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
hath greater Advantage and Power over it nor indeed can any of these Contrary Qualitys Exist in their utmost Intension and Extremity which is contrary to the Common Law of Nature and their own Particular Nature is to be Mist in Contemperature or at least to Oppugn others and if either that Mistion or Combat ceaseth their Activity also ceaseth and so they return into their Potentiality as I have before shewed But Fire as it is a Hott Spirit may be overcome with Cold as Flame by the Ambient Air and as it requireth a Rare Body so it is Opprest or Choaked by â—ore Dens Bodys as Water which doth not Extinguish Fire by Cold though it hath some Actual Cold in it so much as by the Fluid Density therof which Insinuateth into and Invadeth all the Fiery Body and so Water Actualy Heated will quench Fire as well as Actualy Cold for that Actual Cold is very soon easily overcome by the Fire and Wâ—rm Water is somwhat more Rare Vaporous and Insinuative and by the Actual Heat the Fiery Body is more opened unto it as Univocal Spirits do generaly open their Bodys one unto another whereby it doth as well or better prevail against it then Cold Water Also warm Liquors Tinge or Dy better then Cold by their Insinuation but Clammy as Milk and the like do most notably Suffocate Fire yet if the Fire be not by such Insinuation Penetrated but only covered with some Continuous Bodys it will not be Suffocated because its own Body is the same and not Altered thereby and therefore Iron Candent in a Box continues hott almost as long as it would out of it wheras Flame which is only a Fiery Vapor is soon putt out by an Extinguisher which returns the Vapor upon itself and so stifles the Flame And if Coals of Fire be covered with some Ashes the Fire in the Body so covered doth long continue though the Flame Emitted be presently Extinguished thereby And therefore it is to be observed that as Fume is a Niggard becaus it is not Incensed so Flame which is so continualy Emitted is a great Waster of Fuel and of the Actual Heat therof which still passeth way and becaus it Ascends doth less Diffuse the Heat but is therefore fitter for Boiling for it being a Fluid and Subtile Vapor doth embrace other Bodys with the Inherent Heat therof which is much stronger then Emanant Proportionably and by such Insinuative Penetration it doth better Melt Brass and such other Metalls that are more Penetrable by it and more easily Fusible in themselvs wheras Iron is so Robust Contumacious and Consistent in itself that it doth not yield much to Flame but is to be Melted by the Contact of Inherent Fire of Charcoal and the like Again if Fire can overcome its Enemy wholy then it is more Augmented by the Potential Fire therof which it Univocaly Generateth and Produceth also into the same Actuality with itself as Water cast in a small Proportion upon a very Ardent Fire doth increas it and Assist it as Smiths commonly find by such Practice and I suppose Fire may be made so Intens as to burn and spend the very Fume and Fuligo of the Fuel Also there is apparently an Antiperistasis between such Contrary Qualitys though some pleas to deny it by a greater Antiperistasis of Contradiction which doth Excite them mutualy but especialy the Victor which is commonly Fire and this is the very Nature of their Contrariety which as I have said Marcet sine Adversario and the Conqueror is both Continued in his Actualâ—ty and Increased in his Activity by the Combat And that I may not seem to speak Metaphoricaly I shall plainly shew that there is Realy such an Intentional Conflict in these Inferior Natures though neither Sensitive nor Intellective in themselvs For thus is this Combat between Heat and Cold Managed as it were in a formed Batell wherin first they draw out their Forces to their Frontires not only their Emanant but also their Inherent Powers and not Circumferentialy after their ordinary maner but Purposely and Directly to that Part and toward that Point where the greatest Opposition is and wheras otherwise their greatest Power is generaly in their Center where it may best Unite and Fortify itself for the same Politike Reason to Preserv and Defend itself it doth now Issue forth to the very Confines of its own Body and there Encounter the Contrary Quality which would destroy it As in a Boiling Pott the Bottom therof which is next to the Fire is most Cold so as you may safely feel it with your Hand and so it is observed that the Vital Heat is Internaly greater in Winter then in Summer for Contrary Qualitys not Mist but Actuated in several Substances do thus Resist one another as Homogeneous Qualitys do Evoke and open their Bodys one to another and are more ready to Unite and Combine together And where one Contrary Quality doth begin to prevail against the other that Retireth back again to its Center where it is strongest as Heat to the Stomack And so in Vesseâ—s of Beer frozen and as some say of Sack But if one prevail so farr against the other as to Rout and Profligate it then it flys away in Vapor or such Fugitive Corpuscles fitt to retein iâ— as in Flames and Dissolutions and the like Now wheras it is said that the Motion of Fire is upward toward its own Element though it be true that generaly it is so yet I do not conceiv that to be the Reason therof becaus Local Motion Upward or Downward is Immediately of the Matter and Body and not of the Spirit and therefore Aether is Uppermost Becaus it hath a most Rare Body and so Flame Ascends Upward becaus it is Vapor Accensed which by that Accension is also more Rarefied and wheras that is Properly Culinary Fire wherin anyother Element may be Predominant in the Mistion therof Vapor or Water Rarefied is the most fitt Body to retein it in its Actuality for Air though as Rare yet hath a Proper Quality Contrary to Heat that is Cold as I shall shew heerafter wheras the Moisture of Vapor is Indifferent as I have said and therefore it exhibiteth a most Lucid and Subtile Fire and such as is most like to Aethereal but if the Fire be Actuated in a more Aqueous or Terrene Body it doth and necessarily must Descend and Aurum Fulminans Incensed flys every way with the severall Bodys more Rare or more Dens that are Segregated and Dispelled by the Explosion III. The other Quality of Aether is Light which as it is most Glorious in itself and doth Actuate the Visibility of all this Spectable World so by the Spiritual Analogy therof it doth not only discover the Nature of other Elementary Qualitys but also of Vegetative and Sensitive Qualitys and the very Substances of Spirits in some respects Symbolicaly and Hieroglyphicaly so as I can not conceiv a fitter representation
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
Alterations Generations and Corruptions appearing in it such as Maculae Comets and the like as I shall shew heerafter which plainly prove both that it was Mist with the other Elements and was a Generated Compositum in the first Perfection therof and that now it is Imperfect and yet the Diurnal Motion therof is still as Regular as before as well as the constant and Immovable Position of the Earth and therefore most probably there is some other Special Quality which doth Preserv it in that Regularity as Verticity doth the Earth and Magnets in their Polar Positions And as this Element is most Active and Operative so God who doth nothing in vain and is stiled The God of Order and not of Confusion did therefore first Perfect it and Produce the Active Qualitys therof as the Chymical Instruments of Nature whereby it was first sett on work and so at last when he shall Dissolv this whole Elementary World it shall be by Fire both Aethereal and Culinary Congregated and Condensated as before the Fountains of the great Deep were broken up and also the Cataracts of Heaven opened and shall thereby again Melt down this whole Inferior Globe if I may so speak with a Deluge of Fire as he did formerly overflow the Terraqueous Globe with a Deluge of Water wherof he hath thus farr declared unto us the maner but not the Time for Of that Day and Hour knoweth no Man no not the Angels in Heaven nor may we compute it by any Motions of the Heavenly Bodys or of any of them for this Dissolution not being Natural but Violent doth therefore attend no Natural Causality but may be at one Time as well as another II. The Spirit of Aether being Fire the most Proper Qualitys therof are apparently Heat and Light which are neither one and the same in themselvs nor do Immediately Subsist or Proceed in or from one another but both in and from the Substantial Spirit For apparently one may be Actualy without the other as Heat without Light in Fume and if there be not also Light without Heat as in the Gloworm and other such Bodys yet certeinly the Actual Heat is not Proportionable to the Actual Light therof and heer in the Text Light only is Named and not Heat though they are partly Synonymous in their Original Etymology and very Congenerous and Social Qualitys in Nature Proceeding from the same Substantial Spirit But I can not conceiv Drines as I have said to be any Second Quality Proceeding from Heat nor indeed very Symbolical or Homaeogeneous with it but rather another Collateral Quality of Earth and Indifferent between Heat and Cold for Vapors Oils and the like which are very Moist Bodys are more Inflammable then Salts and Ashes which are very Dry and all Heat doth Melt or prepare for Fusion which doth Actuate Moisture wherefore all Consistent Bodys generaly are Actualy Cold and Actualy Dry or at least Indifferent to either Heat or Cold to be Actuated in them But the Proper Action of Heat is to Heat or Univocaly to Generate or Produce Heat out of other Inflammable Bodys which thereby it doth also Move becaus as I have said it requires a most Rare Body and so when Heat begins to be Actuated it begins to Rarefy the Body Heated which being an Expansion therof necessarily causeth some Local Motion and so it Melteth and prepareth for Fusion by Rarefaction and even Iron Heated doth Swell before it Melt and in order therunto it doth Convell and Corrode the Parts of the Bodys as may appear by the Operation of Aqua fortis in Dissolution of Metalls and as it thus Operateth in respect of Corporeal Rarefaction or Comminution which is Preparatory therunto so it is Spiritualy Active in itself and Causeth Motion as a fitt and Analogous Instrument therof aswell as in its own Aether as I have shewed though that be probably as Rare as it can Naturaly be becaus it is the most Rare Element and can not be more Rarefied by any other Elementary Quality and hath already Produced the greatest Rarity that it can in itself But though Motion be such a notable Instrument of Heat as generaly it is also of all the Operations of Material Spirits upon the Matter yet neither Heat nor any others are only Motion as I have formerly shewed generaly and shall now shew particularly concerning Heat which is not so much Caused Originaly by Motion as it is a Caus therof though the Generator may Generate Heat which was Potentialy before in the Body wherin it is Actuated by Motion as I have said Mediately but more Immediately by Rarefaction and it s own Aethereal Motion is Caused by its own Natural Heat and not Heat by Motion for so Light and Heat were Created in it first at least in order of Nature beâ—ore there was any such Motion or Circumvolutâ—on of the Aether which followed therupon and whereby God Dâ—vided the Dâ—â—rnal Light from the Nocturnal Darknes and so made Day and Niâ—â—t Artificial Also if Motion be Formaly Heat and Heat Motion then Cold which is the Contrary therof mâ—st be Rest and Rest Colâ— which it is not for it doth both Expand Ice and also Compress Water in the Sealed Weather Glass and certeinly Expansion and Compression are not without Mâ—tion becaus they Vary the Extension and consequently the Locality of Bodys so Expanded or Comprest Nor are Motion and Rest Contrary Actively but only Advers Localy for Rest is not Active and thereâ—ore Motion cannot be Activeâ—y Contrary to Rest aâ— I have shewed but Heat and Cold are both Active and Activâ—â—y Contrary And if any can suppose that Heat is a Motion one way and Cold another way I desire them to assigne the different Local Motions of these or any other Spiritual Qualitys which they never yet have done nor indeed can do becaus they are no such Motions Naturaly Certeinly Heat and Cold which are most Contrary Qualitys require answerably Contrary Motions but as there is no such Contrariety between Rest and Motion so neither is there in Motion itself wherof there is only a Local Opposition as I have said for Motion is only one and the same Principle from which no such Active Contrariety can Possibly proceed though it may be an Indifferent Instrument of Contrary Agents as of Heat and Cold. Again Heat and Cold may be Mâ—st together into one Temperature which we call Tepor and that is both Hott and Cold though Mist and more Remiss thereby wheras Opposite Motions can not be so Mist for if Heat should be by Local Motion one way and Cold by it another way which though not Properly Contrary yet must be Diametricaly Opposite and Advers then one such Motion must necessarily stay and stop the other mutualy whereby there should be no Motion at all and consequently neither Heat nor Cold and this Tepor is as I have said per omnia and not only per minima much less by any Imaginary Parallel or
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
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
by some kind of Vegetative Expansion and Compression as I shall shew afterward As Fishes are expressly said to be produced out of the Waters wherin their Spirits were before latent so they require a Body Aqueous wherin they Reside and Operate and they were accordingly formed of the Water as it was then Mist with the other Elements and thereby prepared for such productions and formations and though some may wonder as I have formerly at this strange formation of the Bodys of Fishes how their Flesh and Bones which are Firm and Consistent though not so much as of Fowls and Beasts should be made of Fluid Water which could not be Transmuted into Earth since there is no such Transpeciation as I have before proved yet heer also we may see how these Mysterys of Scripture and Nature do Consist and Correspond together for so it is found by Experiment that some Trees and Fruits as Willows Pumpions and the like may be as much Augmented thereby and so the whole Sensitive Body is still formed of Bloud for every Mistum conteineth all the Elements and their Virtues and there is in Water or Bloud also sufficient Matter and so drink if not so Nutritive yet may be as Augmentative as Meat as appears in such who drink much and eat litle and Sensitive Bodys as of Tadpols may be formed of Water and if we consyder the Mistion of all the fower Elements and the Doctrine of Potentialitys which I have before deduced from the Chaos of all these Potentialitys and already approved by many other Instances as also it may be clearly confirmed heerby we may understand how as I have said it is indeed the Clavis of all Generation and Corruption for thus all the Terraqueous Composita are Terraqueous having also some Misture though less of Air and Aether in them and so in their Generation or Corruption if the Terreous Qualitys be Actuated they appear to be and so indeed Actualy are Terreous Bodys and have a proportionable Firmnes or Consistence which as I said is a Terreous Quality as Smoak is turned into Soot and the like and if the Aqueous Qualitys be Actuated and the Terreous reduced to their Potentiality then the same Bodys will be no longer Firm and Consistent Actualy but Fluid as in Fusion and Corrosion of Metalls whereby it is said that even Gold itself may be reduced to an Oil or to some such Aqueous Body and others affirm the like of any Terreous Bodys whatsoever and so though Aereous Qualitys according to the less Misture of that Element in Terraqueous Bodys are not so easily and commonly Actuated yet thereby or by Vapor or both Camphire and Salts may be Volatilised as Meteors may be in the Air like Amurca oâ— Mudder standing in the top of Water yea by Actuating the Aethereous Qualitys therin the Terraqueous Body may seem to be all Fire as Iron Candent Pitch Wax Tallow Oil Spirit of Wine and the like Inflamed But the Bodys of Fishes are not so Terreous as to Sink to the bottom nor so Aereous as to Swim and float above the Water being most fitly poised and prepared for their Moving in their Native Element Water As the Spirits of Fishes are Sensitive so the more Perfect have all Senses except Hearing which some deny and also that they have any Auditory Nervs certeinly they do not hear themselvs becaus they are generaly Mâ—te and yet I rather conceiv that they have also the Sens of Hearing becaus they have the more excellent Sens of Seing though perhaps their Hearing may be very Dull as their Element of Water is no very fitt Medium of Sound Yet Oisters and such Imperfect Fishes have neither of these Scientifical Senses Seing or Hearing but only Feeling and Tasting and perhaps Smelling which as I have said is Concomitant and Assistant to Tast though the distinct Organs of any Sens are not discernible in them nor any Brain or Heart but they seem to be one Lump with something like a Bloud in it which all Sensitives have and also as I suppose something Analogous to the Organs in more perfect Animals of such Senses as they have and so of Imagination and Appetite which are the common Sensitive Fountains of all the Senses and wherin they Subsist though they have no Imaginative Ingeny as I shall shew afterward and therefore no Sensitive can be without them and consequently not without some apt Organs therof And heer I must observ that as every Specifical Nature is most excellent in its own Specifical Difference becaus it is the very Specifical Difference therof so in the same Classis the lower Species may have some Inferior Qualitys more Excellent or at least more Vehement and Notorious then the Superior Thus Fishes are generaly more Voracious and less Valetudinary then other Sensitives and Augment vastly and Procreate abundantly especialy such as Generate by Ejection and Superinjection of their Seeds and not by Copulation as is reported of Whales and their Fecundity is expressly mentioned in the Text that the Waters brought them forth abundantly and so again Emphaticaly repeated and therefore I do not conceiv as some that this Difference happened by the Deluge which indeed did not concern Fishes becaus it is so intimated in their very Creation But in all these and many other Piscine Qualitys and Facultys the Whale and such other grand Animals of the Sea do excell and such Thynni Balaenae and immania Cete are therefore called Sea-monsters not becaus they are Anomalous but from their vast and terrible Greatnes and the chief of them which is supposed to be the Whale is termed Leviathan whom God himself hath largely described elsewhere and saith of him Vpon all the Earth there is not his like he is King over all the children of Pride I suppose in respect of his great Bulk and Strength generaly though his strength in proportion to his Bulk be not so great as of many Terrestrial Animals especialy the Elephant which is also termed Behemoth and who in that respect is said to be Chief of the ways of God But Fowls are of the least Bodily Magnitude though their Spirits be of an higher Kind then Fishes and yet more allied to them then to Beasts and therefore made in the same Day with them and so it is also observed that their Brains are more Conformable to the Brains of Fishes and the Brains of Beasts to the Brain of Man The Bodys of Fowls are less becaus the Air in which they were made to fly is a more Rare and weaker Fulciment then Water though otherwise their flying is Analogous to Swiming and such a kind of Sliding or Creeping and their Wings and the Motion therof to Fins and the Motion therof and as they were not produced out of the Air nor their Bodys formed of it for as I said all Animals as well as Vegetatives are Terraqueous so neither of the Water as Fishes for it is not so said of them but as it
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
Formalities of all Elementary Vegetative yea even sensitive Natures to be only Matter and Motion as Aaron said of his Materials I cast them into the fire and there came out this Calf and so to set up several Figures of things as the Jews did the Figures which they had made and Heathenish Idolaters their Idols and Images Wheras indeed it is rather the Art of a Statuary than of a Philosopher thus to make Mercurius Ex quolibet ligno or as he who having only an Hercules of Wax in his shop when one came to buy of him a Mercury could presently turn his Beard into a Galerus his Club into a Caduceus and his Buskins into Talaria and so he might as well have made thereof a Iupiter Iuno Venus Man Beast or Tree or as we say Quidlibet ex quolibet Which yet shou'd be only Wax varied Thus our new Philosophers not acknowledging all those several Primitive Natures which God in his Infinite Wisedom pleased to Create like Etymologists can derive one thing from another so far as scarcely to leav any Primitives Cartacean Philosophy which describes the World in Paper otherwise then God hath made it to be in Nature beginning Cogito Ergo Sum and so proceeding Cogito Ergo Est as though becaus the Operation doth indeed prove the Essence of the Cogitant it did therefore also prove the Real Entity of any thing Cogitated and yet this is all the Argument it can afford us to prove that First and Fundamental Truth That there is a God Cogito esse Deum Ergo Est. Whereas the most Judicious and Ingenious Father long before had Invented the first Argument when disputing with a Sceptike he first proves that he Is because he doubts whether he Is or not and because he is a Creature thereby also proves that there is a God the Creatour whom I shall rather chose to follow than any such Neophytes who when God saith in the Beginning he made Heaven and Earth say he made only Matter and Motion and professing that they had deliberated and tried to deduce all this Spectable World from a Chaos or from Matter only diversified by its own Motion Figure and the like have asserted it to be Matter whereas God expresly declareth that he Produced it out of a Chaos in the Six Days Works and who make Sol and the Planets and the Starrs to be the Centers and Foundations of all the Vortices of Matter and Corpuscles about them whereas the whole Aether Air Water Earth and Vegetatives were made in the Three first days before them Whereupon I may very truly and safely pronounce Aut haec non est Scriptura aut iâ—ta non est Philosophia For mine own part I must here profess that having long since studied Philosophy in the University and read over several Philosophers both Antient and Modern I could never find a satisfaction in any of them and if I had not reflected on this Divine History should have been tempted as others to Invent some new Philosophy suitable to mine own Fansy For now he is no Philosopher who willnot attempt to make a new Philosophical World and produce his Module therof shewing how it might be best made and with least Charges but certainly it is most Ridiculous and Impious thus to presume that God must therefore have made the World according to our Module becaus we judge it best rather than acknowledge that to be best which he hath made becaus he who made it is Infinitely Wiser than us Wherefore to find out how God made the World I had recours to his Word reading over this first Chapter of Genesis again and again and also many Commentators in whom generaly besides the first Article of our Creed concerning God the Maker of Heaven and Earth I found more of Aristotle than of Moses yea even Translators seem to incline that way but the Cabalistical Rabbins and Scholastical Philosophers by their Jewish and Heathenish Interpretations have so Confounded and Obnubilated this Divine Light that almost all Christians fear to approach it and seem rather to dread and adore it at a distance as some Inscrutable Mystery and some think they greatly favor Scripture by restraining it to Theology and Morality and not intitling it to Natural Philosophy and so as it were going backward cover it with the Mantle of their Indulgence that the Philosophical Nakedness thereof may not appear to themselves or others Whereas considering for what end this Divine History of Created Nature was writ and being sufficiently confident of the Intrinsecal Verity and Extrinsecal Evidence thereof I adventured to look into the Naked Simplicity of the Text and endeavored first to discover the plain and true System of the World which God the Creator hath described therin and therby reveled unto us Which I have accordingly expressed in my Explications being only a brief Philosophical Paraphrase upon the Text and yet while I thus Explicate the Text by my Paraphrase I still submit my Paraphrase to be judged by the Text and I therefore set these Explications as a Partition or Cancelli between the Divine Word and my Human Illustrations therof which I have also deduced from the Created Nature as the Counterpart of Scripture and have hearkned to the Voice therof as to the Echo of the Creating Voice of God Nor do I dissent from Pagan Philosophy Animo Contradicendi or to flatter Christianity which is far above it but shall also retein any thing of Truth that I have found therin and all advantages therof either Platonical Speculations Peripatetical Ratiocinations or Epicurean Sensations yea even Sceptical Caution it self and am Dogmatical only in such Theses which according to the Law that I impose on my self I shall first prove by the Concurrence of Divine Authority Human Argument and Sensible Experiment and if I knew any more ways of Probation should not decline but most gladly embrace them Neither do I thus offer any thing to the World wherof I have not first satisfied my self after so long trial and strict examination wher in I could never yet find any thing considerable either of Reason or Sens which I could not fairly reconcile to the Divine Authority of the Text. Also I have adventured to propound many Hypotheses which though I dare not so confidently Assert yet I should not Insert them if I did not esteem them very Probable for indeed it is the most proper and a sufficient Task for any Philosopher to Inquire only what God hath Created and I ever reputed it a great Vanity in any who presume to go farther and will also offer to shew what he might have Created not without some Insinuation of what one most Profanely Expressed That if he had stood at Gods elbow when he made the World he could have shewed him how to have made it better as though whatsoever Hypothetical Natures or Poetical Worlds they please to fansy and describe Natura aut facit haec quae legis aut faceret Possibility
consydering it I need not disprove it for it plainly proves itself not to be being only a Negation which is its own Denial of what any would Affirm or Imagine it to be and so Vacuum est Non ens or Vacuum Non est or Non est Vacuum are tantamount Yet becaus some are so fond of it that not only like Lovers they feign it to be that which it is not but I think would almost like Paracelsians Create it to Be by their own Imagination therof I shall briefly argue against it And certeinly there is no such Vacuity becaus God himself never Created it nor indeed can he becaus it is a Nonentity which is not Creable but as I have before shewed the very Negative Term from which Creation doth commence and which doth necessarily Caus that to Be which it Creates becaus Being is the other Affirmative Term of Creation which is from Not being to Being And wheras it is commonly demanded Whether God could not Possibly have Created two or more Worlds having Such a Space or Distance one from another or one Part of this World having such a Space or Distance from another I answer He might if he did also Creute such a Space or Distance which as I have shewed is Realy Extension without any Body or Matter which I suppose they who ask the Question and any Materialists themselvs will not so easily grant and they who affirm the Extension itself to be one and the same with the Matter wherof it is the Extension must by granting it deny it and so Contradict themselvs for then that Extensive Space or Distance must also be Matter The Philosophers Reason against Vacuity That then two Bodyâ— should not be together and yet no other Body nor consequently any Extension or Extensive Space therof nor indeed any Thing which may Disterminate them be between them is so very true and Cogent that I profess to dispute no farther with him who shall deny it until he can shew me the Fallacy or Infirmity therof Sensible Experiments against it are manifold and there is such a Constellation therof in the whole Sphere of the Universal Nature that I shall collect them all into one Statike Rule that is no Weight nor Power can wholy Remove any Body out of the present Place therof though it may Rarefy or Expand it and so Exue part therof unles another Body may Succeed and if it do so Remove any Body another doth Naturaly and so must Necessarily Succeed As let Air be suck'd out of a Bladder the Sides therof will Proportionably Approach and at last Close together and if by an Airpump or Expansor the Operation should be so Strong as exceed the Consistence and Strength of the Glass such an Exuction would also break the very Receiver Now certeinly there is no other Caus or Reason of the Adhesion of the Air to the Bladder or Glass which are Heterogeneous and therefore Discontinuous Spiritualy but only the Continuity of Matter and Motion therof to Union as I have said which is to prevent Vacuity or any Discontinuity of the Universal Matter So in a Siphon though the overweight of Water in the longer Leg be requisite yet the Motion of Descent by the Gravity doth not otherwise Caus so great a weight of Water in the shorter Leg to Ascend then only by its own Natural Decession whereby the other doth as Naturaly Succeed as may appear if any Aiâ— be lett in at the top of the Siphon And it is not as when a Preponderous Weight or Prepotent Power at one end of a Rope draws up a less Weight tied to the other end therof for as Air is not so fastned to the Bladder or Glass which are Heterogeneous so neither Water to Water though Homogeneous becaus Water is a Fluid Body and hath no such Consistence as will endure any such drawing but only such a small and weak Consistence as I shall shew heerafter But one part therof in the Siphon is so United to another by this Natural and most Indissoluble Ligament of Adhesion and Union of Matter to Matter so that for the Necessary Completion of the Universal Body therof so great a Weighâ— of Water doth Succeed otherwise Water in the Siphon might run at any hight if the over-weight were the only Caus. And Air Rarefied by Flame in a Glass though much Lighter Draweth up Water which is Heavier by being again Condensated in itself by Cold after the Extinction of the Flame or Fire whereby it occupys a less Space and the Water doth Succeed it and Ascend as Naturaly to prevent the Vacuity as it doth Descend in a Whirlpitt Yea as I have shewed this Motion to Union is most Natural and Predominant even over Motion to Station and no Body can Move any way in the whole Orb of Matter by any Private Motion whatsoever unles the Universal Body therof be first Completed And therefore the whole Body of the World is and must be as I have said Orbicular not only becaus the Superaether is most Rare and therefore I suppose most Fluid and all Fluidity doth Naturaly Conglobate as I have before shewed but though we should suppose it most Dens and Firm or Consistent yet it must be Perfectly Globous becaus that is the Proper and only Perfect Figure of Union to which this most Natural Motion to Union of the Mâ—tter must reduce it and as it would reduce the Bladder or Glass or any other most Consistent Bodys to Perfect Union Inwardly if the Air could be wholy Exucted and no other Body within it so it would also Outwardly to a most Perfect Globular Figure if there were no Body without it becaus God hath Created in it a Principle of most Perfect Union which is Globular Now as all Sens doth militate against Vacuity so I know no Sensible Experiment which hath ever yet been offered to prove it but such as when Vacuists themselvs have farther consydered it they have at last found therin some Plenitude which they did not discern at first and I very much wonder how ever any man first fansied such a Vacuity other then as a Notion of such a partâ—cular Notfinite or Negation of any Extension whenas Mankind hath never yet so Imagined any of the rest as any such Nullity in Number or Nontime either Coacervate which is as if an History should thus begin In the 6954 th year before the Begining of the World or Interspersed which is as if we should affirm some Nontime or Nonday between Sunday and Munday or the like Having thus Consydered Matter as it is in itself with the Corporeal Quantity or Extension and other Accidents or Affections therof whereby only we can know it as we may Spirits by their Spiritual Qualitys let us now so Review it simply as it is in itself with all the Accidents or Affections therof and severaly and distinctly from any Spirit or Spiritual Quality whatsoever wherof I shall discours heerafter and see if we can
Ingredient in their Compositions but also such a fitt Mistion Internaly and such Instrumental Causalitys Externaly as may Evoke and Actuate the Accidents or Affections therof without which they will not Operate or Appear and whereby their Operations and Appearances will be very strangely and suddenly Altered as I have said of Wine and Spices which are Actualy Cold to the Touch but Hott to the Tast and so some may be Cold to the Tast which will afterward become Hott by farther Concoction in the Stomack and the like Now this Union or Local Mistion of Matter and Spirits must not only be per minima Corpuscula but per omnia Puncta though Maceration and Comminution are indeed Degrees therof and Preparatory to Mistion and every Compositum being Macerated and Comminuted is thereby Prepared for Corruption and so for a new Generation according to that general Maxim in Nature that Union doth fortify and Disunion weaken not only Proportionably according to the respective Parts but in the Whole And so the more the Maceration and Comminution is into less and less Particles the more Preparation is there for a new Generation which is by Perfect Mistion or Adunation and not by Aggregation only becaus without such Adunation there is no Generative Composition nor indeed any Mistion but a Local Separation and consequently no Compositum Generated either Substantial for so a Mule must be Perfectly Mist and Composed of an Equine and Asinine Substance otherwise it should consist of Indefinite Equine and Asinine Particles which should not be a Perfect Mule but a greater Monster then any Poetical Hippocentaur or Hircocerv which is only half of one Kind and half of another or Accidental as of Contrary Qualitys Heat and Cold and the like wherof there can be no Contemperature without such a Mistion for such Qualitys are not like Passive Affections of Matter having only Degrees in themselvs as Density and Rarity Gravity and Levity and the like but being also Active in their own Nature would Naturaly Act to the utmost and be most Intens in themselvs if they were not either Violently Obstructed by some Contrarietys or Impediments which by their Nisus they also endeavor to overcome and break through or Contemperated by a Natural Mistion of their Contrary Qualitys per omnia in and by the Primitive Generation therof out of their Potentiality into Actuality by Degrees and which is their Natural Remission For their Temperature must be by a Perfect Union of both whereby neither hath any Advantage over or against the other by being in the least Disunited or having any private Sphere of Activity in itself for then it fights against the other to the utmost as Fire and Water and the like which if it were so in their Composition there should never be any Natural and Continuing Contemperature thereby but the most Temperate Flesh should have only so many several Pricks or Needles of Intens Heat and Intense Cold which would be rather a double Torture then any gratefull Temperature And so Lucretius his Meadow of Flowers though at a distance through the Infirmity of Sight it may represent one Confused Color yet Sensibly hath so many several and distinct Colors and so dry Powders of Blew and Yellow being very finely Pulverisated and Mâ—xt together by a close Aggregation may appear Confusedly Greenish which is only the same Infirmity of Sight and may be rectified by a Microscope wheras Nature is certeinly Natural that is most Genuine and Real in all her Operations and not as such Uncouth Opinions would render her only External Violence and Imposture And as there must be such a Local Union of Spirits per omnia Puncta of the Body of Matter to Consubstantiate it and Appropriate it as a Particular Body for itself which otherwise could not be so Consubstantiated per omnia so the proper Union or Mistion of Spirits among themselvs though it be Coextensively per omnia yet if it be not also Spiritual that is Spiritualy Contemperated and Coadunated the Generation will be Imperfect and either Momentany or Meteorical As if Cloth or Paper be wetted with Water though there be a notable Imbibition therof by the Cloth or Paper yet they are not Perfectly Impregnated and so there is no Perfect Generation but they seem still to remain Cloth or Paper and Water severaly and distinctly in their own Natures and not to be Mist into one Compositum and yet that Imbibition is an Inception therof so that when they are Perfectly Separated again by Exiccation and Evaporation the Vapor which is a very Subtle and Intenerating Menstruum as I shall shew heerafter doth Evoke and carry away with it some of the Spirit of the Cloth or Paper Mist with it But Oiled Paper seemeth to have a farther Degree of Imbibition and is not so easily Separable and is like Staining with Colorate Corpuscles Liqued that are so Imbibed which is of a midle kind between Mingling of dry Colors and Dying in Grain And there is a Perfect Coextension or Local Union per omnia of Emanant Colors which yet is not Complete Generation becaus their Substantial Spirits are not Localy United though the Emanant Qualitys are Localy Mist per omnia as if Rays of Light be Transmitted through a Blew and through a Yellow Glass so as they Intersect and are thereby Localy Mist per omnia there will be a Green Generated by that Intersection or if you hold the two Glasses Partly one over the other against the Sun where they are Single they will appear Blew and Yellow and where Double a very Orient and Smaragdine Green and yet these being Emanant Rays belonging to their several Inherent Qâ—alitys must necessarily remain several and only make a Local and Temporary Compositum of the several Emanant Qualitys while they are so Localy United per omnia And this Generation or Corruption is Instantaneous and without any Gradual Process for in the same Instant when the Blew and Yellow Rays are United a Green is thus Generated thereby and when they are Disunited it is Corrupted And so some more Perfect Generations which are not only Material and Local but Spiritual Compositions as of Sounds Magnetical Virtue Life and the like but there are in some others Inceptions and several Successions from the Primitive Corruption to the Ultimate and Complete Generation which Chymists therefore call a Process and again generaly according to the Process of Generation so is the Process of Corruption yet if the Extrinsecal Generator or Corrupter be more Prepotent it may Generate or Corrupt more strongly and suddenly and also more durably though some Compositae do require more Time and will not be Generated as such in less Time or by more Prepotent Generators as Fire doth strongly and suddenly Generate and Corrupt generaly any Elementary Composita being the most Active Element yet some will not be so Generated by the Torrid Power therof but in more Time by a Calefactive and Gentle Heat
in Baths Hors-dung hott Sands and the like And in all Generations which are not Momentany as that of Emanant Colors and the like there are first Inceptions and Embryons therof and so more and more Perfect Composita by Degrees in every Instant of the Process therof which if it be produced to the Perfection of the Species is Perfect and otherwise more or less Meteorical and Imperfect But though Local Union only doth not make a Perfect Generation of the Compositum which therefore is as suddenly Separable as it is Miscible yet no perfect Generation can be without such a Local Union per omnia as well as Spiritual Unition as I have said and such a Generated Compositum as is by both is not easily Separable or Corruptible And I desire that trial may be farther made heerof whether any Substances so Separable were ever so Generated and Spiritualy Impregnated per omnia as Metall Corroded or dissolved by Aqua fortis which will again return into its own Body and perhaps was only Comminuted and made more Fusile but never Impregnated by the Aqua fortis which commonly appears by Alteration of the Density of the Body But Flame which is a most Momentany Substantial Compositum as I shall shew heerafter is a more Perfect Production of the Actual Fire out of the Potentiality of the Fiery Vapour and so seems continualy to be Corrupted and pass away with every Individual part of the Fume And I suppose Brine to be a Perfect Compositum of Water and Salt which can not be Praecipitated nor Percolated or the like And it appears plainly that they are so Mist per omnia by the former Experiment of their Condensation which can not Possibly be only by Aggregation or Allocation Nor can they be sever'd by any Filtration though never so Subtle and Powerfull as may be tried by Mint Willow or the like sett in a Glass of Brine which will draw up both the Water and Salt together and though by the Vegetative Power and Plastical Virtue therof it will afterward Excern and Expume the Salt a while yet it will be soon overcome and killd by it as Salt doth generaly kill all Vegetatives except some Seaweeds which require and retein a Saltnes in themselves if it be too strong though a little Saltness and such as the Plastick Virtue can overcome and subordinate to itself may excite Vegetation both in the Earth and Seeds Thus as Matter is Consubstantiated with Elementary Spirits and they one with another so also with Vegetatives and they with Sensitives and so certeinly Vegetatives might be Mist one with another as well as Sensitives are in a Mule and the like which are more Intire and Indivisible in themselvs and not so Miscible as Vegetative Spirits as I shall shew heerafter though they are none of them Properly Indivisible like Immaterial Spirits becaus they are Material and do Immediately or Meditately Consubstantiate the Matter which is Divisible But probably none of these Spirits are necessarily Ingaged in any Particular Body or part of Matter nor Confined unto it but only Conteined within the Universal Body therof as I have said becaus no Matter which is equaly Indifferent to all Spirits and Receptive therof is so mutualy Ingaged to them Yet as Elementary Spirits do require a several Density or Rarity of their Bodily Composita which they Form for themselvs according to requisite Degrees of Density and Rarity though generaly without any Regular or Symmetrical Figures So Vegetative Spirits have a Plastike Virtue whereby they do also Regularly and Symmetricaly Effigiate their own Bodys and the Bodys of Sensitives whereunto they are subordinate and make them more Organical as fitt Officines and Instruments for those more Regular and Oeconomical Spirits which Oeconomy is only Potential and not Actual untill Generation And then becaus they are also very Vehement and Operative Spirits and like Culinary Fire would soon be Extinguished they require a constant Fuel and Nutriment yet that Nutriment is not like the Fomes of Flame which is only Fumus Accensus and so the Individuality of the Flame is continualy changed with the Individuality of the Fume but a subordinate Nutriment of Vegetative Spirits by Elementary and of Sensitive by Vegetative which are so Subordinate one unto another as I shall shew heerafter And the Compositum Vegetative or Sensitive which as I have said is more Intire and Indivisible as it is also more Oeconomical remains the same in its Oeconomical Individuality till it be corrupted otherwise a Tree as an Oak or the like should be like Theseus his Ship at last not the same which it was at first and so an old Beast should not Remember what he did when he was young if he should not continue Individualy the same But though the more Excremental Parts as Leavs Flowers Hairs Nails and the like do often decay and are as often renewed and the more Integral Parts less as Pith Bark Flesh and the Like and the more Noble and Constituent Parts least as Root Wood the Skeleton Veins Arterys Nervs Intestines and Organs yet certainly the Individual Predominant Spirit Vegetative or Sensitive which Denominates the Compositum and renders it Individual doth remain untill the Dissolution therof The Excess of Nutriment is turned into Augment of all those Parts and perhaps of the Spirit itself which as it may be Mist with other Heterogeneous Spirits as in a Mule so may also Unite with more of its own Homogeneous Spirit and be Augmented thereby untill it attein its Acme Nor is there Properly any Consistent State without any Growth or Decay as in a Square but when the Growth ends the Decay begins though more like the Ascent and Descent of an Arch then of an Isosceles that is most at first and last and least in the midst The Excess of Nutriment and Augment doth Generate other Individuals of the same Species and though Generation be during Nutrition and Nutrition during Augmentation if the Nutriment be Copious and the Actual Virtue of the Spirit Vigorous which can Concoct to all those Degrees and accordingly Decide what is requisite for those several Uses yet if otherwise a Beast or Tree be Penuriously Nourished it will be Dwarfed or very little Augmented and Generate less becaus Nutrition is First and most Necessary for the Individual Compositum Augmentation Next and Less and Generation Last and Least And indeed Nutrition and Augmentation are as other Subordinate Generations for the Preservation and Growth of the Individual Compositum and for the other which is therefore more specialy called Generation becaus it is Coordinate and Specifical for the Propagation of another like Individual Compositum which is by Collecting and Composing another Specifical Spirit and Body into the Epitome of the Seed which as I have said by its own Intrinsecal Virtue doth Intrinsecaly Generate itself and so becomes another Compositum in itself Effigiating its own Body and Nourishing and Augmenting it and afterward also Generating another by
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
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
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
Comprest and the Predomination of the Spirit not Varied by Corruption and therefore it reteineth still such an Actual Nisus which when the External Violence is removed becomes a Motus ad Restitutionem And yet both the former and the latter are generaly Confounded together which hath so much Confounded the right Knowledg and Understanding therof but being thus clearly Explained and Distinguished will very much facilitate and clear our Discours therof And this may evidently appear in all the Experiments of Rarefaction and Condensation or of Expansion and Compression As first in the Sealed Weather-glass which is the true Thermometer without any Communication with the External Air and accordingly with the Variation of the Density or Rarity of the Body therof from which it is defended by being so Sealed and is only Varied in itself by Heat or Cold which are Spiritual Qualitys Penetrating the Glass or Operating upon it by their Emanant Contact and consequently upon the Water or any other Liquor within it which whatsoever it be we will generaly call Water and if Cold have no Emanant Rays like Heat yet it may as I have shewed Generate Univocaly a Potential Cold in the Glass and so thereby also in the Water by Producing the Potential Cold therof into Actuality as also Sound which is another Quality of Air Mist in the Compositum therof may be so Produced as I shall shew heerafter And therefore the Water in the Sealed Weather-glass doth not Fall in Hotter Weather nor Rise in Colder as in the Open Weather-glass but Contrarily Rise in Hotter and Fall in Colder Weather becaus the Included Water being Intrinsecaly Rarefied by the Heat doth Extrinsecaly Compress the Air which also would itself be Rarefied and hath therefore an Intrinsecal Nisus therunto in itself but yet is Comprest Violently by the Water which is more Dens and Robust in itself and the Air more Rare and Tender in itself and so again the Included Water being Intrinsecaly Condensated by Cold doth Extrinsecaly Expand the Air which also would of itself be so Condensated and hath therefore an Intrinsecal Nisus therunto in itself but yet is expanded Violently by the Water which is Condensated and being more Prepotent as I have said doth so Expand and draw down the Air to fill the Space which it hath left Ne detur Vacuum Also if the Sealed Weather-glass be carried up to the Top of the highest Steeple or Hill where the External Air is much more Rare then at the Bottom yet the Water will not suddenly Fall as in an Open Weather-glass becaus the Water and Air in the Sealed Weather-glass have no such Communication with the External Air and the Corporeal Rarity or Density therof but is only Rarefied or Condensated by Internal Heat or Cold and that can not so suddenly be Produced in it as to make any such Variations wheras in the Open Weather-glass becaus it is Open the External Air doth Corporealy Communicate with the Included Air and so by Mingling with it doth suddenly Vary the Rarity or Density therof as Vinegar Mingled with thick Ink or the like And therefore the Included Air is suddenly Varied and sooner by the Rarity or Density of the External Air then by the Heat or Cold therof which require more Time Univocaly to Generate Heat or Cold in the Included Air whereby it may be Rarefied or Condensated in itself wheras if the External Air be Actualy more Rare though more Cold from other Circumstantial Causalitys as in clear frosty Weather or the like the Included Air in the Open Weather-glass will also be more Rare becaus as I have shewed it doth Communicate and Mingle with it and so if it be more Dens though more Hott as in a Minepitt the Included Air will be also more Dens for the same Reason and consequently the Water will Fall in the former and Rise in the latter Experiment so that the Open Weather-glass is indeed rather a Pycnometer as I may call it Also in the common Experiment of drawing up Water in an Urinal or other Vessel by Flame or heating the Vessel assoon as the Actual Flame which did Actualy Rarefy it is Extinct the Air is again Condensated and the Water will ascend suddenly or more slowly if it be heated and afterward so Mingle with the External Air and Participate of the Rarity or Density therof like any other such Pycnometer for so it stands at that Hight wherunto it hath Ascended and will be Varied afterward as in any Open Weather-glass by applying Heat to the outside of the Glass which will make it to Fall and when that is abated to Rise again and not stand afterward as low as it Fell as it doth at that Hight which it atteined by the Calefaction before And it is consyderable in this Experiment that the Air is Rarefied so notably in the Glass by Flame or Fire within the Glass together with all the Fume therof and yet the Rarefaction of both which is Proportionably as much in Extension as the Water which Ascendeth afterward doth not Depress it below the Stagnum therof in the Basin wherefore certeinly it must pass out of the Glass whose Neck is filled and closed with the Water therin equaly with the Levell of the Water in the Basin as the Top of the Torricellian Tube is with the Mercury that is in it by some such ways and passages as I shall heerafter discover and declare concerning the Torricellian Experiment And it doth not depress the Water below the Stagnum therof in the Basin as Air Rarefied within an Open Weatherglass doth the Water therin below the Standard therof becaus in this Experiment the Water not having yet Ascended above the Levell therof in the Basin doth not Superpend nor hath any such Nisus to Return downward or descend as in the Open Weather-glass or Torricellian Tube wherin the Cylinder of Water or Mercury doth so Superpend upon and above the Stagnum and therefore hath such a Nisus of Returning again Downward as I shall also shew afterward And so also in this Experiment after the Water hath Ascended in the Glass and hath thereby such a Nisus of Returning Downward again if the Air above it within the Glass be then Rarefied again by heating or the like the Water will fall as well as in any other Open Weather-glass as I have shewed And the true Reason heerof is not from any Natural Springe of the Air or Abaction or Pulsion outwardly as I before noted becaus the Expansion is Violent and beyond the Natural Density of the Common Air and the Restitution to it Inwardly Natural as of bent Steel to its own Natural Figure for that which is more Constant and Proper is Natural and the other Violent Wherefore also the â—râ—e Reason why in this or any other Open Weather-glass the Water doth not Return to its Levell unles the Air within the Glass be Rarefied so farr though it otherwise might not being Imprisoned as in the Sealed Weather-glass is becaus
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
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
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 perhaps Auxiliary Qualitys with all and every the Simple Qualitys of the other Sensibles as their Proper Sens which is Tact is the Fundamental Sens of all the other Senses as I shall shew heerafter so I fear to seem too Curious and Novell heerin to others and also doubt lest by putting too much of this new Wine into old bottles I should offend others having not any Current Vocabula whereby to express the very Names of these Principles nor Authority enough to Coin them yet I shall generaly express my Sentiment of the more Active and Aqueous Principle both of Odor and Sapor which I call Acidum or Sharp as also of the Terreous Principle therof which I shall call Fatuum or Vapid and so leav it to others more particularly to distribute them And so I conceiv that accordingly in Chymical Separation the Vaporous Spirits or Effluxes are more Acid and the Caput Mortuum more Fatuous and Stupid and in Natural Generation and the Process therof the Succus of Fruits and the like is first Acid or more Acerb and afterward more Sweet then Strong or Rancid and at last Vapid wherin the more Active Quality first prevailing in the Fermentation doth Actuate some such Acid Humor which makes the Fruit or the like more Acid and Poinant and then by expens of the eagernes therof by Evaporation and a more equal Distribution in the Concoction of both Qualitys it becomes more grateful to the Sens or Sweet and as that Temperature begins again to be dissolved more Rancid and at last when the Active Quality is wholy emitted in the Effluvia or Consopited and overcome by the Terreous Vapid Thus also the Mouth which tasteth Meat hath judged therof Infanti Melimela dato fatuafque Mariscas At mihi quae novit pungere Chia Sapit And therefore generaly elder men delight more in such Acid and Poinant Sapors becaus their Sens of Tasting is more Weak and as I may so say Insipid in itself and children in Sweet-meats which are of a more equal Temper and consequently more suitable to their more exact Sensation There is an old Problem whether Odors do Nourish which I suppose may easily be resolved that they do not nor cannot Nourish as Odors for so Sapors as Sapors do not Nourish becaus they are only Spiritual Qualitys and no Materia Nutritiva nor can they Migrate out of their Bodys nor do they so much Nourish in and with their Bodys as Condite Meats and Dâ—inks wherin they Inhere and there are many other Qualitys which are neither so Odorous nor Saporous and yet more Nutritive and Assimilative But as Sapor doth most properly commend Meats and Drinks to the Appetite which greatly conduceth to Nourishment and so there is sometimes a better Concoction and Nutrition of and by that which is more gratefull to the Tast though less wholesome in itself then of that which is more wholesome and less grateful according to the the Consent and Confederacy of Nature especialy if the Delectation and Aversation be extraordinary as in Longing or Loathing so next to Sapor Odor also which is very Homogeneous with it as I have said doth by a pleasing Fragrancy excite the Appetite and so though more remotely may Musike at a Feast as Siracides observeth and the Color of Wine when it looketh Red and sparkleth in the Glass as Solomon observeth but these are only Sympathetical Exhilarations and Provocations of the Sensitive Imagination and Appetite which yet conduce to Vegetative Nutrition and plainly shew the Subordination therof and Combination between them and so Physicians generaly prescribe Mirth at Meals as he also adviseth Eat thy Bread with Ioy and drink thy Wine with a Merry heart But the greater Question is whether Vapors as Vapors and particularly Odorous may Nourish and then they are to be consydered either as they may pass into the Brain and so certeinly they may Intoxicate as some find by Sents of Winecellars Fumes of Tobacco and the like yea sweet Perfumes if strong and vehement may caus Headach and it hath been credibly reported that some have been Poisoned by Venemous Sents wherefore iâ— will be very hard to conceiv that the Animal Spirits may not as well be refreshed and cherished by benigne Vapors as by maligne thus distempered or as they pass by Introsuction or Inspiration into the Lungs and so seem to be not only for Refrigeration but since there is more Inspired continualy then Respired it may deserv farther Inquisition whether the rest doth not pass out of the Lungs by the Heart into the Arterys and therebyserv both for Purification and Attenuation of the Bloud and also for Nutrition for though I conceiv Elementary Fire or Air alone not to be Nutritive yet I know not why Vapors may not Nourish as well as Drink since they are only Water Rarefied and there is not only Air but also much Vapor in the Atmosphere wherin we breath and which we continualy suck in by such Inspiration and if that be too pure an Air and not sufficiently Vaporous as in the Andes or if the Vapors be more Adusted by Fire of Charcoal or the like or Corrupted by much breathing in a close Room or the like we feel great want of a more Nutritive as well as Refrigerative Air and plainly the Birth or Foetus while it it in the Mothers Womb and is Nourished by her hath no Use of the Lungs nor Inspiration thereby but assoon as it is brought forth it needeth this Breath of Life as it is termed as well as any other Nourishment and cannot live as before without it though there was before the same Motion and Heat of the Heart which did need as much Refrigeration as afterward and though it may seem very strange that Vapor thus passing Immediately from the Lungs by the other passages through the Heart into the Arterys and not like other Meat and Drink first into the Stomack should Nourish without any more Process of Concoction yet it may be also consydered how much sooner Drink in an empty Stomack is Concocted then Meat and whether Vapor which is so much more Rare and Fusile then Drink need any such Process and may not by the Heat and Motâ—on of the Bloud be Concocted and Mist with it which is all that I intend by this kind of Nutrition and so I refer it to the Judgment of learned Physicians who if they shall judg it to be so will also judg the Atmosphere to be of such consequence as I formerly intimated IV. All the Rivers run into the Sea yet the Sea is not full Vnto the place from whence the Rivers came thither they return again as the wise Philosopher saith most truly and Philosophicaly according to the Divine History of the Creation of Waters beneath and Waters above and the mutual Reciprocation therof though perhaps not according to Popular Understanding for indeed the Popularity which some weak and shallow Wits impute to Scripture is rather in their
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