juice of Fleshmeat and the like And it also appears to me that Odors or Sapors are no Simple Qualitys of Water only as Sound and Color are not of Air or Aether only but that they are all Mist with some Terreous Simple Qualitys which are unknown to us what they are and yet we may also know that they are not Odorous or Saporous in themselvs becaus Elementary Water or Earth do not either Smell or Tast much as Lucidity and Opacity are not much seen of themselvs and indeed not without the advantage of Conspissation or some small Mistion or the like but as I confess I first derived this Notion from the antient Philosophers who have discovered Lucidum and Opacum to be the Principles of Color which I have thus farr improved and produced to the other three Sensibles Sound Odor and Sapor that is all the proper Sensibles except the fower first Qualitys which are also in themselvs Simple and Mist to be made Sensible being too strong and vehement in their own Elementary Bodys and they are indeed Social
offered by others and scarcely any two agree together I shall also present my Hypothesis among the rest not going out of my way nor farr from the Text to produce it which is this As I suppose that Rivers run from the higher parts of the Earth so also that the Main Ocean into which they run is some lower part of the Cortex therof which is the fittest Alveus to receiv it and therefore it is called the Deep and though I know not how deep the Fundus therof is yet certeinly it must be farr deeper then any of the Narrow Seas which run into it otherwise they could not so run into it and the Narrow Seas must also be deeper then the Rivers which run into them and they not only run one into another but with such a force and Current as doth plainly declare a proportionable Fall And while the Rivers so run into the Sea yet the Sea is not full and all these Waters certeinly do not sink into the Earth below the Fundus or into any vast Barathrum therof which would long since have been filled but apparently they Flow and Reflow continualy nor are they Imbibed by the Shores or Absorbed by Evaporation which is continualy according to that Reciprocation of Waters and Vapors that I before described and any Inequality therof can make very litle or no difference in this case Also we know that Water Impelling Water by Fall or Force if it hath no Vent or farther Passage will caus the Water so Impelled to rise before it becaus the Impuls driving it forward and consequently hindring it from flowing back when and where it is stop'd must caus it to rise and swell Thus the Rivers runing forcibly with such an Impuls into the Narrow Seas and they into the Ocean beyond which they do not nor cannot pass do certeinly caus it to rise and swell toward the Midle by such Motive Impuls and Current of all the Rivers and Narrow Seas on every side therof and then when it hath so raised the Pondus of the Water somwhat above the Levell of the Ocean and so farr as it can rais it no higher when that prevails against the Impuls and the Water of the Ocean begins to fall again it will drive all the Water between being a Voluble and Undulating Body as fast and as farr back again becaus it was Equivalent to the Impuls which so raised it whereby the Water between the highest Watermark of the Ocean to which it did so rise and swell and from which by reason of the greatest Pondus therof it began to fall back and the highest Watermark of the Rivers to which it can so fall back reflows into the Narrow Seas and Rivers accordingly that is above the Levell in the Rivers as it before proportionably rose above the Levell of the Ocean becaus as I said it is a Rowling and Fluctuating Motion which will ever be Reciprocaly higher at each end like the shorter Vibrations of a Pendulum and it doth not rais it so high as the Springs from which the Fall of the Rivers first began becaus the Fluctuation doth not reach so farr forward or backward and probably so much Water as is beyond the highest Watermark of the Rivers in the Canales therof and from thence to the Springs is by Evaporation continualy Exhausted from the Sea which returning to the Earth doth serv continualy to supply the Rivers though more or less according to the Operation of the Aether and Planets especialy the Moon which caus and regulate the Evaporation but generaly so as the Sea is never full nor the Rivers empty and by this Constant supply of the Springs and Rivers there is accordingly a Constant Fall of the Waters one way and an answerable Return therof by the Pondus of the Water of the Ocean so raised thereby as I have shewed the other way as if we suppose a Pendulum having a Constant and almost equal Impuls added to it one way and so Impelling it in every Vibration it will certeinly so return by its own Pondus and thereby Constantly and Equaly Vibrate And this I conceiv to be the account of Tides generaly though there are many particular Variations therof both Ordinary as the Menstruous and Extraordinary as Annual and Casual and I suppose the Menstruous and indeed the Diurnal Variation of the Tides therin to be from the Moon not that they do follow her Cours which is from West to East for so plainly they do not the Flux and Reflux being from all Shores to the Ocean and back again but as I conceiv that as the Sun raiseth those Dry Vapors or Fumes wherof I before discoursed by his vehement Heat and which caus no such Increas of Waters as I before mentioned so the Moon by her more moderate Heat principaly raiseth those Moist Vapors which so return into Waters and caus the Increas therof and this Influence of the Moon is sufficiently known in many other Instances but most eminently in Tides which accordingly observ her two Apogaea when she is farthest from the Earth and her Heat then most moderate and so the Tides are then highest when she is New in her first Apogaeum and Full in her Second every Month and so proportionably every Day between them Thus I have briefly delivered my Conception of this great Arcanum which I shall leav to be farther examined by others especialy the most expert Navigators and desire them to try it by these Criteria Whether the Tides do not Impell the Main Ocean from both the opposite Shores at the same time as most probably they should becaus the Impuls of the Rivers and Narrow Seas will not last so farr and so long as to drive the Water from one Shore to another cross the whole Ocean nor perhaps very farr into it but rather by driving it from both the advers Shores at the same time they make the Ocean to rise and swell a litle toward the midle as if several men with Brooms or the like at the two ends of some long Chanell should sweep the Water therin forward both ways following close after one another it will thereby be Impelled rising and swelling toward the midle and when they ceas by its own Weight fall and return both ways back again Again whether Tides be not less and less toward the midle of the Ocean and about the midle perhaps Imperceptible from which the Rivers and Narrow Seas Impelling it are farthest and so their Impuls more and more abated and the Water driven before them still rising and swelling the Weight therof is increased which at length makes the Return therof back again into the Narrow Seas and Rivers Also whether there be any Perceptible Tide in Narrow Seas and Rivers between such Tracts of Land which are most longinquous and farthest from the Ocean or whether they are not proportionably less and less as they are farther from it in any Parallel of the Earth becaus the Pondus of the Water
Demesnes of Man as it is said The Earth hath he given to the children of Men and becaus this whole Spectable World which Moses describeth was made for him and all the other Elements are as it were his Roialties therefore they all point to the Earth as the Circumference doth to the Center and are Inservient to it as that is to Man VI. The First or Principal Quality of Earth is Drines as I have shewed which is contrary to Moisture as Cold is to Heat But as the Earth is the most Brute and Dull Element so are also the Qualitys therof like unto itself and it is heerin most Analogous to the Passive Matter though it be in itself a Spiritual Substance Genericaly different from Matter as well as any others for there are such Analogys in Nature not only beeween Spirits but also between them and Matter as they are all Entitys and Substantial parts of the Univers though several Classical Natures differ Classicaly and Specifical Specificaly and Individual Individualy and these Differences are their proper Bonitys whereby they excell all others though otherwise generaly Superior to them as Matter is better Matter then any Spirit and so Earth is better Earth then Aether though the Spirit of Aether otherwise be Superior to the Spirit of Air and of Air to Water and of Water to Earth according to the Order of the Elements which God hath declared in the Creation therof And accordingly the Spiritual Qualitys of Aether are more Active and Powerfull then of Air and of Air then of Water and of Water then of Earth Yet as I said Drines is an Active Quality and Actively contrary to Moisture and not any less Degree therof and much less only a Privation of Moisture and though Moisture doth more notably Operate in and upon it as Heat doth upon Cold and if it be weakned by Comminution into Dust or Ashes and the like it seems not much to Resist but rather to Imbibe Moisture and almost to be Receptive of it as Matter is of Spirits yet there is some Mutual Operation as well as Active Contrariety between them and so Earth itself is called Dry Land and contradistinguished from Water in the Terraqueous Globe of them both and it is known accordingly to Operate by Drines both to Physicians in their Desiccating Emplastra and to Mechanikes in their Cementations and that Desiccation is not only by Evaporation or Exclusion of the Moisture but also by Mistion of both and Predomination and Prevalence of the Drines over Moisture for so in the utmost Adustion of Ashes or any Terra damnata there is Water and consequently Moisture in the Mistion therof which yet is not Actual but reduced to Potentiality by Driness and apparently in Congelation of Ice Glew Metalls and the like there is Water and so Moisture Potentialy which is again Actuated by Fusion but is not Actual before they be melted And as I said Moisture and so Drines are Indifferent between the other two Qualitys Heat and Cold and they between Moisture and Drines and they are no Secondary Qualitys each of other but Operate only by themselvs Univocaly and Efficiently for as Heat only doth heat and Cold cool and Moisture moisten so Drines and no other Quality but that doth properly dry though Equivocaly or Instrumentaly either Heat or Cold may dry as I have shewed And as I have observed of Heat that being the most Active and Predominant of all the Elementary Qualitys it hath also the most Confinements Imprisonments and Restraints and several ways of Reducing it into Potentiality as I have formerly shewed farr more then Cold which thereby hath such advantage against it so hath Drines against Moisture by the very Cession therof for though Drines cannot easily Profligate it yet is it Naturaly so very Fugitive of itself that it is still Flying away wheras Drines is more Fixed and much assisted therin by its own Connatural Quality of Consistence so that there is not any Body Dry which is not Consistent nor Moist that is not Fluid and yet Consistence is a several and distinct Quality both from Moisture and Drines becaus they are Actively contrary one unto another but neither of them to Consistence nor Consistence to them VII As Drines and Consistence are not one and the same Quality of Earth besides which there are also many other Qualitys therof as Magnetike Virtue and the like and so Heat and Light of Aether besides many other Qualitys therof as Planetary Virtue and the like so likewise are there several Qualitys of Air besides Cold and of Water besides Moisture which though unknown to us what they are particularly yet do generaly appear in the many various Mistions of all the Elementary Bodys and that want of a more particular knowledg therof is a chief caus and reason why we know so litle of Elementary Mistions wherefore I have begun to pry into them and advanced some few steps toward them to shew the way to others and though I may by some be judged to be too Curious heerin yet I am confident that there are such other Qualitys of every Element besides those which are commonly called First and that I have sufficiently made it to appear that they are such as do not like Second Qualitys subsist Immediately in the First and Mediately by them in the Substantial Spirit but every one of them Immediately therin as well as another and so I conceiv Consistence or Firmnes and Drines only to be Connatural Qualitys of the same Element of Earth and that Consistence doth Immediately Subsist in the Elementary Spirit therof and not in Drines as Fluidity is not from the other Qâ—alitys but rather from the Matter for so indeed all the other Elements are Fluid and Consistence is a proper and more particular Property of Earth alone which hath no Contrary as Drines hath nor doth contrarily oppose any one Qâ—ality of the other Elements but only is that whereby the Elementary Spirit of Earth doth render its own Body Firm and Solid so as no other Elementary Spirit not having any such Qâ—ality can Confirm or Consolidate its own Body which therefore remains Fluid and Weak as the Matter itself And this Terrene Consistence as it is not only Drines nor any Second Qâ—ality therof so much less is it Density for so Mercury is Dens but not Consistent though that also be assistant to it as well as Drines for Density as I have shewed is not any Active or Spiritual Qâ—ality but only an Affection of Matter itself superinduced or varied by the Densefaction of Spirits and Spiritual Qualitys as Figure which is plainly an Affection of the Matter is superinduced and varied by the Spiritual Qâ—alitys and therefore Density and Consistence are as different as Matter and Spirits wherin they do respectively Subsist and as I have thus distinguished Consistence from other Qualitys or Affections of the Spirit and Matter of Earth that thereby we may more discern it so
I shall now shew that it is a Spiritual Quality and particularly what it is becaus I do not find it to be sufficiently explained by others and becaus indeed it is a very Noble Quality of Earth and of great Mechanical Use for it is not only a Compaction and Consolidation of all the parts of the Earthy Body but as it is also termed a Firmnes or Stability of the whole Body therof both which I comprehend under the name of Consistence whereby I also intend that Strength and Rigor of the Consistent Body which though it be no such Vigor or Force whereby it can Move other Bodys like the Angelical Powers nor its own Body as Material Spirits nor yet like the Motion of Matter to Union or Station whereby indeed Matter Moves itself but without any Activity or Strength only by a Recumbence or Succumbence as I have shewed and so Fluidity is only an Inconsistence therof or Falling every way without any Consistent Strength or Stability holding it together whereby it doth plainly appear that such Motion of the Matter as well as of Fluid Bodys is not from any Spiritual Activity or Vigor but contrarily from Infirmity and Weaknes of the Bodys themselvs yet Consistence doth Spiritualy and Actively Unite and Contein all the parts therof and also Arrect and Fortify the whole Body having a proper Center therin as all Spirits and Spiritual Qualitys have without any respect to the Center of Matter which as I have shewed is the Universal Center of the whole Body of the World and so a Timberlogg floating upon Water or suspended in the Air farr enough from that Universal Center yet hath in itself a Center of its own Consistence where it is strongest and is most hardly Bent or Broken and from which it proportionably extendeth that Strength or Rigor through all the parts therof unto the Extremitys and so this Consistence therof is Mechanicaly useful to make it a Boat or Beam of a Balance which though it be suspended in the more Rare Air only at the Center yet by this Strength and Rigor all the other parts therof being so Consistent in the whole though otherwise hanging freely in the same Air are Arrected and upheld from falling or bending downward as otherwise they would and though the parts therof weigh most toward the Extremitys becaus Gravity is an Affection of the Matter and therefore weighs most downward in the Extremitys which are farthest from the Center of the Consistent Strength which is a Spiritual Quality yet that is strongest in the Center which is most opposite and farthest distant from the Extremitys and plainly shews that Consistence is not Density nor Gravity which Subsisteth in Density and that any bowing downward in the Extremitys is rather from the Fluidity of the Matter whereby all the parts of that Wooden Balance would flow downward like Water if they were not so upheld by Terrene Consistence Nor doth Matter Move from but toward the Center wheras Consistence as all other Spiritual Qualitys issueth forth from the Center to the Extremitys though it be stronger in the Center then in the Extremitys which Matter is not as it is Matter for it is not more Heavy nor doth it Move more strongly or rather swiftly as it is neerer to the Center by reason of the Center but by reason of the longinquity of the Motion which would be the same whether the Body Move in such a Space and through the same Medium farther from or neerer to the Center and so the Weight of a Clock doth not Weigh more or Move faster when it is almost down then at first Also Consistence which is a firm Union of all the Parts in the Whole may be such to the Parts in their Private Whole as Station of Matter is to itself in the Publike Whole therof for so it keepeth the Parts of any Fluid Body within a Consistent Vessel in Rest as I have formerly shewed becaus the Consistence is a Fulciment which is quasi a Center unto them and wherupon they rest as well as in the Nâ—tural Station of a more Rare above any more Dens Body or as they would if they were Immediately next to the Center Again Consistence which is a Spiritual and Active Quality only for the Fixation of its own Body hath as I said no Contrary being heerin like to Magnetical Virtue which is for the Polar Position of the Body for Fluidity as I said is only an Inconsistence and Infirmity of the Matter which is not a Contrary but a Negation of Consistence and though there be an Universal Union and Coherence of the Matter to and with itself in the Whole yet there is also such a Mobility of the Parts therof within that Whole that they will easily be removed and flow any way unles they be made to Consist by this Spiritual Quality of Earth and no other Elementary Body doth Consist by any other Quality of the Spirit therof but only by this Spiritual Quality of the Earth that is in the Mistion therof and accordingly Water which hath more of Earth in the Mistion therof doth Consist more then Air and Air then Aether as I have shewed and so Terrene Bodys do more Consist as they are less Mist with the other Elements Nor is the Incoherence of many Terreous Corpuscles Fluidity though it seem to be Complexively such for every Corpuscle therof Simply is Consistent in itself as I have before observed of Porosity and so though there be many Sands in an heap yet every one of them in itself is as Consistent as a Sandstone and Dusts of Steel or Brass as the Steel or Brass itself and though by Commotion therof there may be a Motion every way like the Motion of Fluid Bodys yet that is not from the Consistent Corpuscles or any of them in themselvs but from â—he Interspersed Fluidity of Air as if there be Innumerable Terreous Motes in Water unles they be Mist and made into a Past the Water in itself is not thereby made more Consistent But Bodys which have a Consistence in themselvs and have also other Fluid Bodys Interspersed are made more to Consist in and with themselvs by exclusion of the Fluid Bodys out of their Pores as a Cable being stretched very stiffly will be made to Consist almost as much as Wood and so is used by Funambuli for by stretching the Air is excluded and the Pores are drawn together and Contracted and a Wett Cable will be farr more stiff of itself and not so easily stretched as a Dry becaus as I said Water hath more Consistence then Air and is not so easily excluded or squeezed out of the Pores also it is more Imbibed and thereby more Mist with the Terreous Body of the Cable then Air and therefore not so easily Extruded But heer I must observ that as it is a general Rule and Canon of Nature that in all Spiritual Powers and Operatâ—ons Union doth fortify so it is most sensibly
Created in this same Third Day wherin Earth and Water were Perfected and were pregnant and parturient of them and they ready to be produced to shew the Continuation of the Work of Creation by God who never Rested untill the last Instant of the Sixth Day as I shall shew heerafter and also the Combination of the Superior Natures with the Inferior as Man also was Created in the same last Day with Beasts yet neither could the Elements so Perfected and much less Matter so produce them nor they produce themselvs as the Earth now brings them forth and they Generate others untill God said Let the Earth bring forth Grass c. or as it is Originaly Germinet germen which imports another way of special production then the Mistion of Elements that is by Germination or growing out of the Earth so as no Elementary Mista are brought forth and therefore plainly Stones Metalls Minerals and the like do not Vegetate for they are neither Grass Herbs nor Trees nor of any such Kind but only Elementary Composita and Classicaly Inferior to Vegetatives and so also are the Planets and Starrs as I shall shew heerafter nor are they of any midle nature between Elementary and Vegetative becaus there are no such Participia in the Scale of Nature and though Elementary Spirits are so farr forth Plastical as to superinduce a requisite Density or Rarity in their Bodys of Matter and some Regular Figuration as Orbicular and sometimes perhaps Angular yet they do not Organise them and make such Members and Joints and the whole Compages therof as the Bodys of Vegetatives certeinly they have no Vegetative Nutrition Augmentation and Generation though they may seem to Grow by Accretion as Fire doth Generate Fire Univocaly in Bodys pregnant therwith nor do they grow or sprout of the Earth or as it is said upon the Earth as Germens but abide in their Element Also Vegetatives commonly grow out of them as well as out of Earth and not only Moss and Ivy and the like but great Trees are seen to grow out of Stones Rooting into them and as I suppose cleaving them asunder if perhaps the Seeds did not first fall into such clefts otherwise it is a Noble Instance of the Predominant Potentia of Vegetative Spirits over Elementary for the Root of the Tree is a farr softer Body then the Stone and therefore cannot cleav it by any Corporeal but only by a Spiritual Power wheras I have seen a Birch grow out of an Oak and not cleav it which as I suppose was produced first by a Seed falling into the Crown of the Oak where was some Earth wherin it first Rooted itself and so grew to be another Individual and Intire Tree in itself and not like a Branch Ingraffed into another Tree having one and the same common Root and wheras all Vegetatives have Roots certeinly no Metalls or Starrs or the like have any and Stones are only Poeticaly termed Vive when they are in their proper Beds but neither Live nor Vegetate any more then when they are out of them And indeed though Vegetatives do Vegetate yet they do not properly Live as I shall shew heerafter but all their Operations though farr above Elementary are as farr below Sensitive and are as Subordinate to Sensitive Spirits as Elementary are to them but as Elementary are Mist one with another and Composited only with the Matter so Vegetatives are Composited with them and are the first kind of Spirits that are Composited with other Spirits and therefore are first said to be produced as I have shewed And as Elementary Composita are variously Mist among themselvs and by their various Qualitys which are many more then only one First with a Second Quality of another Element attending it as some have very falsly supposed in every one of them and by all the Changes therof in their Compositions and Decompositions as I have observed whereby Glass Stones Metalls Minerals and such like only Elementary things are Generated so as I said there are Ligneous and other Elementary Mista properly Subordinate unto Vegetatives and most probably some proper Mistion to every Species therof as there is a proper Vegetative Spirit Subordinate to every Sensitive Species for certeinly the proper Plastical Virtue of any Grass Herb or Tree which doth accordingly Organise and Effigiate it cannot Organise and Effigiate another Specificaly different from it and much less any Sensitive Body which yet is so Organised and Effigiated by a Vegetative Spirit as I shall shew heerafter nor indeed can the proper Qâ—alitys of one Spirit Subsist in another which to affirm as some do is more absurd then Migration of Accidents as it is more to produce any thing Originaly out of itself then being first produced by another to receiv and entertein it into itself nor yet hath any Superior Spirit Eminently as they say in itself the proper Qualitys of any Inferior Spirit becaus they are proper to the other which though Inferior yet hath also its own proper excellencys whereby it is known to be and indeed is what it is and so Vegetative Spirits only do Vegetate as well as Sensitive only Sens and Intellective only understand Thus though there are fower Elements and no more of which all the various Elementary Mista are made yet Vegetative Spirits are Indefinite and so it is Indefinitely said of them that they were brought forth after their Kinds and perhaps Vegetative Spirits are more various then any others becaus they are also Subordinate to every Sensitive Species wheras there is only one Sensitive Spirit so Subordinate to Intellective that is to the Spirit of Man But though the Species of Vegetatives are not enumerated yet there are three Genera therof mentioned Grass Herbs and Trees if the same Word Germen may also signify Gramen and be not only a general Name of all Vegetatives which then must be subdivided only into Herbs and Trees as they only are mentioned afterward to be for food of Man but as it is often rendred Grass so I rather conceiv it in the largest sens certeinly it is not only a Tender Blade for they were all made Perfect and Mature and wheras Herbs are said to have Seed and Trees Fruit if there is Grass also which hath neither Fruit nor Seed I conceiv it ought so to be intended therof Yet I do not suppose Mold or the like to be any perfect Vegetatives Immediately Created by God but rather Meteorical Vegetative Composita and only Imperfect Rudiments of Vegetation and so likewise the Excrescences of Vegetatives as Jews Ear Sponk Agarike and the like which are somwhat like Wens in Sensitives as there are such Anomala of any Material Spirits which are Generable and Corruptible though neither of Matter nor Immaterial Spirits which are Ingenerable and Incorruptible And thus I suppose Vegetatives growing in Water as Duckweed and the like to be Anomalous for it is said of perfect Vegetatives in their Creation Let the Earth bring
them forth and so they were said to be upon the Earth and not upon the Water and as all Grass hath a Root so I conceiv any Vegetative which hath no Root to be Anomalous Also Moss and Sponge which is a kind of Seamoss are Imperfect Grass but that which we commonly call Grass having a Root Leaf and Spire of Grass is as I suppose the first perfect Vegetative And I shall consyder first the Root which is a Bulbous Substance and hath generaly more of the Vegetative Virtue in it then the Blade of Grass or Calamus of Herbs or solid Trunk of a Tree being also Esculent and Medicinal and is in itself the Mouth of Vegetatives sett Downward in the Earth wheras the Mouths of Sensitives are Upward and not fixed to their Element but more discontinued becaus Sensitive Spirits are not so united to the Matter as Vegetative nor Vegetative as Elementary Also though the Root be the Mouth and partly as the Stomach of Vegetatives yet the upper parts of Plants above the Earth do likewise perform the Concoction as may appear by a Cion which doth over-rule the Stock heerin and the Concoction in the Root is for Nourishment of itself and perhaps preparatory for the upper parts as that of the Oak is for Ivy or Mistleto for properly Plants have no Stomach or such a common Coquine as Sensitives though as they have a more special and proper Elementary Mistion which they order and govern for themselves as I said so consequently a Radical Heat Moisture and those other Qâ—alitys with a certein Proportion and Acme therof to which they grow up and then decay again as well as Sensitives but these seem not to be so Powerfull and Operative in themselvs as the Vital Heat and the like in Sensitives and are much assisted by external Heat and the like and therefore grow most in hotter and moister weather and this Woodmen observ in their situation to the Sun and Winds and notably in cutting Wood in the Spring that as the Air is more hott or cold and the Wind changeth from South to North the Sap will rise and fall again as Water in a Weatherglass but it riseth in hotter and falleth in colder weather and not contrarily as it doth in the Weatherglass becaus it is not ruled by any such Expansion and Elastical Potentia as I have shewed of the open Weatherglass but only by Rarefaction of the Juyce itself which plainly causeth it to ascend through the Pores or Cavitys of the Plant like Vapor in the Air nor are the inward parts of Vegetatives so Actualy hott as of Sensitives whose Concoction is generaly best performed when the Ambient Air is more Cold and not as of Vegetatives when it is more hott Yet the upper parts of Plants seem also to Attract by their Heat though not so much as Sensitives It is a Curiosity much affected to make Equivocal Plants and Fruits which cannot be so well effected as in Sensitives whose Seeds are Fluid and more easily Mist though I conceiv the most probable way to be by some Unition of their Seeds and especialy such as are Homogeneous or more Homoeogeneous as Mules are commonly Generated by the Mistion of Equine and Asinine Seeds also it may be tried by Unition of their Roots but then care must be had in slitting and dividing them for Gardiners say there is a Centrical part of the Root which if it be pricked through with a Pin it will never grow as there is an Apex or Gemma which Ants bite off in Seeds The Leaf or Blade of Grass which is only an Ornament of other Plants is the Body therof above ground and is more Esculent then Leavs of Trees but both Blades and Leavs are generaly Green which is a most equaly Mist and therefore most gratefull and inoffensive Color and so most fitt for their common Covering and they plainly shew how Green is Mist of Blew and Yellow for when the Blew which is more Opacous and Subsists in the stronger Juice decays together with it the Leavs turn Yellow and fall The next Rank is of Herbs which besides Leavs have a Stalk to exalt and support them interceding between the Root and the Leavs and that is generaly an hollow Calamus not so strong and Ligneous as the Trunks of Trees but more Stramineous and first only a Blade of Grass and not any Surculus and it is commonly strengthned by Joints and Knotts which also serv as Valâ—s to retein the Vaporous Sap ascending in them and besides Leavs they have commonly Flowers and are so denominated Flores And of this kind the lowest is such Grass as hath Seeds and a Flower or Efflorescence as Corn before it be perfect Seed and the Seed is commonly in the Flower which is a more delicate kind of Leaf and composed of more refined and concocted Sap having also generaly more Color or Odor or both but very rarely is Green to distinguish it from common Leavs and hardly ever Black of itself though Leavs and Flowers are often made so by Adustion as when Dews falling on them are adusted by a Torrid heat they turn Blackish wheras ordinary Vegetation is by a more moderate Tepor and yet there are Blackberrys and such like Fruits which are first of some other Color and by an high Concoction are made Blackish to the sight but their Juice doth hardly Denigrate or Dy Black like perfect Adustion as Mossy Wood charked will be throughly Black both in the Wood Bark and Moss The Seed is of an higher nature then the Flower not only more Esculent and Medicinal generaly but also conteining another Individual Spirit of the same Species in itself whereby the Plant doth Univocaly Generate after its Kind as I have shewed The Third sort is of all other perfect Vegetatives which are neither of the others and they are described to be Ligneous as the Original word imports that is Arboreous and though some of them as Vines Brambles and the like be less Ligneous and need other Trees to support them yet themselvs also are Trees according to this general distribution of Plants and we do not call them Herbs as Terrene Reptiles are Beasts and not Fishes And all Trees grow up first from softer Surâ—uli which afâ—erward may become so firm that they are not only Ligneous but seem almost to be Saxeous as Lignum vita Ebony Brasile wood and the like Trees of a more strong and Terreous Juice I have seen Oaken wood digged out of the Sea Beach where formerly the Tree had grown and was overthrown and overwhelmed by Inundations after long lying in the Salt Juice therof as hard and firm as the beforementioned Corall also which is a Frutex of the Rocks is very hard when it is out of the Water and perhaps not so very tender under it as is commonly reported though when the thick Juice therof is desiccated it is most Lapideous And I suppose some such cold and gross Juice is the
caus of Petrification not so much by Conglaciation as by reduction of a fitt Juice in the Body therof to such a Consistence and plainly Stones of Fruits are so denominated from their almost Saxeous hardnes whereby they become such Caskets for Seeds which are Natures Gemms and yet we cannot conceiv their Induration to be any Conglaciation but rather Desiccation for Earth and Water are most Congenerous Elements and as they are composed into one Terraqueous Globe so they have a greater Intermistion and as Metalls may become Fluid by Fusion so may these Succi be Indurated and fixed by Drines and Consistence though as Heat is assistant in the one so may Cold be in the other But Trunks of Trees though not hollow as Stalks of Herbs have their Porous passages through which the Sap doth ascend and commonly by the most Spongy part therof that is the Pith which is formed by the Bubbling and Spumeous Vapor ascending in it and is fixed by degrees as may be seen by Birds Quills which have litle Bladders left in the Cavitys therof though their Pith is more Constipated in the Feather And there is observed to be some such hollownes in Hairs and both Feathers and Hairs are Vegetatives though Subordinate parts of Sensitive Bodys and yet they have neither Seed nor Root properly becaus they are not properly Individuals in themselvs but parts of others and so they are Analogous to Leavs and Flowers and of as Beautifull and more strong Colors and many of them perfectly Black Also the Sap doth not only ascend through the Pith but notably between the Wood and the Bark and in the ascent is Concocted into Wood every year as may appear by the Circles therof very visibly in more sappy Trees as Willow Ash Birch and the like whereby knowing the several years growth therof you may compute the Gain or Loss according to the proportion of the Majority of the latter Circles and Interest of the yearly Rents precedent and the Sap may also rise between these Circles and through the very Pores of the Wood as Bloud in Sensitive Bodys may Transudatâ— through the Flesh for the Tree will sprout and shoot forth every where and hollow Trees without any Pith may bear Fruit and indeed the Bark or Skin which is outward is more requisite to the Vegetation of the Tree then the Pith or Medulla which is inward and as it will hardly Live as they term it without a Bark so if that be bound it will not thrive which therefore is cured by cutting for as I said Vegetative Spirits in Plants being much assisted by the Temperature of External Qualitys as also by Internal in Animals are as easily hurt by the Distemperature therof from which the Bark servs to defend it and as it so defends the Body of the Tree it thereby suffers much weather-beating and adustion in itself which makes it so Rugous and harsh And becaus the External Heat draws the Sap outward as well as upward therefore the Pith is commonly Insipid but the Bark very strong and Stiptike as may appear by Tan and so is the Wood itself more then Pith as appears by the Salivous Oil of Oaken wood which issueth out at the ends in burning and is very Astringent and Desiccating so also the Rinds of some Fruits as Orenges Lemons Citrons and the like are very Spirituous and Sapid but then that Pith which is next to them is very Insipid There is another Character of Trees which is their Fruit not particularly of every Kind of them for all are not Frugiferous but generaly becaus most of them are such and others which are not so yet being Ligneous and otherwise like unto them and so not to be accounted Herbs or Grass are therefore also Trees and they are generaly thus described becaus this was the chief end of Vegetatives to be food for Sensitives and the Fruits are most Esculent wherin also as in Flowers of Herbs the Seeds of Trees are conteined more Immediately as it is so said whose Seed is in it All Plants grow out of the Earth Perpendicularly and so the Earth doth nourish them and thus all Grounds bear only according to the Plane or Levell therof and not according to any Convex or Concave Superficies as a Park may be Impaled with as few Pales though the ground be rising and Indented as if it were plain and Poll becaus all the Pales stand Perpendicularly though it require more Rail proportionably becaus the Rail runs Horizontaly according to the Superficies and yet we thus measure and purchase Lands which bring forth the other way And heer I shall observ that wheras it is said The Earth brought forth Grass and Herb yielding Seed after his Kind and the Tree yielding Fruit whose Seed was in itself God in these Six Days made them and all other things in their Acme of Perfection as well as Adam in his Adult State and so every way Good for thus Vegetatives were made not only Complete in themselves but pregnant with their Seeds and ready to propagate others and to this Individual Perfection of Vegetatives and Sensitives was added the Divine Benediction Increas and Multiply according to the Kind Specificaly and so God having sett in order Original Generation by Improper Creation as I have shewed transmitted it to the Successive Generations of Nature And wheras it is a common Problem whether any Poisonous Vegetatives or otherwise Noxious as Briars and Thorns were before the Fall and Curs I suppose by Analogy of Nature that as then though there could be no Elementary Qualitys Actualy Existing in their Extremitys yet they were very Intens and Predominant in their own Elementary Bodys as the Qâ—alitys of Fire in Aether and of Water in the Sea which might destroy Sensitive Animals if they should be Localy in them wheras they were so ordered that they were very Gratefull and Usefull to them so also that â—here were Vegetatives in the same Excessive degrees of Qualitys as now which we therefore call Poisons in respect to Animals though they be indeed Eminences of Nature in themselvs and so also Briars and Thorns and such others as are no Anomalous but Perfect Plants but I suppose that Animals were preserved from Poisons by a Natural Abhorrence and Discretion having all their most exact Senses and Bodily Temperaments which would not accept of any other food then what was suitable therunto and so they might also avoid Briars and Thorns and the like as they pleased whose Berrys are also food for Fowls but I also suppose that there was no such Excessive Quantity therof as since and that this was the import of that Curs of the Earth Thorns and Thistles it shall bring forth that is wheras before of itself it brought forth abundantly all sorts of Vegetative food for Man and Beasts and such Poisonous Herbs and Noxious Plants as rarely as it doth now good Fruits so then vice versa it should bring forth abundantly Weeds Thorns
with Dâ—ws and Rains and the officious Water runeth up and down to wash the face of the dusty Cortex and to bath and supple all the Limbs therof and also floweth forward and backward to carry and recarry the greatest Burdens from Shore to Shore Thus all the other more Active Elements as so many Circumsistent Servitors in their several Courses and Orders minister unto Earth which sitting still and resting in itself receiveth all their Homages and Tributes not Moving nor being Moved with all their Disorders and Confusions but founded on the Solid Base of its own Density and Gravity and strengthned by its own Consistence and fixed by its own Polarity doth also by its other Qâ—alitys fix all the more subtile and volatile Elementary Spirits Which covereth its own Nakednes with the Daedalous Embroidery of Leavs and Flowers and enricheth itself not only with the Stock of all the hid Treasures of Jewells Metalls and Minerals but also with all the Rents and Revenues of Annual Fruits and Profits both producing and mainteining all Vegetatives and the chief of Sensitive Animals yea Man himself whose Body is also formed of the Congenerous Dust and so the Earth which is given to the children of Men is the Stage of this great Amphitheater of the World wherin all the present Affairs therof are transacted and as all the other Elements are now subservient therunto so heerafter also the Superaether or Heaven of Heavens shall be the everlasting Mansion of Blessed Souls And now again let us tune our praises to an higher Note and bless God for the Creation of Vegetatives Grass Herbs and Trees and let us contemplate their several Kinds and Virtues which yet are Innumerable and Unknown to us their Curious Formations and Oeconomical Administrations the careless Comlines of their Leavs and Beautys of their Flowers the general conformity of their Greennes to our Sight and the delightfull varietys of all their other Colors how wonderfully they Compose Nourish and Augment their own Bodys and Generate others and having neither Sens nor Intellect in themselvs yet by their own Innate Plastical Virtues perform such works as no Sens or Intellect can Imitate or sufficiently Admire The Microscopical perfection wherof doth exactly correspond with the most Critical Sens and Organical usefulnes with the most Political Intellect And as God in the Begining Immediately Created the Heavens and the Eartâ— and the great Building of the whole World so they Mediately build all the Domicils and Officines of their own and all Superior Bodys as the Architects therof and Vulcans of all their Organs and Instruments and are themselvs together with the Subordinate Elements and Matter the Immediate Bodys of all Sensitive Spirits wherin they Reside and Operate and both Dress and Digest for them all their Nutriment wherof a great part is of the same Vegetative Nature which affordeth not only Salads for delight but solid food for strongest Animals Horses Bulls and the great Behemoth furnishing also Mans Table with Wine that maketh glad the Heart of Man and Oil to make his Face to shine and Bread which strengthneth Mans Heart Renewing the Annual Fruits of the Earth as fast as all the Animals can devour them which in Mans better State were his sole Diet and since he tasted of their only forbidden Fruit are his Physick or Natures Tree of Life for healing of the Nations SECTION X. And God said Let there be Lights in the Firmament of Heaven to divide the Day from the Night And let them be for Signes and for Seasons and for Days and for Years And let them be for Lights in the Firmament of Heaven to give Light upon the Earth And it was so And God made two great Lights the greater Light to rule the Day and the lesser Light to rule the Night He made the Starrs also And God sett them in the Firmament of Heaven to give Light upon the Earth and to rule ober the Day and over the Night and to divide the Light from the Darknes And God saw that it was Good And the Evening and the Morning were the Fourth Day EXPLICATION God having in the First Day made the Light and by it one Hemisphere of the Aether more Luminous then the other and thereby Day and Night Artificial in that first Day Natural which did accordingly succeed in the two following Days now in this Fourth Day did more particularly distinguish them by the several Luminarys which he made therin for that purpose and also for Signfications of Times and Seasons Months and Years and all the variations therof And he made two chief Lights the Sun to rule the Day and the Moon to rule the Night Also he severaly made all the Starrs according to their several natures And so sett all these Heavenly Luminarys in their several Positions in the Aether to run their several Courses therin and thereby to Illuminate the Earth and to make all the said Divisions and Distinctions of Time which was their Goodnes and Perfection And these were the Works of the Fourth Day ILLUSTRATION 1. Of the Aethereal Luminaâ—ys 2. Of the Sun 3. Of the Moon 4. Of the Starrs 5. Of Comets 6. Of the Goodnes of the Works of the Fourth Day I. WE now proceed to discours of the Second Part of Creation wherin when God had before perfected and prepared all the â—ower Elements and planted the Earth which was the last with Vegetatives which he produced out of it he began now to Introduce into them all their more Locomotive Inhabitants and to shew the Connexion of both these two Parts of Creation it is again said of the first Created Light Sit or Fiat Luminaria wherunto as I suppose the Singular Number doth referr and that it must be so understood Lux fiat Luminaria for it is afterward Sint or Fiant Pluraly And I also observ that wheras it is said of all the other Days Works when they were finished and perfected generaly God saw that it was Good it is said of that first Created Light more particularly God saw the Light that it was Good though also afterward in the same Day he divided the Light from the Darkness but as I have before observed of the three Inferior Elements Air Water and Earth that it is not said God saw that it was Good untill they were all perfected and the whole Work finished so though Day and Night Artificial were made generaly by the division of the Light from the Darknes in the First Day Natural yet becaus they were also to be more particularly distinguished by the Luminarys and to be so ruled by the two great Lights expressly made for that purpose that is the Sun to rule the Day and the Moon to rule the Night therefore the Goodnes is not pronounced of Day and Night in the First Day but in this Fourth Day wherin the whole perfection therof was consummated so accurately exact is God the Author of Nature and Scripture both in his Operation and
to the Vegetative Deitys of Egypt but they who place him in the Center of the World and fasten him to it though otherwise they almost Idolise him yet heerby they even deprive him of that true Glory which God and Scripture ascribe unto him and therefore as I promised and becaus it is so pertinacious a Controversy I shall now again prove the Earth not to Move about the Sun but the Sun and Aether about the Earth and that the Glory of the Celestial Bodys is to Move about the Terrestrial and to bestow their Influences upon them and of the Terrestrial to Rest and receiv all their Benefits Thus the Text saith expressly God made the Luminarys to give Light upon the Earth whereby they Rule Day and Night and all the Seasons and therefore they are called Ordinances of Heaven and not of the Earth as God saith Knowest thou the Ordinances of Heaven Canst thou sett the Dominion therof on the Earth Now where the Rule and Dominion is there is also the Motion and Action whereby it is exercised and so thereby the Planets are said to divide the Light from the Darknes which the Earth should rather do if it did Move about the Sun and the Sun should only minister and as it were hold a Candle to the Earth Moving about it and it is also said in the First Day that God himself so divided the Light from the Darknes before Sun or Moon were made and thereby made Day and Night and as the Sun doth now divide the Diurnal Light from the Nocturnal Darknes by his Light so doth the Moon divide the Nocturnal Darknes from the Diurnal Light by her Light and so she was made to rule the Night as well as the Sun to rule the Day which certeinly she doth by her Motion about the Earth and therefore so doth also the Sun by his Motion about the Earth wherefore Ioshua who was the Disciple and next Successor of our Divine Philosopher Moses saith Sun stand thou still upon Gibeon and thou Moon in the vally of Ajalon Which conjunction of Sun and Moon had been very incongruous if the Sun did not Move as well as the Moon Diurnaly as he doth also Annualy and she Menstrualy but Ioshua should rather have said Earth and Moon stand still or only Sun stand thou still for so he had spoke either properly and truly or Popularly as they term it that is falsly wheras it is most absurd to conceiv him to speak both properly and Popularly truly and falsly at the same time and in the same words And wheras they say this was only Popular speaking they thereby do acknowledg that Mankind was antiently of this Opinion before Pythagoras Leucippus and other Graecian Wits fansied the contrary and therefore propounded it as their Novell Invention though I am not satisfied that they affirmed any more then the Diurnal Motion of the Earth about its own Center to save as they supposed the vast Aether so great a labor but I conceiv that they allowed the Sun also to Move Annualy aswell as the Moon Menstrualy wheras our new Philosophers whose Inventions are only Additions and their Additions some greater Absurditys will Move the Earth not only Diurnaly but also Annualy which is both contrary to Reason and Sens as I shall shew heerafter and also most contradictory to Scripture the Authority wherof no Christian should contemn much less oppose and that saith expressly The Sun stood still and the Moon staid and though it is true that the Sun doth not Move Diurnaly by his own Planetary Virtue as he doth about his Axis and Annualy but is carried about by the Diurnal Motion of the Aether which so Moves by its own Planetary Virtue as I have shewed yet even so the Sun Moves together with the Aether Diurnaly for Motion being as I said only a Transition from Place to Place though the Sun doth not so change his Place in the Aether by the Diurnal Motion therof yet he doth in and with the Aether thereby change his Place in the whole Body of the World and consequently Move as Rare Bodys do Move Localy in ascending upward though they are Moved Virtualy by the elevation of more Dens Bodys as I have shewed and so also the Sun and Moon and Starrs and Aether itself staid in all their Motions according to the Context So the Sun stood still in the midst of Heaven and hasted not to go down about a whole Day whereby as Siracides interpreteth it One Day was as long as two and afterward the whole Chorus of Heaven proceeded to Move again according to all the several Motions therof as it did before and certeinly the other is Maledicta expositio quae corrumpit Textum and destroieth the very Literal meaning of such an Historical and Memorable Matter of Fact and though I hope such Interpreters of Scripture may be true Believers of Matters of Faith yet the wild Liberty of such Interpretations doth so farr render Scripture no Scripture by an acknowledgment only of the Letter which they dare not deny and yet by denying the Sens which they will not admitt Wherefore plainly I will proceed to deal with them as I would with Heathen or any others that is by Reason and Sens Now wheras they affirm three Motions of the Earth I will accordingly examin them and first clearly explain them becaus I doubt they are not sufficiently understood nor indeed the very Doctrine of Motion generaly which some make only to be Remotion or Distancing of one Body from another and so confound the Motion of one Body with the Rest of others as I formerly observed and others confound opposite Motions from East to West and from West to East and generaly all confound Locomotive Action and Passion which are very different that is one a Moving and the other a being Moved as I said the Sun Moveth Actively in his Annual Motion and Passively in his Diurnal Motion and though both these be only Motions or Transitions in themselvs yet clearly one is an Active Motion and the other a Passive Motion which though they may not differ as Motions yet do so differ as they are Active or Passive and as they confound Motions so also the Terms of Barocenter and Center and Poles Axis and Aequator and the like as I have shewed which are Aequivocal Names according to the several Natures of the Things wherof they are expressed for so they may be either only Mathematical as all these may be painted and described on any Globe of Wood or Stone or the like Indifferently becaus there are no such things Physicaly in the Bodys therof or also Physical either in Terrestrial Bodys as Magnets wherin the Magnetical Virtue doth caus them all to be Physicaly to fix the Magnetical Body accordingly in one determinate Polar Position or in Celestial Bodys as Planets wherin the Planetary Virtue doth caus them also to be Physicaly to Move the Planetary Body accordingly in such a determinate
Solstices and all other intermediate Illuminations throughout the Year in all the Earth but this particular Phaenomenon can not be solved thereby for since we know that India is first Illuminated and Guiana next Annualy by the Sun passing from Spain to Aethiopia and so to India and Guiana India cannot be first Illuminated and Aethiopia next becaus such different and opposite ways of Illumination cannot be without different and opposite Motions of the Illuminator that is of the Sun about the Earth and such different and opposite Motions cannot be at the same time in the same Boâ—y of the Sun and in the same Relative respect to the Body of the Earth And so it may be though we suppose the Earth to Move Annualy about the Sun one way or other Thus wheras it is said that whether the Sun Move about the Earth or the Earth about the Sun one way or other the Phaenomena will be the same it is true generaly of such as are Relatively the same one way or other as it is so in all such Relations but not of such particular Phaenomena in themselvs Positively which must be only such as they are and cannot be otherwise But this I only premise and do not insist upon either of these two Motions Diurnal or Annual becaus as we do affirm two Active Motions in the Sun that is one about his own Axis and the other in his Zodiak or Circle which he describes and which is his Annual Motion and though indeed the other be not his own Diurnal Motion Actively but the Motion of the Aether yet we cannot deny that it may be supposed that there are two such Motions in the Earth which therin may be Annual and Diurnal Actively and both these Motions must be supposed becaus though the Sun cannot Illuminate the Globe of the Earth standing still and only by turning about his own Axis but must be Moved about by the Aether Diurnaly nor otherwise then by describing a Circle about it Annualy yet the Globe of the Earth may be Illuminated by the Motion of the Earth itself about its own Center toward the Sun standing still but the great Criterion as I conceiv is that wheras only two Motions are ascribed to the Sun and a third to the Aether which is another Body Moving also the Sun in and with itself whether the Earth alone can have all these three Motions in itself as it must have to solv the Phaenomenon of the very Motion therof And now I shall first prove this third Motion to be Necessary and afterward to be both Absurd and Impossible lest having shewed the Absurdity and Impossibility any may afterward deny or doubt the Necessity therof And heer again I shall make himself that denieth or doubteth it to be the Diagramm and let him place a Terrestrial Globe how he pleaseth on one of his hands supposing it to turn round also of itself about according to its own Aequator like the supposed Diurnal Motion therof with either Pole toward his Body as if the Earth were in Cancer or Capricorn and suppose his Body to be the Sun and so let him turn his hand with the Globe on it from the Right part of his Body toward the Left or from East to West like the supposed Annual Motion of the Earth in the Zodiak therof without any third Motion to Incline the Poles one way or other and then the same Pole therof which was Inward or next to the Body or Sâ—n will still be so and it will not be varied by either of the other two Motions and so only that Hemisphere whether Arctike or Antarctike should be Illuminated both Diurnaly and Annualy and not the other at any time which is manifestly fals wherefore to solv this there must Necessarily be a third Motion supposed to Incline it which I shall therefore call Inclinatory and which he may also add to the other two by turning the Pole that is toward his Body with his other hand while he turneth the Globe as before from Right to Left or from East to West equaly the other way that is from Left to Right or from West to East according to the Meridian of the Globe which though the same way from West to East is another Motion Annualy and not Diurnaly nor according to the Aequator therof like the supposed Diurnal Motion and opposite to the Annual Motion and by this third Inclinatory Motion the other Pole will also be turned toward the Body or Sun and consequently the other Hemisphere also Illuminated but without such Inclination the Phaenomena cannot be solved And now I shall shew the Absurdity of such a supposed third Motion of the Earth if it were Possible in Nature We all agree that the Earth is Magnetical or that like every Magnet or Terrella it hath two Poles or Polar Points exactly North and South without any the least Inclination or Variation in themselvs either toward East or West and nothing els can make the Earth which is the great Magnet so to Incline or vary from the Polarity therof which is according to its own Natural Position though less Magnets may be Inclined or varied by greater or by being fixed in a contrary Position Now as these two Polar Points must be Correspondent to two such Points in the Body of the Superaether if that be Immovable as we suppose or in the Vbi therof in the Position of the Whole though the Parts may Move round therin so also to two like Points in the Aether which if the Axis of the Earth were produced beyond the Poles therof through the Aether to the utmost Circumference of the Globe of the World it must Intersect and so Terminate in two such Points in the utmost Superficies of the Superaether though these two Points or Poles of the Superaether may be only Mathematical and however some deny that there are two such Physical Points or Poles of Aether to direct the Motion therof as I have shewed yet generaly it is conceived that there is some Physical Correspondence between them and the Poles of the Earth and therefore some assigne the Influence therof or of some Northstarr about the North Pole to be the Caus of the Polarity of the Earth and others ascribe it to some Northern and Southern Atoms flowing and reflowing thence forward and backward I know not how and every Astronomer tells us that there are such Poles Axis and Aequator of the Aether All which Opinions whether true or fals presuppose such Poles or Points in the Aether and that they some way or other Correspond with the Poles of the Earth which this Hypothesis of the Inclinatory Motion of the Earth doth deny and suppose only a Northern and Southern Hemisphere of the Aether to which the respective Poles in the Earth may point and Correspond in every Part and Point therof according to such an Inclinatory Motion whereby if an Axis were produced beyond the Poles of the Earth to the Aethereal
Hemispheres each Pole so produced would vary through all the sixteen Points or more of each Hemisphere as a Directory Needle doth when it is Moved violently from North to South vary each of the Poles therof through the sixteen Points or more of each side of the Compass but as the Terrella or Needle doth not Naturaly so vary in the least maner from the North and South Points wherin only it resteth so it is most Absurd to affirm that the whole Magnetical Earth doth so vary or hath any other Position then exactly North and South for as I have before shewed though the Body of a Magnet may indeed be so varied and that part which was Northern become Southern by the Magnetical Virtue removing in it yet the Magnetical Virtue itself is alway and only Polar that is exactly North and South and cannot be otherwise for then it should ceas to be Magnetical which must also be Polar Naturaly and the Magnetical Virtue of the great Magnet the Earth is Inalterable by any greater Power in Nature which might remove it as appears by the Inclinatory Needle which alway conformably Inclines to the same two Points of the Body of the Earth which are also the two Poles of the Magnetical Virtue therof But now I shall prove this Inclinatory Motion of the Earth to be Inconsistent with the Diurnal Motion therof and therefore Impossible for it is about its own Center according to the Meridian of its own Body as the other is also about its own Center according to the Aequator of its own Body which two Motions of the same Body at the same time are Inconsistent and consequently Impossible I have already shewed how a Body at the same time may Move about its own Axis according to the Parts and also Progressively according to the Whole as a Cart-wheel Moveth runing down a hill or any Planet Moving about its own Axis and also Progressively in the Circle that it describes and so also the Motion therof about its Axis may be one way as from East to West and the Progressive Motion the other way as from West to East as suppose an undershot Wheel runing down a declive Chanel of Water which shall also carry it about its own Axis one way while it runs down the other way and so the handle of a Qâ—ern may be Moved Progressively one way and yet Directed or Inclined about its own Axis the other way or a Turbo or Top sett up by the Right hand drawing back the Scutica or Slash wound about it is turned about its own Axis back again from the Left hand to the Right hand and yet it may be also whip'd Progressively from the Right hand to the Left hand And the Satellites about a principal Planet do describe Hemitrochoids as I may so term them whereby it most evidently appears that they are not nor can they possibly be so Moved by the Spheres for it is not only by a Circular but a Progressive Motion so as if while by the Axis a Quernstone were drawn forward Circularly by the Handle it should be also Moved round about the Axis the Handle would describe such an Hemitrochoid about the Axis Also I grant that three or more several Motions may be in the same Body at the same time by several Movers as suppose a Ship sailing round and describing a Circle Zodiacaly like the Annual Motion of the Earth and a Globe Moving in the Ship about its own Axis according to the Aequator therof like the Diurnal Motion of the Earth and a Fly Moving upon the Globe according to the Meridian therof like the Inclinatory Motion therof the Fly doth not only so Move upon the Globe but is also Moved by the Globe according to the Motion therof and the Globe and consequently the Fly by the Ship according to the Motion therof and so there may be in the same Body at the same time as many several Motions as you pleas for the Body doth not Move itself Actively according to all these Motions but is also Moved Passively by others which is as great a difference as there is between Action and Passion as I have shewed Now though I grant that there may be an Active Motion of the Body itself according to the Parts about its own Axis and according to the Whole Progressively either in a Direct or Circular Progression yet I deny that the same Body at the same time can Actively Move itself any more then these two several ways as that while it Moves about its Center one way it can also Move about its Center any other way or that while it Moves Progressively according to any Line Direct or Circular one way it can Move Progressively according to any other Line another way which plainly is as Impossible as that the same Body at the same time should be in several Places for so indeed it must be either according to the Parts if it could so Move about its Center for then the same Part must be in or upon several Points at the same time or according to the Whole if it could so Move Progressively for then the Whole must be in or upon several Lines at the same time and it may be tried by a round Bullet of Iron or Lead marked with the two Poles and an Aequator and Meridian and then place it on a declive Bord on either of the Poles and it will run round according to the Meridian from Pole to Pole by the Gravity therof but if by the Prepotence of your hand you sett it up like a Top according to the Aequator with one Pole on the Bord as before yet it will not run round as before according to the Meridian from Pole to Pole but slide down turning round according to the Aequator only upon that one Pole becaus it cannot Move both ways at the same time though it doth Move about its Axis according to the Aequator by the Impressed Motion and Progressively downward by the Gravity at the same time but as it cannot then Possibly Move Progressively any other way then downward or in or upon any other Line at the same time then as it doth then Move so neither can it Move about its Axis any other then one and the same way that it doth Move at the same time And so as I have shewed though there may be supposed a Diurnal Motion of the Earth about its own Center according to the Aequator and an Annual Motion Progressively in the Zodiak or Circle that it describes yet there cannot also be a third Inclinatory Motion about the Center according to the Meridian becaus there cannot be two Motions about several Axes therof according to the Meridian and Aequator or about the Center of itself as I said especialy since the Diurnal Motion of the Earth must be about the Axis according to the Aequator and the Inclinatory about the Center according to the Meridian not only thus severaly but one Diurnaly and
both of Vegetatives and Animals have no Use nor Inspection therof it must conformably have its own proper Inhabitants to use and enjoy it otherwise it should be so made in vain Again the Moon cannot be any such Magnet as the Earth which appears plainly by her Motions so often about the Earth without Moving once about her own Axis for such are not Magnetical nor in any respect like unto â—he Motion of any Terrella about the Earth or Needle about a Terrella which maketh two Revolutions about its own Axis while it Moveth once round about the other like one Wheel with Teeth so Moving about another whereby also the South Pole therof doth alway comply with the Noth Pole of the other and the North Pole with the South Pole of the other and so all the other Intermediate Points and if we say that the Moon hath any other Magnetical Virtue different from that of the Earth which doth so regulate her own Motions I grant that both the Moon and all the others have such proper Specifical Virtues as I have shewed and which I Genericaly call Planetary and though others may more Genericaly call them all Magnetical yet I must affirm them Subalternately to differ as I have said and shewed that the Poles Axis and Aequator of Aether do from them in the Earth though they be both so Denominated Equivocaly Also it is Sensibly evident that the Moon is not an Earth nor the Earth a Moon becaus the Moon is Luminous but the Earth Opacous though very much Illustrated by the Sun which becaus it is denied and will also concern all the other Starrs therefore I more willingly undertake to prove it though it be only a Superfoetation of the former Error It is expressly said that God made two great Lights that is the Sun and the Moon wherefore the Moon is a Light or Luminary as well as the Sun and greater or less Light doth not deny but affirm the less to be a Light as well as the greater and so they are both termed Synonymously and Univocaly Luminaria and not the Sun Luminare and the Moon Speculare as some men would make her to be and so it is said generaly of them and of all the other Planets and Starrs Let there be Lights in the Firmament of Heaven and so indeed is the whole Aether both Calid and Luminous though yet less then the Moon or Starrs becaus Heat and Light are the common Aethereal Qualitys though there may be farr more in one Aethereal Body then another becaus their Composita are Specificaly different but as they are all more Genericaly Aethereal so they must all have their Generical Qualitys without which they should not be Genericaly what they are as well as all Vegetatives and Sensitives though they differ Specificaly one from another in their Sâ—mple Substances and so have their Specificaly different Spirits and Spiritual Qualitys yet must also have such as are Genericaly Vegetative and Sensitive otherwise they should not be what they are Vegetatives or Sensitives and thus indeed they make the Moon to be a Terrella and not Aethereal which they may as well affirm of the Sun and all the Aetheruli and Aether itself and so make it to be no Aether And wheras we Sensibly see the Moon to shine the Question is whether she shâ—ne by her own Light or only by the Solar Rays Reflected from the Earth whereby the Earth should give Light upon her which I have before refuted nor can it be so according to Optike Law if we consyder the very great distance between the Earth and Moon for though Direct Rays pass from the Center Circumferentialy to the utmost Sphere of their Activity as the Solar Rays so Illuminate the Earth and the whole opposite Hemisphere yet Reflex Rays are much shorter though very Vivid and quick becaus they are so Reduplicated and Conspissated like the Horns of a Snail when they are touched and they are proportionably stronger as they are neerer to the Reflecting Angle or Point as we see a Candle much farther by the Direct Rays then any Object Illuminated thereby by the Reflex Rays therof and the neerer we are to the Object we see it better And so though it is said that the Pike of Teneriff may be seen at the distance of two or three Degrees as any Eminences of the Earth may be seen so farr as a Line drawn from the Summit therof will be Tangent upon the Globe of the Earth and perhaps somwhat farther by the advantage of Refraction which may suffice to render an Object Visible about such a distance as three Degrees yet at the first Degree it will be seen very Dull and Obtuse and much more at the Second and he that can see it at the third Aut videt aut vidisse putat though he look upon it at Sunrising or setting when the Rays are most Directly Reflected or with a Telescope which doth Magnify rather then Prolong the Reflected Rays or though the Object be of the greatest Magnitude as the Alps or Apennine or Rock of Lisbon and the like which yet will never be seen very Lucid or Colorate but Confused like a Cloud or Fume yea though it be Specular at so great a distance wheras plainly we see the Moon walking in Brightnes as it is said of her with our naked Ey yea her very Fâ—gure and Spotts Nor is it only by Reflection of the Solar Rays from the Moon herself though that be neerer to the Truth being only by a single Reflection wheras the other must be double first from the Earth to the Moon and then from the Moon back again to us on the Earth wherefore to find out the Mystery of so clear a Phaenomenon we must consyder the Moon in her own Native Light which is so great in herself that thereby she is also Visible unto us in an Eclips in her whole Disk and that part of her Disk which is not Illustrated by the Sun is Visible sometimes or with some advantages and wheras this Visibility is imputed to the Secondary Light of the Sun I have shewed that an Object cannot be so farr seen by his Principal Light Reflected and much less by any Secondary Light Wherefore certeinly she hath some Light in herself and such as is farr greater then the common Light of Aether becaus she may be so seen thereby in the Aether and yet this Light is farr less Lucid or Visible then when and where she is Illustrated by the Principal Solar Light which to explain we must consyder that she also is Aethereal and Connatural with the Sun and so was made one of those Luminarys which were Created in the Firmament of Heaven and sett there to give Light upon the Earth not only generaly as all the rest of the vulgar Starrs but more speciaâ—y and principaly as she is so called the Queen of Heaven and so we must conceiv that they all had not only their own Native Light produced in
they are therefore so Named let us not conceiv that we or any Angel could Mechanicaly form those Glorious Bodys by any the most curious Artifice and much less by our own Imaginations but acknowledg the Divine Creation and Original Institution of Aether and all the Luminarys therin which have been from this Begining therof and so shall continue and persevere untill the dissolution of this present Elementary World Ingenerable and Incorruptible in the Whole though not in all the Parts therof VI. Now let us prais the Father of Lights for all the Luminarys of Heaven the Sun and Moon and Starrs which the Heathen World formerly adored and which we ought all to admire and to adore him who is the Creator therof whose Gâ—ory the Heavens declare and the Firmament his handiwork which though we behold them according to their seeming Aspects yet we perceiv not their Real Magnitudes and Altitudes and much less their wonderfull Motions and Iâ—fluences and though they are but small Portions of one Element yet are many of them greater then any other and some of them then all the rest whose Positions are higher above us then the Center of the Univers is beneath us and whose Motions are without any Rest and yet swifter then of any other Bodys and stronger then of Spontaneous Spirits And they are all such Locomotive Automata in themselvs and every one Moved by his own proper Power going on in his own Path both distant and different from another but never from itself either in Space or Time which are the grand Horologes of Nature without any Weight Springe or Pendulum and yet farr more constant and certein not only marking and dividing by Lines and Numbers but making Day and Night and all the Seasons in the Year and such long Secula and Revolutions as probably shall never attein any Natural Period but be Violently prevented by the Final Conflagration which shall be effected by their own Aether and Element of Fire and all these Firebrands therof who as they were Supernaturaly Generated so shall also be Supernaturaly Corrupted And yet while this Elementary Globe doth stand it is Preserved and Governed by their Progresses and Circuits about the Inferior Orb who as they pass along scatter the Missilia of their various Influences And though they being a very great Multitude to us seem to be in a continual Rout yet every one of them marcheth in his own Rank and File and they are all severaly distributed into Troops and Partys of Constellations and the whole Host of them formeth one most Orderly and Powerfull Militia wherof Sol is the great General and Imperator who himself alone is able to conquer all the Inferior World not only by encountring it with his Victorious Presence which would burn up all before him but by his very Flight and Absence which would otherwise destroy them through their own Indigence and want of his Vital Heat who as the true Adonis brings along with him in his Accesses all the Fruits of the Year and Foetus of Animals and again carrieth away all that is Annual in his Recesses who is Sponsus Naturae As a Bridegroom coming out of his Chamber and rejoicing as a strong man to run his Race His going forth is from the end of the Heaven and his Circuit to the ends therof And there is nothing hid from the Heat therof SECTION XI And God said Let the Waters bring forth abundantly the Moving Creature that hath Life and Fowl that may fly above the Earth in the open Firmament of Heaven And God Created great Whales and every Living Creature that Moveth which the Waters brought forth abundantly after their Kind and every winged Fowl after his Kind And God saw that it was Good And God blessed them saying Be fruitfull and multiply and fill the Waters of the Sea and let the Fowl multiply on the Earth And the Evening and the Morning were the Fifth Day EXPLICATION God having prepared the Elements Vegetatives and Aethereal Luminarys in order to the production and for the use and service of Sensitives did then caus the Waters to bring forth Fishes whose Spirits were before latent in them according to their several Kinds and particularly Whales the greatest of all Animals and so also caused flying Fowls according to their several Kinds to be produced And this was their Specifical Goodnes and Perfection And after God had thus made them Good and Perfect in themselvs he added the Blessing of Procreation whereby Fishes should multiply in the Waters and Fowls on the Earth according to their Kinds And these were the Works of the Fifth Day ILLUSTRATION 1. Of Fishes and Fowls 2. Of Sensation 3. Of the five Senses 4. Of Imagination 5. Of Appetite 6. Of the Goodnes of the Works of the Fifth Day I. WE now ascend into the Region of Life which is not only above all Elementary and Vegetative Nature but also so farr different from them as the same Living Animal is from its own Dead Carcass and though I have termed them all generaly Spirits whereby I intend only Substantial Activitys though they do not breath and Live as Sensitives and the Soul of Man which â—herefore to distinguish from others I shall only call Souls or Psychâ— and so Hebraicaly they only are termed Living Spirits or Souls though as the Poets termed Water Stone Turf and the like Vive so both they and Philosophers conceived that Vegetatives did indeed Live as appears by their Fabulous Transmigrations of Animals into Flowers and Trees and their Anima Vegetativa wheras Scripture thus speaketh only Metaphoricaly when it mentioneth Living Water Stone Bread and the like or that Trees and Corn Dy and I shall never differ about Terms but only contend that Elementary or Vegetative Spirits are also Substantial Spirits which Expression they who also call them Vive may very well allow but I also affirm that they do not Live as these Living Spirits nor have any Perception or Appeâ—ite which is properly and truly Life as I shall shew heerafter to defend my self and all my Expressions from the Opinion of them who either affirm both Vegetatives and Elements yea Matter itself to be Sensitive becaus they have such Affections Inclinations and Principles Created together with their Substances and Imprinted in them by God according to which they Act and Operate and produce such Effects Naturaly as Sensitives do Ingeniously Spontaneously and Artificialy with Perception and Appetite Knowing Affecting and Intending what they do which those Inferior Natures do not nor cannot becaus they have no such Perception nor Appetite properly and truly though Metaphoricaly they are also ascribed unto them in respect to such Effects and also of ot hers who becaus these Inferior Natures have not any such Perception or Appetite therefore deny them to have any such Natural Principles so Created or Imprinted in them whereby according to their several Natures thus Originaly Instituted and setâ— in order they proceed to Act and
is Originaly Let Fowls fly in the Firmament of Heaven and the other words following and every winged Fowl after his Kind seem rather to refer to Gods Creation of them both in that Day then particularly to their Creation out of the Waters and it is said afterward of them as well as of Beasts And out of the Ground God formed every Beast of the Earth and every Fowl of the Air but wheras plainly it is said that Fishes were produced out of Water and Beasts out of the Earth and neither is so before particularly expressed of Fowls I suppose they were made of some more equaly Mist Terraqueous Substance wherin neither Water did so much Predominate as in the Bodys of Fishes nor Earth as in the Bodys of Beasts and accordingly the Bodys of Fowls are of a midle Substance not so Tender as of Fishes nor yet so Fi m and Solid as of Beasts But Fowls though they be generaly Oviparous as well as Fishes yet also Procreate by Copulation and not by Exclusion of the Seed Immediately as Vegetatives and as Fishes generaly are Procreated nor yet by Gestation in the Womb untill there be a Formation of the Foetus as Beasts which is a more perfect Birth and proper to Superior Animals Certeinly they excell Fishes in their Spiritual Facultys of Sens and Imagination as in their Singing Nidification and the like as they are Inferior to Beasts in Imaginative Ingeny and Act generaly And wheras there are some flying Fishes as they are commonly called so indeed they are not Fowls but Fishes which generaly live in the Water as others and only fly above it so long as their Wings are wett which maketh them to be more stiff and strong as Sails are stifned by wetting and so Water-fowls are not Fishes but Fowls that generaly fly in the Air though they can also dive in the Water and continue there so long as their Breath lasteth as we say and so Otters and the like Amphibia are Beasts and no Fishes and though there be Aquatical Insects which afterward prove Flys yet this is no Transpeciation but the Worm both in Earth and Water is only the Embryo or Inception of such flying Insects as the Vegetative Embryo is of a Sensitive Animal II. Having thus farr discoursed of these two Kinds of Sensitives Fishes and Fowls generaly according to my Intention which is only to Elucidate the general System of the World as God himself hath declared it unto us in this Divine History of Creation and to conferr Scripture and Nature together I shall now proceed to discours of Sensation in the same general maner having already declared what I intend thereby that is a Life with Imaginative Perception and Spontaneous Appetite whereby the Animal doth not only Act and Opeâ—ate as all other Inferior Natures but Perceivs what it doth and Consents to do it and so also Contemplates and accordingly Affects or Disaffects the Object about which it is conversant and Exerciseth its Operations which is a Double Operation and not such a Simple Imperceptive and Involuntary or Non Spontaneous kind of Operation as there is in other Inferior Agents but also with a Sensitive Enjoyment therof and of itself and its own Operations in a Living maner by Perception and Appetite as I said which are the proper Facultys of the Sensitive Spirit and that denominateth the Animal Sensitive becaus Sensitive Spirits wherof Perception and Appetite are the proper Facultys are of an higher Classis and farr other Nature then the other Subordinate Spirits Vegetative and Elementary and the Matter which they so Subordinate to themselvs according to that Scale of Nature as I have formerly shewed and as according to that Scale Sensitive Spirits are Sensitive in themselvs and Subordinate the others Immediately or Mediately according to the several Degrees therof to themselvs so also their Operations are either such as they can Act and Exercise of themselvs and by their own Intrinsecal Power or such as they only Command and Govern but are Executed and Performed by the Inferior Spirits Vegetative and Elementary but how the Sensitive Spirit doth thus Command and Govern the Vegetative Spirit and that the Elementary and the like is not so easily Intelligible becaus these several Natures are Classicaly different and therefore also though the Sensitive Spirit Perceiveth what it doth as I said generaly becaus it is Sensitive yet it Perceiveth not how any Vegetative or Elementary Operations are done and performed by those Subordinate Spirits in its own Compositum becaus they are not Sensitive nor can they or the Sensitive Spirit by them Perceiv what they do or how the Work is done farther then as it may have some Sensation therof in itself which is a manifest Evidence to me that there are such several Spirits Classicaly distinct and which as I have said are never Mist together in the same Sensitive or Intellective Compositum becaus there are evidently in it such distinct and different Operations wherof some are Sensible and Perceptible and others are not concerning which I shall discours heerafter and now Inquire into these Mysterys of Sensation which though they be performed within us yet are less obvious then other things without us as any may better see how a Chick is formed in the Egg then how Augmentation is performed within his own Body Also the higher any Nature is the more Excellent and Curious and Difficult it is to be understood And being now entred into this Region of Life I am very conscious in what a dark Adytum I am and how litle Light others do afford me but dabiâ— Deus his quoque finem Wherefore grounding my self upon his Word I shall proceed It is said The Life of all Flesh is the Bloud therof or as it is in the precedent words the Bloud of it is for the Life therof And heer we shall see again how Scripture and Nature do mutualy Interpret one another And I shall first collect from these words that all Flesh that is all Sensitive and Living Bodys have a Bloud or something Analogous of whatsoever Color or Crassitude it may be and that this Bloud is not only the Aliment or Nutriment but the very Rudiment of the Life therof and indeed of the Flesh itself and all other Parts of the Body Potentialy as every thing is Nourished by that wherof it is Constituted and thus it is well observed that in the Formation of the Foetus there is a Bubble of Vital Liquor which first Moves and so forms itself and its own Coat or Canale by a Vital Heat Operating upon it whereby in the Fermentation therof the more Pure and Subtile parts are Congregated in and toward the midle and the more Gross and Viscid are Segâ—egated and amandated to the outsides and there as Milk heated when it begins to cool hath a litle Skin in the Superficies so this Congenerous Liquor which is the Rudiment of Bloud and also of Milk doth begin thereby to form a
tender Tunicle or Vein for itself wherin as in a Canale it also begins to flow and afterward the Heart and all the Sensitive Body is formed thereby and as it doth thus Constitute the Body so also it doth Nourish it and for that purpose passeth through the Heart into the Arterys into which it is Impelled by the Systole or Contraction of the Muscular Heart and Puls therof which is continued though less and less in and through all the Arterys and through them passeth into the Flesh and Veins and so into the Heart Circularly which most true and very Curious Observation was not understood by the Antients nor easily admitted by Moderns becaus the Passage therof without the help of Anastomases is so hard to be conceived but as all Truth which is founded in Nature and not only in Notion though never so Difficult and Inexplicable when it is once offered to Mankind will work out its own way wheras Error though never so Plausible will soon be confuted by it when they are Committed and setâ— together so hath this Truth prevailed and must prevail becaus it is Truth and I thus explicate it to my self I suppose the Veins and Aâ—tery to be several Canales not runing one into another at one end but at the other meeting at the Heart as at a Watermill which receiveth the Bloud out of the Vina Cava as one of the Canales and dischargeth it at last into the Aorta as into the other Canale and the Flesh to be as a very Spongy ground between these two Canales I say the Water discharged from the Mill will flow in one Canale with a Puls less and less according to the Strokes of the Wheel which we will also suppose to be so distinctly and equaly caused by every Spoke therof and becaus it cannot freely pass in that Canale where it hath no farther Passage and Vent and may soak into the Spongy Earth between it and the other Canale it will so soak into them and also supposing it being in that Canale to be raised higher by any Engine or otherwise it will then flow in that Canale to the Mill back again where it hath a Passage and Vent as though Water will not easily flow of itself but be deteined in a Sponge full of it unles it be prest or more Water come to the Sponge yet it will flow together freely in any Caâ—ale where it hath a Fall or any other Impuls which though in this Scheme must be supposed yet is so Realy effected by the Natural Power of the Living Body as I shall shew â—â—â—rafter Again as the Bloud by this Circulation and 〈◊〉 therof doth pass into and Nourish all the parts of the Body continualy which are Potentialy in the Bloud and is the Nutriment of the Life therof so also it is the Instrument of all its Living or Sensitive Operations for from the Heart it passeth not only into the Aorta but also into the Carotides and so to the Brain wherin it is again purified and rectified and from the Brain discharged into the Nervs wherin as well as in the Brain itself it is the Instrument of all Sensation both Perceptive and Motive and this Nerval Succus is also that which I call Bloud according to Scripture which doth not distinguish it into Venal Arterial and Nerval Bloud but Comprehends all under one common Name Bloud becaus it is indeed one Continuous Flux as the Ocean is one though where it flows into several Seas it acquireth several Names Having thus premised and stated the Phaenomena I come now unto the grand Difficulty how all Sensitive Operations are or can be so curiously and wonderfully effected by the Spirits Elementary Vegetative and Sensitive And first as I formerly said I conceiv that there is a proper Elementary Mistion which is Subordinate to every Vegetative Spirit as well as a proper Vegetative Spirit which is Subordinate to every Sensitive Spirit and in this Mistion we commonly take notice of two Elementary Qualitys which are indeed most notable that is Heat and Moisture and which we do therefore Eminently call Innate Vital and Radical but certeinly we cannot conceiv that the Heat is without any allay of Cold or the Moisture of Drines for then they should be so Vehement and Excessive that they should not be Vital and Radical but Mortal and Final wherefore there must be such a Temperament of all these fower Qualitys and consequently a Mistion of the fower Elements and Elementary Spirits wherin they do Subsist and as these fower Qualitys are susceptible of More and Less and thereby of many various Degrees so according to the Arithmetical Rule of Changes the various Mistions therof besides other Simple Elementary Qualitys may be Innumerable unto us Now the Vegetative Spirit to which tâ—e Elementary are Immediately Subordinate doth Collect and Contemper for itself a proper Mistion and fitt Temperament therof such as Naturaly it requireth that is such as God himself when he had first prepared the Elements and after them Vegetatives â—n making of Sensitives in this Fifth Day did then Collect and Contemper for the Vegetative and so prepared and instructed the Vegetative for the Sensitive Spirit according to every Kind and Species therof which was as I have shewed the Original Generation or production therof and first Institution of all Generation and Corruption according to which all Successive Generation doth and ever shall continue unto the End and Corruption of this whole Elementary World And this proper Mistion is not only the Crasis but also the Crisis of the Life of the Animal for as it is Subordinate to the Vegetative Spirit it is Oeconomical and such as doth according to the Original Rectitude and Temper therof Naturaly Increas to an Acme and from thence Decreas again to a Period unless it be Violently disturbed or altered which is the true caus of all Diseases which we therefore call Distempers but if there be no such Violence offered unto it then the Sensitive Animal doth continue from the Birth untill the Death or Dissolution therof like a Lamp which goes out only for want of Oil in sound and perfect Health yet with such Degrees and Variations from one Stage therof unto another as I have formerly shewed and though according to the State of this Original Temperament the Thread of one Animals Life as we call it may be stronger or longer then of another yet I conceiv it is always according to this first Vital or Radical Mistion or Temperament in which the Constitution of every Sensitive Body is founded and though Augment and Decrement as well as Nutrition be of the Vegetative Spirit yet it is also by this Elementary Mistion which that doth Subordinate to itself but cannot alter any Primigeneous Error therin which is Naturaly in it though both Nature and Art may Cure Violent Accidents and though Nature doth of herself always intend the Best as she did obtein it in this first Creation when all things were
as I have observed of fower several Colors from fower several Walls of a Rome crossing one another which yet are seen in any Point of the Room severaly and distinctly without any Visible Intersection and Inversion or Confusion thereby such as appears in it afterward through Water or Glass and the like which are no Natural but Artificial Media of Sight and in both we see not by any Intersecting Rays which pass over the Ey And though Air be much more Dens yet perhaps not much more Opacouâ— then Aether but is as a Medium neither Lucid nor very Opacous and I suppose the Opacity that is in it is more from the Waters above or Vapors then from itself which is an Expansum as well as Aether and it is Opacity that Refracts and Reflects more then Density as Ink doth more then other Water or Glass though as Dens and Heavy Thus I conceiv the reason why the Sun or full Moon rising or setting seem so much greater to be from the Vapors in the Airy Atmosphere as a small Vessel at Sea in Misty Weather will seem as bigg as a greater Ship in Sude Weather at the same distance and the Prospect of them Horizontaly through the Vapors may be as farr as a Line of Vision from them to the Ey may be tangent on the Globe of the Earth and this also makes them seem more Red by Local Union of their Rays of Light with the more Opacous and Dens Vapors as if you hold Leaf Gold against the Sun and so look through it you shall see it Green by the Union of its Yellow with its own Opacity and Density but the Sun at Mid-day and Moon at Mâ—dnight are seen less and more bright becaus the Prospect of them then is through a less space of the Vaporous Atmosphere which is not so great as the Sensible Horizon of the Earth and as the Vapors ascend higher they are less Opacous and Dens as appears by an open Weather-glass at the bottom or top of a Steeple and a Man standing on the top of a Steeple seems less then at the same distance on the ground which is partly from the same and partly from another reason becaus we see him Perpendicularly on the top of the Steeple and more Hemisphericaly on the ground as if we look from the bottom of a Steeple Perpendicularly to the top therof it will seem shorter and neerer then if we stand at a like distance from the bottom and behold it more Hemisphericaly which is the Natural maner of Vision as I shall shew heerafter Again as the Sun at Midday may be wholy Obnubilated by a thick Cloud and not seen at all so he may be so partly Veiled by a more thin Cloud that we may see his Disk but less then when we see him in a clear Sky with the Halo and Lustre of his Rays about him And thus Venus or Mercury or other Starrs rising or setting may appear less becaus their less Lights are partly so Veiled though not wholy Obnubilated by the very Vaporous Atmosphere for according to the several Degrees of the Opacity and Density of the Media and more or less Lucidity of the Objects so they are seen greater or less respectively and proportionably And thus not only External but also Internal Vapors as in Drunken men may Magnify Objects But there is a very great Refraction in the Organ of the Ey which is therefore so composed to temper the vehement Lucidity of the Rays and also by that Refraction the Rays Converge and are Contracted in and by the Spherical Figure of the Ey whereby the greatest Objects may be seen in small And as there is no Visible Intersection and Inversion in the Air as Babys in the Cornea which are Erect Images and not Inverted do plainly shew so neither in the Ey itself after the point of Incidence in the Cornea where the Rays are so Reflected and also pass through it and the Foramen Vveae into the Crystalline Humor whereby they are Refracted and Converge untill after and beyond the Point of Exidence from and out of which they Intersect and are Inverted as I suppose in the Vitreous Humor for the Aqueous Humor is as a Convexoconcave Glass in itself whose Convexity doth caus to Converge and Concavity to Diverge and being Contiguous with the Crystalline Lens they are Opticaly both as it were one Continuous Glass or the like with some small difference between them that is the Crystalline is somewhat more Opacous and Dens and so may Refract and caus to Converge somewhat more and to Intersect somewhat sooner and we may best conceiv of them both as of a Globule or rather Cylinder of a Glass Vessel whose upper part is filled with Water and lower part is solid Glass and having the upper Extremity more Convex then the neather and I conceiv that Rays transmitted through such a short Cylinder will not Intersect and be Inverted within the Body therof but beneath and after the Point of Excidence in the neather Extremity therof and in the Cylinder itself are only proportionably Inflected and distended as if you look through a round Glass Vessell filled with Water and if you pleas also let down a Lens into it hanging by a string and place the Flame of a Candle before it and then apply your Ey behind it you shall see the Image of the Flame Erect and not Inverted though it is true that if you look behind the dead Oxes Ey in the Foramen of a dark Room you shall see the Image of the Object Inverted becaus you look behind the Vitreous Humor therof wherin I suppose the Intersection and Inversion to be and probably in or about the Center of the Ey which may be below the Superficies of such a Sphere wherof the Gibbus in the Cornea is a Portion or Segment and I conceiv that the Irradiation and Actuation of the Species in the Internal Light by the External and Conjunction therwith is before the first Intersection and Inversion of the Rays therof in the Ey becaus we thereby see the Image of the Object Erect and not Inverted and the Internal Light being so Irradiated and having its Species already Actuated in itself by the Conjunction with the External Light is no farther concerned therin nor in the Intersection and Inversion therof afterward in the Retina then in the Babys in the Cornea and that it seeth nothing behind it or backward but only forward which is the very Natural way of Vision and the Immediate Vision is by its own Species so Actuated in the Internal Light as the Standard as in all other Sensations as I have shewed and as the Aqueous Humor is the Organical and Immediate Medium for the transmission of the External Light so is the Vitreous Humor of the Internal Light and as we see nothing in the Air which is the most Natural and common Medium so neither in these Organical Media ordinarily and according to Nature
Accidents nor can he Realy transmute himself or be converted into any other Inferior Nature whatsoever and much less can Matter which is the lowest and basest of all others convert itself or be coverted into any Superior Nature Certeinly that which they so affirm to be in Potentia must be either Ens or Non-ens while it is so in Potentia and if it be Nonens then Non est in Potentia as I have shewed of Vacuity and if it be Ens then as I have said it is also an Entity Created by God in its Potentiality or Chaos and so produced by Natural Generation into Actuality as if Vacuity could be any Ens then it must also be Created by God or Concreated with the World and should not be before nor beyond nor any where out of the Created World and Body of the Matter therof as others have vainly supposed of such an Imaginary Space Nor is their Forma Misti or Compositi any other thing then the Result of the very Mistion and Composition of those Primitive and Simple Entities according to their own Natural Coordinations and Subordinations in the Scale of Nature which God hath so erected and ordered that they have in themselvs all the Natural Principles therof and an Aptitude and Appetite to be so Mist and Composited in all Successive Generation according to that Law of Original Generation and therefore Forms are no such things as are formed or ordered by I know not what Cholchodea or come I know not whence aliunde extrinsecus into the prepared Bodys but as I have shewed there are also other Substances or Substantial Activitys besides the Body of Matter Created by God in and with the Matter that do Consubstantiate Inform or Inspirit it and fabricate and fit it for themselves and also mingle and compose themselvs in and with it into one Mistum or Compositum according to the Order and Oeconomy of Nature by their own Internal Principles and Powers which God hath also Created in them Which Substantial Activitys or Active Substances I therefore call Spirits as the Scripture also doth so call not only Substantial put also Accidental Aâ—tivitys as the Spirit of Wisedom Jealousie Meekness and the like and they may well admit it who say Omnia Animarum sunt plena and particularly that there is a Vegetative Soul which yet as the Scripture doth not so express I can not admitt for Soul is more special and proper to Living Animals but Spirit though Eminently it signifies the chief of Spirits that is the Intellective and so Soul and Spirit are sometimes distinguished yet more generaly it signifies any Substantial or Accidental Activity whatsoever and is so commonly used by Chymists Physicians and others as I also use it in a more Spiritual sens And though I dispute not about Terms yet certeinly such a Proper and Improper Creation of the Primitive and Simple Entitys both of Matter which is a Passive and Receptive Substance and of the Accidents and Affections therof and of all those other Substantial Activitys or Active Substances which I call Spirits and of all their Accidents and Affections Created in the first general Chaos and the Original Generation or Production of them by Mistions Compositions Actuations and Perfections in the Six several Days and accordingly all Successive Generation by Production out of any particular Chaos of the same Entitys or Essences which are so Generated or Produced are such Real Veritys that I am perswaded no Philosopher whatsoever can Realy satisfie himself or others concerning the first Principles and Origines of all things and all the Alterations by Generation and Corruption by any such supposed Potentia Materiae Eminencâ—s and Equivocal Causations Transpeciations and Conversions or the like which are only Terms and Notions and no Realitys in Nature nor can ever confute or disprove this Divine History of Creation either in the general System therof or in any of the particulars which Moses proceedeth afterward to declare And thus wheras the Antients generaly conceived the Aether and Aethereal Bodys to be Superelementary and Sacred he sheweth us plainly how Aether is one of the Fower Elements and so was first prepared in the first Day wherin Light which is a principal Quality therof is said to be so produced for the Substantial Spirit of Fire or Aeâ—her was Created before whereby it is denominated one of the Heavens and afterward termed Expansum as well as the Air nor doth he affirm it to be solid or firm but such a Fluid Expansum as Aâ—r also is and plainly implieth that it was moved with the Light in it about the Inferior Orb whereby God made Day and Night before the Earth or Water or Air were so made or fitted or that there was any Motion therof or therin And the Air which is Naturaly an Expansum cannot be Naturaly a Compressum whereby in its own Element or Atmosphere it should Naturaly seek to expand itself more and thereby Elasticaly press as some would have it Also both Aether and Air are called Heavens as one is the Fountain and Immediate Medium of Aethereal Light and the other the Vehicle and Immediate Medium of Sight and so I suppose that Air doth Refract or Reflect very little nor are either Objects in the Air nor Starrs in the Aether thereby seen Intersected and Inverted as through a Convex Lens in the Air nor so much magnified and distended as Divers see Objects in the Fundus of Water Again in this Second Days Work Moses declareth Vapors in the Air to be only Waters above and thereby intimateth the Special Instrumentality therof in Nature for so indeed Vapor is almost as Chymical an Instrument as Fire Nor yet doth he affirm these Waters to be above all the three Heavens or any of them as some suppose but only in or upon or all over that Heaven wherof he treateth in this Second Days Work or more Criticaly as it is Originaly from above and certeinly we cannot suppose any Water to descend from above but only that whiâ—h first ascended from beneath Nor is this ascent of Vapors the necessary and only caus of Winds wherof we have no mention in the Creation and if any Wind then were it was probably some very tender and gentle breath but greater Winds and Storms which are effects of the Curs are also caused by grosser Vapors which whether moist or dry are not Formaly the very Wind for that as such is only Aer motus but may be the Efficient Causes therof as any other Impuls or Ventilation of Blasts or Ventiducts and generaly moist Vapors Caus more Rain and dry more Wind as appears by Herricans in more hot Countrys And in the Third Days Works he shews how wonderfully God formed and prepared the Oâ—cumene or Hâ—bitable Globe by causing the Waters to Subside in all the Chanells of Seas and Rivers which he cut out for them and by raising the mighty Mountains which may be therefore rightly termed the Mountains
the Godhead Bodily Wherefore all men should confes and acknowledg Without controversy great is the Mystery of Godlines God was manifest in the Flesh. And these are two most admirable and amazing Contemplations which every man may have of himself that he is a Microcosin or Module of the whole Created World and a Nature which in Iesus Christ is also Immediately united to the Creator and Divine Nature And now I desire any to reflect on this whole History of the Creation of the World which Moses hath described and consyder with himself from whom he could derive all this Philosophical and Theological Learning or as it was said Whence hath this man this Wisedom but only from God the Author of all Entity and Verity for though indeed he was learned in all the Wisedâ—m of the Egyptians yet probably that was only such Improvement of some Human Arts and Sciences as they and the Chaldeans and Graecians and other Heathens have made therof and not that Knowledg of these Fundamental and more profound Veritys which he delivereth Certeinly Thales Pythagoras Plato and others who purposely travelled into Egypt to be instructed in their Learning brought back none such into Greece and I suppose that whatsoever the antient Egytian Wisedom or Learning was they received it first from Ioseph and the Hebrews as other Nations since from Moses and the Iews though indeed they seem only to have received or reteined some scattered Notions Fragments or Cento's therof mingling them with their own Fansys and Errors which doth also plainly appear in all Pagan Theology But as our Savior said even untill his time Salvation is of the Iews so also was their Philosophy derived from this Fountain of Divine Truth either by Scripture or Tradition for Language and Letters are the Vehicles of all that Human Science which we therefore call Literature and undoubtedly the Hebrew Language was the first and Original and it is said expressly that before the Confusion the whole Earth was of one Language which was Hebraical as is proved by the Hebrew names of Adam Chevah Sheth and the rest and so also it is said thaâ— unto Eber or Heber were born two Sons the Name of the one Peleg becaus in his days the Earth was divided and his brothers Name was Jockâ—an whereby it also appears that the Hebrew Language continued after the Confusion in the family of Heber from whom it is so denominated and as Shem is called the father of all the children of Eber that is of his Sacred Linage so also from him the Iews who were of that Linage were called Hebrews as Abraham their Father is therefore called an Hebrew Thus as Noah and his Family only were preserved from the common Deluge so Heber and his family only were preserved from the common Confusion of Languages and with the Original Language the Original Knowledg which was delivered from their Ancestors did continue in that Family and probably the rest of Mankind with the Language lost also all those acquired Notions and Terms or at least could make no common use therof for want of a common Language and so in Scripture we read of no great Actions performed by those mighty Builders in many years after and they are said to have been thereby scattered over all the Earth wherof such who were neerest to Heber in Chaldaea and Syria began to learn again both Language and Knowledg from him as may appear by their very litle different Dâ—alects Whence afterward the Chaldaeans by their Conquests and the Syrians or Phaenicians or Syrophaenicians as they are sometimes called by their Navigations conveied Learning both by Land and Sea to other more remote Nations And that which doth most confirm me heerin is that in America wherof the Inhabitants were farthest removed from the Hebrews when it was first discovered no such Literature was found though otherwise they were Naturaly as Ingenious as other men and so might have invented Human Arts and Sciences themselvs as well as others if they had not been so derived from this one Fountain And as the Books of Moses are the most antient of any now extant so I chalenge all Mankind to convince this History of Creation of any falsity or Popularity otherwise then as I have declared in any Sentence or Syllable therof which he hath so truly and accurately expressed that comparing it with all the Discoverys of Nature which have been since made by any others I may term his Sentences Antient Noveltys and all their Discoverys Novell Antiquitys and I must acknowledg my self to have been as much instructed by a more Critical Inspection of Scripture as by any Curious Inspection of Nature itself though I esteem both very needfull as they are mutual Explanations one of the other Thus by the Card and Compass of the Divine Word I have adventured to sail round about the Philosophical World and if any therefore shall call me a Scripturist or Ecclesiastes I should willingly accept it if the Wisest of men had not assumed that Title wherof I am not worthy to partake However from this Specuâ—a of Truth and by the Light therof we may discern the Errors of any others who have wandred from this right Way As first the Iews themselvs after the Captivity being mingled among the Heathen learned their works and the very Corruptions and Prevarications of that Dâ—vine Truth which the Gentiles as I have shewed before borrowed from the Hebrews in respect of whom all other Nations might be rightly termed Barbarous And from this Colluvies flowed all their Sects of Sadduces Pharisees and others and that Rabbinical Philosophy which hath perverted the Simplicity of the Text by Cabbalistical and Allegorical Interpretations and as they make all Scripture such becaus some parts therof as the Visions of Prophets are indeed Allegorical so others would Interpret them also Literaly as in the Vision of the New Ierusalem becaus it is described Quadrate or Square Hieroglyphicaly to express the Immobility therof some have fansied the Superaether not to be Spherical though they might as well affirm it to be Metalline or Gemmeous and of no larger extent then according to the Measure of so many Furlongs But Philosophers have subverted the very foundation and laid several others instead therof and yet most Christians will build upon them rather then acquiesce in the only true and Divine Philosophy though I also acknowledg that if others be reduced to this fundamental System of the World very much Natural Knowledg may be gained from them and that they may help to make a fair Superstructure Nor have I laid down any Theses which I do not prove not only by Authority of Scripture but also by Philosophical Reason and Sensible Experiment and if any dissent from me I shall also desire him to oppugn me with all the same Weapons and as solid and firm for if they be feint and feeble they will bend and recoil on him that useth them As in that famous Controversy concerning
to more Curious trial and examination Also it may be tried how much less the Attractive Power of the Aequator is then of the Poles for certeinly the Magnetical Virtue is not equaly Orbicular but rather Oval and that perhaps may discover it as I before intimated though we call it an Orb and it may be so as there is an Orb of the Emanation of Light from an Elliptical or other Inorbicular Lucid Body and yet the Power therof is not equaly Orbicular as I have shewed for though the Circumferential Extension from the Center be equal yet the Circumferential Power in that Extension may be unequal however it is evident in Magnets that though they be Orbicular yet their Virtue is Oval and so in their Orbs of Magnetical Emanations the Virtue is greater at the Poles and neerer to them proportionably and less at the Aequator and neerer to it proprotionably And not only the Center but also the Poles are very Points as may appear by two Needles placed at one of the Poles which will thrust one against another to attein the very Polar Point which doth most strongly attract them and therefore Divaricate at their other ends as they must according to Statike Law for there can be no Angular Point of two several Lines concurring in it without a Divergence of the two Lines from it Now in this Circular cours of the Needle about the round Magnet it is very observable that if it be moved about it at a distance it doth observ the Poles and Aequator of the Orb of the Emanant and not the Inherent Virtue therof in the Magnet it self though the Emanant Virtue be not Câ—rporeal nor indeed the Inherent as the Magnetike Body is which I have already proved in discoursing of Emanant Light and may appear more manifestly by Magnetike Emanations which penetrate not only Imporous Glass but any other Bodys whatsoever Now wheras it is a general Magnetike Rule that the Correspondent Pole of one Magnet to another is of a contrary Denomination as of North to South and South to North the Magnets are accordingly found to Conform themselvs and the less Magnet will turn about itself so to apply its Correspondent Pole unto the other which is no Flight of each others Poles as some have supposed but a Concordance and Conformity according to the Magnetike Law of their Nature and it doth so not only by Contact of the greater Magnet but at any distance within the Emanant Orb therof becaus as the Inherent and Emanant Virtue of the same Magnet make one Intire Orb of the Magnetical Virtue therof though of several and unequal Powers so also doth the less Magnet endeavour thus to Conform itself within the Orb of the greater Magnet And it may be tried whether as two several Lights in the same place do Colluminate so these two Magnetike Virtues being so placed together do Cooperate by their Emanant Virtues Also if one and the same Magnet be divided into several Magnets the Individual Polarity of the Whole will be doubled and accordingly as they are made by the Dissection two less Wholes so they will also have two Individualy less Magnetike Virtues and according to the Dissection so will the Polarity of each of them be for if the Magnet be dissected by a Line cutting the Axis and Parallel to the Aequator then the Poles Center Axis and Aequator are only doubled that is the former Northern Pole in the one and Southern Pole in the other still remain and where the Dissection is there is a new Southern Pole opposite to the former Northern Pole and a new Northern Pole opposite to the former Southern Pole and the Axis is divided into two and the former Center and Aequator are also changed into two new Centers and Aequators conformable to the Position of these double Poles but if the Magnet be dissected by a Line cutting the Aequator and Parallel to the Axis then the Continuity remaining untill the Dissection be finished which doth end toward one of the Poles it is as if Wax were so divided by a Dissection almost throughout but did stick together only at one end and then the two branches therof produced and erected one above another and after the upper part wholy severed from the neather whereby that last Dissection doth not cutt the Aequator as the first did but the Axis by a Line Parallel to the Aequator as in the former Instance and if we could suppose the Magnet to be so produced and erected Corporealy and then wholy severed there would be one Pole at the end of the greater part of the Magnet which we will suppose to continue in the same Position as it was before and the other part which is first divided and then supposed to be so produced and erected above it must necessarily have another Pole opposite therunto and consequently to that which itself had before when it was conjoined to the other and so when it is wholy severed that part seems to acquire two new Poles of contrary Denominations to the other though indeed the reason therof be only the same as of the former Experiment and they are all only Correspondences according to the Magnetike Law whereby as I said North doth Correspond to South and South to North and so every Point of thâ— Axis between the North Pole and the Center is Southern in respect of it though it be within the Northern Hemisphere of the whole Magnet as England is Southern in respect of the North Pole or Grâ—enland though Northern in respect of the Aequator or Aethiopia and so likewise every Point between the South Pole and Center is Southern and thus if the Magnet be divided by a Line cutting the Axis in any Point the Correspondence of the Poles still remains and if it cut the Aequator yet in effect it is the same at last as I have shewed by the Instance of Wax so dissected and then produced and erected and afterward severed and though this be not so effected Corporealy in the dissection of a Magnet yet the Spiritual Virtue therof being dissected at one end and continued at the other doth so produce itself and run through the whole Body that the part dissected will Correspond Magneticaly with that part from which it is last severed whether according to the Dissection it be requisite that it be of the same or of a contrary Denomination And heerby we may plainly perceiv the Real Individuality of any Elementary Compositum while it is Continuous in itself and Discontinued from others and the Individual Oeconomy therof in itself for so the Magnet while it is one hath but one Center Axis Poles and Aequator and assoon as it is Discontinued the two Parts have each of them all the same Apparatus which is doubled and so even Elementary Spirits have their Oeconomy and are Conforted by Majoration and Consociation as I have shewed And these two Elements Aether and Earth have not only