Aether is not Solid or Firm. And the Reason assigned why the Aether should be Solid and Firm is more Vain then the Hypothesis which is becaus it Moves one way and the Planets therin another way and therefore there must be Seaven Spheres of them and an Eighth of the Fixed Starrs and to these is since added a Ninth and a Tenth which must be the Primum Mobile to solv these Phaenomena Wheras in the First Day there was only one Circumvolution of the whole Aether one and the same way to make Day and Night and so untill the Fourth Day and then we do not read of any such Division therof into Spheres as of the Disposition of the Water and Earth into a Terraqueous Globe but only of the Creation of the Starrs Nor is this Supposition of Aethereal Spheres any Solution of the several Advers Motions for perhaps the slower Motions of the Fixed Starâ—s as they are therefore so termed Comparatively which are also Advers to the Motion of the Aether may be as several and then they must also allow as many several Spheres for every one of them and so for any of the Planetary Satellites about another Planet Also the Circumvolution of them by the Primum Mobile must be either by a Corporeal and External Impuâ—s and then they must Cohere to it like the Circular Spheres of an Onion which is the usual Comparison which Cohesion will also make the Circumvolution Conjunct and one and the same way as if you turn an Onion so about otherwise if they do not so Cohere no Motion of the Inferior Spheres will be Caused by the Circumvolution of the Superior or Primum Mobile as if you turn a Wheel about an Axis without any Contact much less can it Move all the others so many several ways Or it must be by some Spiritual Potentia which must be either of another Spirit and so Infinitely or of itself as indeed it is and then the several Planets and Starrs may also aswell have such several Potentiae in themselvs as the Primum Mobile and so many several Spheres Moving themselvs and their several Planets in them by such several and Advers Motions Also firmnes or Consistence is a Proper Quality of Earth as I shall shew heerafter and not of Aether and though the Aether be Mist with all the other Elements in some small Proportion yet the Consistence which it haâ—h thereby is very Inconsyderable and less then of Air and Water which yet are Denominated Fluid Bodys and not Consistent and is rather like the Terrene Opacity therof which doth not fix any Color in Aether nor Reflect like Earth or Water though very much Assisted by the vast Profundity therof which is somwhat Analogous to Opacity as well as Density as may appear by Deep Water which seems more Black and Specular then Shallow The Spirit of Aether is Fire as the very Name therof doth Import which also plainly declareth the common Opinion of the Antient Graecians though they who deny the Thing would also elude the Etymology And so the Persiaâ—s who worshipped the Sun therefore Consecrated Fire and used it in their Mysterious Ceremonys And all Language both Sacred and Profane hath ever stiled the Sun Hott which all Sens doth likewise attest though this also and any thing whatsoever will be evaded by a resolved Error and instead therof Fire is placed in a new Invented Sphere or Province which it must have in Conformity to the great Bâ—dys of the other Elements and which is termed Concavum Lunae or Caelum Incognitum All which Absurditys were only Philosophical Inventions to preserv the Idolatrous Reverence and Religion of Hâ—aven which is now together with them to be Exploded by Christianity Nor do I suppose Aeâ—hereal and Culinary Fire to be several Elements Genericaly Different becaus they have the same Proper Qualitys Heat Light and others though they may perhaps Dâ—ffer more Specificaly becaus Aether hath other Proper Qualitys as Circular Motion and Inflâ—ential Virtues which may not be in the other or at least not Actualy as the Eâ—eâ—entary Earth hath Magnetical Virtue whâ—ch is not Actualy in all Terrene Bodys and there is certeinly a greaâ—er Mistion of the other Elements in Culinary Fire which renders it more Impure then Aethereal But there is Heat very notably in Aether which is Instrumental in the Rapid Motion therof for Heat being a most Active Quality is also very Motive I know not whether any Actual Heat can â—e without Actual Motion though Heat be not only Motion nor Motion Heat as I shall shew heerafter And this Motion of Aethereal Heat must necessarily be Circular becaus as I have shewed if there be more Motion then the Body Moving can Exercise and Expend Directly it will Move it Circularly and Aether can not Move any other way for being more Rare then Air it will not Move Downward into it and being more Dens then Superaether which is also Superelementary and most Heterogeneous it can not Move Upward into it but being already in its own Proper Sphere and Station it Moves only in it which must be Circularly and therefore also it Moveâ— Perpetualy becaus it is Moved by its own Proper Potentia which is alway Actual in itself and not Corrupted or Obstructed by any other and it therefore Moves Equaly becaus there is none other Causality to make any Increments or Decrements therof And it is by a Spiritual Qâ—ality in itself which is not to Rest as the Motion of Matter Nor is it Invaded by the Supeâ—aeâ—her and it is Defended from the Ambient Air by that Rapid Motion which affordeth no Time requisite for the Air to Operate upon it and therefore it is more Ingenerable and Incorruptâ—ble then the Inferior Elements and probably doth not Emitt aâ—y of its own Matter and yet by its Emissary Rays is itself the greatest Operator of them all and doth Generate and Corrupt them and so generaly all Superior Elements do most Operate upon the Inferior and the Inferior less upon the Superior Nor doth it need any Fuel becaus it is not continualy Incensed and Extinguished like Flame whose Individuality is therefore Varied as Successively as the Fâ—me but Aeâ—her hath its own Spiritual Potentia always Actual in iâ—self whicâ— is not Corrupted nor Oâ—structeâ— by any otherâ— But I conceiv that the Regularity of the Aetâ—ereâ—l Circâ—mvolution Exactly in every Day Natural is from a Special Quality which was also Actuâ—ted therin in this first Day and so continuâ—th and is a Natural Motion therof Anâ—â—ogous to the Vâ—rricity of the Mâ—â—net whereby it reduceth â—tself to the Regularity of â—ts Polar Position And this I colleâ—t from the Text wherin 〈◊〉 said that God so made Day and Night theâ—in and though the Proper Aethereal Virtue according to that general Power therof doth so carry it about with a Perfect Regularity yet since it hath been Accursed and Blasted as well as Earth for the Sin of Man there are many particular
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
more then formerly it being in itself only the utmost Extent of a Weather-glass and Epitome of a Pump III. The First or Principal Quality of Air is Cold as Heat is of Aether which being Contrary do Mutualy Temper one another and thereby also preserve the Body of Water that it should not be wholy Resolved into Vapors by the Emanant Heat of Aether nor Congeled into Ice by the Contact of the Cold Air and both of them do extend the benefits of that Temperature to the Earth and all the Vegetatives and Animals therin But becaus some deny Air to be Cold before I proceed any farther I shall prove it I know not that ever any denied or doubted Heat to be the Proper Quality of Aether or Fire which also tâ—e Text doth imply becaus it is Synonymous and Connatural to Light and belongs to the same Element though Light be only mentioned for all the other Qualitys of Aether from another special Reason which I have already declared And expressly Drines is the Proper Quality of Earth which is therefore in the Text Emâ—nently called the Arida and so also our Saviour calls it in the Gospell that is the Primum Aridum Wherefore either Air or Water must be the Primum Frigidum but Water is apparently most Moist and so is every where termed in Scripture and by all Mankind except some Philosophers And that Air is most Cold was the antient Opinion of Pythagoraâ— and afterward of the Stoikes and may be proved by that very Argument whereby the Peripatetikes would establish the contrary Opinion which is their Syzygy of the Elements and their Fower First Qualitys for they say Air is most Moist and therefore Water is most Cold and so prove one Error by another wheras by the very same Induction I prove Air to be most Cold becaus that which themselvs assigne to be most Moist that is Vapor is plainly Water Rarefied and not Air nor like it in any thing but only in Corporeal Rarity which is very different from all Spiritual Qualitys and that Vapor is Water and not Air I shall evidently prove heerafter Also it doth very Sensibly appear by Wind or the Motion of Air which Cooleth and if it be not Vaporous but Pure and Clear Air though most Cold it drieth rather then Moistneth though as I have said before of Heat Drines or Moisture are not Congenerous with either but Indifferent between both it and Cold and may accompany one or other according to Circumstantial Causalytys But when Air is most Vaporous it is commonly most Tepid as appears by South Winds and the Surface of Water which is next to the Air and is soonest and most Congeled wheras Subterraneous Springs are never Congeled like Subaâ—reous Rivers but are rather observed to be Warmer in Winter and Cooler in Summer though perhaps not Positively but Comparatively and probably Earth hath more Misture of Aether and Water of Air and so Ice which is Congeled and Actualy most Cold is Actualy most Aereous whereby as they say it is more Expanded but Properly Rarefied Yet Water hath generaly some Actual Cold in it as may appear by Washing and especialy by Laving or Waving the Hand in it which Motion doth more Actuate the Cold of Water as Winds do Actuate the Cold of Air though as Heat in a Burning Glass doth not Instantly Burn so Cold which is less Active may not suddenly Cool and being Mingled with Vapor in all the Atmosphere the Air is thereby Tempered and doth Cool less and from many such Circumstantial Causalitys the Activity therof may be much abated And though it be generaly Actuated by Motion yet it is not therefore Motion as I have said of Heat and therin also proved Cold not to be either Rest or Motion formaly in itself and though Heat generaly caus some Motion yet Cold may be without any Sensible Motion as in Ice wherof the whole Body and all the Parts therof per omnia are Consistent and Immote And there may be a very notable Motion and Commotion without any notable Variation of Heat or Cold as if the Torricellian Tube be filled almost with Mercury or Water and some Air left in it and then stop'd with your finger and suddenly Inverted as I before mentioned you shall observ a very notable Commotion in the Ascent of the Included Air through the Body of the Water or Mercury almost like the Commotion that appears in the Dissolution of Metalls by Aqua fortis and yet no notable Variation of Heat or Cold which plainly shews that the notable Heat in the other is not from the Motion but rather the Motion from the Heat as heer it is from the Weight and so Motion being a Common Instrument both of Bodys and Spirits is Caused by any of them and sometimes doth Caus them Equivocaly but is not Univocaly in itself any other thing then Motion as I have shewed before generaly and shall still proceed to shew particularly in every thing which may Colorably be suspected to be only Motion Now though Aether and Air be the more Active Eâ—ements and Water and Earth less Active and consequently the Proper Qualitys of Aether and Air which are Heat and Cold more Operative and of Water and Earth which are Moisture and Drines less Operative yet they also again Differ among themselvs and so Cold is less Operative then Heat and Drines then Moisture Thus Heat by Contact or otherwise so Intens as to prevail against Cold doth sooner overcome it then Cold Heat as Fire Warms the Ambient Air almost Instantly but the Ambient Air doth not so suddenly Extinguish Fire in Iron Candent and though it prevail so farr against Flame as to to destroy the Individuality yet it can not prevent the Successive Generation therof Nor did the English or Dutch who Winter'd in Groenland or Nova Zembla find their Fires or Lights to go out in the Coldest Seasons And in their Antiperistâ—sis and Conflict Cold doth more Excite and Provoke the Potential Heat then Heat doth Cold for so it makes Flesh to Burn and Blister and Nive perustus is no such Improper Phrase but when the Cold overcomes the Heat it Mortifys and causeth Gangrenation which is sometimes prevented by applying a more Moderate Cold as of Snow or the like which doth not Profligate but rather Excite and Recover the Internal Heat again Thus though the Proper Effects of Heat be to heat and of Cold to cool yet by Antiperistasis they may Produce Contrary Effects which pilanly shews that there is such Antiperistasâ—s in Nature and not only in Notion Also from other Circumstantial Causalitys they may Produce other Collateral and Consequential Effects as I have already observed of Heat But wheras Heat first Rarefieth and then Condensateth contrarily Cold first Condensateth as Water in the Sealed VVeather-glass by the Frigefactive Power therof and so also in any Open Water and then Rarefieth by the Congelative Power therof as in Ice And as Metalls
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
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
That there was an Earth Comprehending also the Water as I have before shewed And the Water is heer called Deep which generaly in the Hebrew Style signifys Deep Water or Sea and heer the Element of Water like Altum and Profundum in the Latin Also the Waters are expresly mentioned in the following Sentence But Earth and Water were not first Created such a Terraqueons Globe as now they are and were afterward so Divided and Disposed in the Third Day and then first made to be such an Ocean of Waters and Dry Land both appearing together and composing one Surface and Circumference of their common Globe for that was the very Work of the Third Day Wheras the Psalmist saith of this first Creation of the Earth Thou covered'st it with the Deep as with a Garment And the same is implied heer in these words And Darkness was upon the face of the Deep that is of the Waters which first covered the Earth and not Immediately upon the face of the Earth which was then covered with the Waters Also the Darkness which was the Antecedent Privation of Light doth imply the Informity and Inanity both of Aether which is the Elementary Fountain of Light and of Air which is the Vehicle therof to the Terraqueous Globe and that as the Water was Created above the Earth so they above the Waters for it is said the Darkness which was then in them was upon or above the Waters And so God saith to Iob concerning the Sea When I made the Cloud that is the Dark Air the Garment therof and thick Darkness a swadling Band for it And so also was the Aether from which the Light was afterward Emitted through the Air to the Terraqueous Globe above the Air. And this Situation of the Elements may plainly appear by the Order of the Succeeding Creation wherin the Aether which is highest and next to the Superaether which as I have said probably was perfected in the Begining was first furnished with Light and then the Air with Vapors and lastly the Terraqueous Globe with Vegetatives in the Three first Days And so again the Aether with Starrs and then the Air and Water with Fowls and Fishes and lastly the Earth with Beasts in the Three last Days Also I collect from this Original Situation of the Elements that their Several Bodys of Matter were Proportionable and Conformable therunto that is the Matter of Earth was most Dens and consequently most Grave and therefore Lowest the Matter of the Water less Dens and consequently less Grave and therefore above the Earth the Matter of the Air more Rare and consequently more Light and therefore above the Water the Matter of the Aether more Rare and consequently more Light and therefore above all the other Elements and next to the Superaether which is most Rare as a fit Habitation for pure Spirits And that as every Element had its Proper Body of Matter so also its Proper Elementary Substantial Spirit Pure and Unmist in the first Creation therof And it was the Work of the Spirit of God Moving upon the face of the Waters to Prepare and Predispose them by fit Mistion and Temperature of them all and thereby to Produce their Proper Qualitys out of their Potentialitys into Act Gradualy and Successively And that their Potential Qualitys and also all other Simple and Primitive Substantial Spirits not only Elementary but in and with them Vegetative and Sensitive and all their Potential Qualitys were Created in the Begining together with the Matter that is Vegetative Spirits and Sensitive Spirits of Beasts in the Earth and of Fishes in the Water for so it is said Let the Earth bring forth Grass c. and again Let the Earth bring forth the Living Creature after his Kind c. and so also Let the Waters bring forth abundantly the Moving Creature that hath Life c. which plainly implys that these Spirits were in them before otherwise they could not so bring them forth And they were then Latent in those Elements Respectively which are Predominant in their Composita II. Thus was the Inferior Globe of these fower Elements first Created Inform and Inane which is more Emphaticaly exprest in the Original Language then can be rendred in any other The Author of the Wisedom of Solomon calleth it Matter without Form that is without any Corporeal Formosity or any Mistion or Forma Misti as they term it Both Greeks and Latines generaly call it Chaos and have preserved the Historical Tradition therof which they received from Antiquity But they seem also to Comprehend in their Chaos the Superaether as well as all the Elements or otherwise to have had no knowledg therof Also they Confound all together in one Congeries and thence have fansied that the fower Elements had their Actual Qualitys Existing therin in their highest Degrees and that there was Extreme Discord and Enmity among them And so Empedocles and others make Lis and Amor Original Causes of all things which were afterward Comtempered therin and the Poet accordingly Aque Chao densos divum numer abat Amoros But upon the Review of our Divine History as I find no farther mention of the Superaether in any of the Works of the Six Days and therefore conceiv it to have been Perfected in the Begining and first Creation therof for so it is said of it Whose Builder and Maker is God that is more Immediately and only by a Proper Creation therof without any Mediate Preparation Predisposition and Mistion as of the Elements and Elementary Natures and so that it was no part of this Elementary Chaos which was afterward Perfected in the Six Days so also I rather conceiv that there was only Imperfection in the first Chaos and that all the first Elements were first Created in their several Situations in Rest and Peace without any such Discordant Confusion which is reserved for the last Dissolution and Gehenna And the Hebraical words Inform and Inane seem rather to infer such an Emptiness and Privation then any Positive Contrariety of Qualitys then Actualy Existing in it and it is said expresly that there was Darkness or Purae Tenebrae therin without any Light and so probably no Heat which if it had been Actualy Existing in such Extremity therof might have prevailed over the rest as it shall in the last Conflagration or at least would have caused the Vapors to ascend from the Waters before the Second Day if the Air had all been so prepared by Mistion and the Actual Qualitys therof But probably there were no such other Qualitys then Actualy Existing for if not Heat then consequently not Cold which is the Contrary therof And the Earth is not Denominated Dry untill the Third Day and if there were before no Driness then consequently no Moisture and so of the rest And the Author of Esdras saith There was Silence on every side without any Sibilation or Tumult of Heat and Cold or the like And though not only Matter but
the Created Substantial Spirits of the fower Elements and others did then so Actualy Exist in the Begining when they were first Created and the Heavens or Aether and Air and Earth or Water and Earth were thereby then so Denominated as I have already shewed yet their first Simple Qualitys Heat Cold Moisture Drines and others which are Accidents and Subsist in their Substances and were then also Created first in their Potentiality did not Actualy Exist but were afterward Produced out of their Potentiality into Act in the Six Days And the Elements though Created Pure and Unmist severaly in themselvs and separately in their own Spheres yet were Miscible and their Natural Perfection was to be Mist and so it was accordingly performed afterward and by that very Mâ—stion and Temperature their Proper Qualitys were Produced out of Potentiality into Act which otherwise could not Actualy Exist severaly by reason of their own Vehemence and Extremity And certeinly there are such Contrary Qualitys which are not only Degrees or More or Less of the same Mist Quality as there are Degrees of Corporeal Quantity which very Contrariety by a fit Mistion and Temperature doth mutualy Qualify them and so Produce them by Degrees out of their Potentiality in Generation and the Excess of either of them doth again destroy the other in Corruption and thereby also would destroy itself if it were not so Tempered by the Contrary And I thus judg therof becaus otherwise there could be no Mistion or Temperature of Contrary Qualitys in their Actual Extremitys which would destroy one another but they are not so Actualy Contrary in their Potentialitys becaus then they are only Potential whereby they are easily Mist at first and so proceed by degrees to be both Actuated together in their mutual Mistion and Temperature And this Order of Generation and Corruption is the very Cours of Nature that was ordeined in the Six Days And as in the Begining none of these Qualitys did Actualy Exist in their own Vehemence and Extremity so never since can either of such Contrary Qualitys Actualy Exist without the other which should so Temper and Qualify it Also all Secondary Qâ—alitys which are Compounded of such first Simple Qualitys cannot possibly Exist without such Composition and Mistion becaus their Compound Nature is to be Mist of others But though the first Chaos was thus Inform and Inane without any such particular Figures of Bodys or Spiritual Qualitys or any such Substantial or Accidental Mistion or Composition yet as the Matter and several Elementary Spirits were severaly Consubstantiated therin whereby they were then Actualy Heaven and Earth though not such as afterward and as now they are So also we may not conceiv them to have been without any Actual Accidents whatsoever for they must necessarily have those Common Accidents which were Concreated with them wherof I have formerly discoursed Actualy Existing becaus no Created Substance whatsoever can Exist or Be without them and the matter had the general Accidents therof Actualy Existing in it And of these and the Products therof both Common and Proper to Matter as they were Concreated with it or wherof it was capable I shall now proceed to discours III. And first I shall consyder Quantity generaly which though it be severaly and Specificaly Threefold Number Time and Extension yet all of them are Genericaly One or that which we by one common Name call Quantity and they are so One not only Nominaly or Notionaly but Realy and Physicaly as shall appear by the Real and Physical Analogy and Confederacy that is between them which as it is most Proportionable and Regular in itself so if it were rightly consydered in all Statike Machins or Engines any Artist might thereby without the trouble and charge of Experiment set down in his Mind or Paper before hand what the Effect and Execution will be and all particular Errors in that Art proceed from the Universal Error or Ignorance heerof As one saith of their various Essays of a Perpetual Motion that they have all proved vain and ineffectual Non rite observatis Proportionibus for what is gained by one Quantity will be lost by others as what is gained by Distances from the Center Multiplication of unequal Wheels and the like is again lost in the Total Summ of the whole Account of Proportions in Time Number longer or more Circumvolutions aâ—d the like which at last cast up together will amount to no more then a Balance or Aequipondium and these several ways are only several Variations of the Quantitys which â—et may be very useful and advantagious accordingly as we have more or less Weight or Power or more or less Time and the rest to imploy and lay out in the Operation Such are the Romana Statera or French Beam the Leaver the Skrew the Pâ—lley the Snake Wheel Cranes and the like And the common Culinary Jack may plainly discover the use and advantage therof in Diminishing the Burden of the Weight by Multiplication of the Distances and Revolutions as if the Weight were divided into so many several Parts or less Weights as it hath such Proportions in the Whole and one of them only were to be Moved at one Distance and by one Revolution Or the Burden of the Weight in a contrary way may be Multiplied by Diminishing the Distances and Revolutions Or there may be a delivery of all at once as in Catapults Balists and the like And of all these the whole Account will ever be Equal as I have said allowing only for Frictions and Attritions and the like And this wonderful Analogy of Quantity is not only thus useful in Mechanical Practice but also in Philosophical Contemplation which I shall now accordingly Improve And becaus as I have formerly observed Number is the Discerner of both the other Quantitys and most Discernible in it self I shall heer begin with it and thereby endeavor to Explicate the most Indiscernible Mysteries of Time and Extension though I esteem no Quantity Mystical or Cabalistical in Virtue or Signification but only intend such Natural Mystery's therin as are Incomprehensible to us and our Reason IIII. The first Principle of Number is an Unit which is Unity in it self and Disunity from others wherof all Number doth consist but it is no Number in it self being only an Imperfect Principle therof for all Number is Quantity Discrete and such Discretion must necessarily be of more then One Yet all other Numbers are only so many Ones but One is most Intirely and Individualy One in it self having both the same Root and Square And it is Analogous to an Instant or Point but Different from both and each of them one from another For an Unit may either severaly Exist as in one Instant or Coexist as in many Points but an Instant can only Exist severaly and Successively for Past Present and Future cannot be otherwise then several and Successive and a Point can only Coexist for it cannot be
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
becaus it doth Immediately Consubstantiate the Matter as well as Elementary But though the Matter can not be without some Material Spirit so Consubstantiating it yet as I said they are not Ingaged to any particular Matter but may Remove from one part of Matter to another as Matter may from one Place to another in the Universal Body therof and clearly Immaterial Spirits which do not Consubstantiate the Matter need no Consubstantiation by it and may be in this or that Extension of the Matter but can not pass beyond it into any Imaginary Inanity or Nonentity becaus they also are Entitys and within one and the same Universal Province and Law therof Much less can any Matter wander beyond the Utmost Limits of itself which is the Circumferential Superficies of the Highest Orb therof beyond which it can not Ascend as it can not Descend below the Center Wherefore that Fansy of Lucretius is very Futile and Vain that if an Arrow were shott forth beyond that Circumference it would fly forward Perpetualy for then it must always Ascend from the Center of the World and never attein any other Center of Rest which is most contrary to the Law of Motion to Station and also might Exist Localy beyond the Universal Extension of the whole Body of the World and be another less World or Univers in itself which is most contrary to the Law of Motion to Union whereby as I have said the whole Body of Matter is Naturaly Constituted such an Orbicular Body by such a Perfect Circumference and Center and is not Protuberant in any Part of itself or other then a most exact Globe becaus that is the most United Figure wherunto the most Universal Law of Union doth Oblige the whole Matter therof and even Spirits themselvs do Exist only within the Universal Coextension and Locality becaus beyond it there is no Place or Ubi or Entity wherin they may Possibly Exist for as they have no Extension of themselvs so also no Place or Vbi whatsoever but only in the Extension and Body of Matter wherof and wherin they are Such Active and Operative Substances and Spirits The next in this Scale of Nature are the fower Elements Aether Air Water and Earth which none can deny to be and I shall now prove them to be Elements when I have first explained the Term which will plainly Elucidate the Thing and I shall do it Exemplarily by Matter itself which is indeed the most Common Element or Praeelement therof and Immediately Consubstantiated by them and the Superaetheral Spirit and so Matter is their first Body or Element which is the true Notion of an Element and so I intend it to be a Natural Substratum of some other Superior and more Active Substance and which may be so Composited or United with it as a Body with a Spirit but not that the Spirit is Produced out of any Potentia or Equivocal Causality therof which I have already sâ—fficiently refuted or that it is Generated thereby more then the Body is Generated by the Spirit but that both are Composited or United Naturaly together inâ—o one Compositum which is the very Generation therof And these fower Elements are commonly so called in respect of the Superior Spirits wherof they with the Matter become a Second Matter or Prepared Body therof as the Matter was of them for they only and the Superaethereal Spirit can Immediately Inform the Matter and the Superior Spirits only Mediately by them and so one by another according to their Classes and Ranks in the Scale of Nature as I shall now shew And though any one Elementary Spirit might Consubstantiate the Matter in the first Chaos as well as the Superaethereal Spirit yet until they were all Prepared and Predisposed by the Divine Spirit and fitly Mist together in the Three first Days no Vegetative or other Superior Spirit could be Produced or Inform any one of them alone and also the Matter becaus not any one of them alone together with the Matter is a fitt Body of the Superior Spirits more then the Superaether which is Superelementary and no such Elementary Body of any other Spirit whatsoever But these Fower Elements must be all Mist together as they were in the Three first Days and never since were nor shall be untill the Dissolution of the World wholy Unmist and Separate as they were in the first Chaos though that Mistion is and must be Varied by continual Generation and Corruption to make them more particularly fitt Bodys for the several Superior Spirits wherof probably every Species doth require a Various Mistion aswell as some Variation of the Figure and Density of the Matter which is so Varied by the Various Mistion of these Elementary Spirits Now that they are fower such Elements as I have described doth plainly appear by their Denominations in the first Chaos and their orderly Preparation in the Three first Days for the Production of the Superior Spirits Vegetative and Sensitive which I shall more fully discover in my ensuing Discourses therof And as I have proved that they are not only Matteâ— nor any Diversifications therof but do so diversify the Matter as their Body for themselvs and much less are they Produced out of any Potentia of the Matter so also are the Superiour Spirits no Diversifications of them but do so Diversify them for themselvs in their Various Mistions By all which precedent Discourses I have sufficiently proved that there are such Inferior Substances and Spirits which are the Bodys or Elements of the Superior otherwise all Material Spirits should only be Matter or they should be without their Bodys and consequently Immaterial wherefore if they have such Bodys and yet are not the same with those Bodys then plainly they are the Spirits or more Active and Operative Substances which Inform or Inspirit those Bodys and Reside and Operate therin as their Domicils and Officines which I therefore call their Element or Subordinate and Preparatory Substance or Elementary Principle of the Compositum which together with the Predominant Spirit therof doth Constitute it such a Compositum as it is by which Composition and Constitution it is Generated and so Denominated by the Predominant Spirit therof to be of this or that Classis in the Scale of Nature And this is all that I intend by Element generaly and whosoever frames any other Notion therof may thereby doubt and dispute it and fight with his own shadow though more particularly we call these first and lowest Spirits which Immediately Consubstantiate the Matter Elementary and so the fower Elements becaus they are the first and lowest of Spirits and the first Elements therof And sensibly in all Dissolutions of any Material Composita as we may still deprehend Matter which is the Praeelement of all others so also these fower Elements which can not now Naturaly Exist Pure as they did in the first Chaos though we call them this or that Element as any of them is more Predominant
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
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
of the Object at such a Distance though indeed Reflection be farr shorter then Direct Emanation and perhaps there may be some such Proportions therof as there are of the Descent and Reflected Motion of any Ball or Stone from a Paviment And therefore we can not see so farr by the Reflected Rays of a Candle in the Night as we may see the Candle itself by the Direct Rays therof Now Heat is a Congenerous Quality of Light and Emanant with it in the same Aethereal Rays as appears by the Bâ—rning Glass and though the Heat of the Sun beams doth Penetrate farther into the Earth then the Light therof becaus it is not resisted by the Opacity therof which is not Contrary therunto but to Light and is only hindered by the Density and so may not be Reflected altogether so much becaus it Penetrates more which also proves Heat and Light to be several Qualitys yet certeinly Heat can not so farr fall short of the Light but rather there is some Degree of Heat Reflected with the Light unto the very Aether though Proportionably less and then according to their own assignment there is but one Region of the Air. Again the Vapors of Water are said to Ascend above the Airy Expansum Indefinitely which may be to the utmost Hight therof as well as all over it and as there are Bright and Dry Clouds above the Moist and Stellae Cadentes and Comets and the like above them so probably other Tenuious and Invisible Vapors above them and then also according to their own assignment there is but one Region of the Air and they who assigne must prove that there are not any Meteors or Vapors above their Second Region assigned which they can never do But the truth is that though the Aethereal Rays be Reflected from Earth to Aether yet that Reflection both of Light and Heat as all others is stronger and longer as it is neerer and weaker and shorter as it is farther from the Body Reflecting as well as Emanation is stronger as it is neerer and weaker as it is farther from the Body of the Inherent Quality which doth Emitt it and so the Reflection of the Aethereal Rays from the Terraqueous Globe back again to the Aeâ—her is Gradual and of different Degrees and thereby doth Produce Different Degrees of Vapors and several sorts of Meteors in several parts of the Air and accordingly they attein several Situations therin and by the Variation of many Circumstantial Causalitys the same Meteors poised therin almost as Glass Bubbles in Water are sometimes higher and sometimes lower and have no such Planetary Position in themselvs as Starrs in Aether nor is the Air so Invariable as it The Spirit of Air is not Exprest by any known Name and I know not therefore well how to Express it unles we should call it Aura or the like And indeed Philosophers generaly have so much attended the Gross Matter and so litle regarded Subtile Spirits that they have not so much as found out any Vocabuâ—a of the very Elementary Spirits except only Fire which is most Sensible both by the Heat and Light therof though all the other Spirits be also Substantial Activitys and have their Sensible Qualitys which yet hath not been Determined concerning all the Elements what are their first Proper Qualitys as I shall heerafter shew and particularly prove Cold to be the Proper Quality of Air as Heat is of Aether Also Air hath apparently another Quality which is Sound and that is very Sensible almost as much as Light but is not so much consydered becaus it is not so Permanent and indeed Sound is farr more Desultory then Color as I have said for though Desultory Color is not and can not be Fixed as an Image can not be fixed on a Speculum which if it could be would Excuse and Exceed the Art of any Painter yet it may be Continued in the same Poâ—ition as long as you pleas wheras Sound is alway Transient and Fugitive as I shall shew heerafter and can not be Continued one Moment but is still in Succession like Flame and almost like the very Instants of Time And yet as all the other Heavens are Hebraicaly Denominated from this first Heaven Air so also all Spirits from the Spirit therof almost in all Languages Air hath also a Mistion with all the other Elements as well as Aether and perhaps more as Water hath more then it and Earth most of them all and so it hath more of the Terrene Qualitys then Aether and less then Water as it hath more Refracting Opacity then the one and less then the other and so also more Consistence then the one and less then the other and therefore is probably less Fluid then Aether as it is apparently more Fluid then Water II. The Aether as I have said is most Rare and probably can not be more Rarefied then it is in its own Element and so the Earth most Dens and can not be more Densified And though I know not whether Aether may be more Densified yet certeinly Earth may be very much Rarefied as in Soot Camphire Salts Volatilised and the like But Water is most notably capable of Rarefaction into Vapors and they are as much Condensated again into Waters though I suppose it can not be so much Violently Expanded or Comprest and that Air can not be so much Condensated or Rarefied as it may be Comprest or Expanded And of all other Elements Air is most capable of Compression as in the Windgun and of Expansion as in the Airpump which from thence may be rightly termed the Expansor and from this Compression and Expansion therof there follows a Natural Motus or Nisus ad Restitutionem or Resilience which is now Superscribed with a new Title of Elasticity though the Term properly signify rather Abaction or Pulsion then any such Return or Restitution as is or ought to be Intended thereby and in plain English is better termed Springines which is more Proper to Compression then Expansion though as it is Confusedly used for both I am forced also so to use it only for more clearnes and distinction I shall rather ascribe Elasticity to Fluid Bodys as Air and the like and Springines to Consistent as Steel and the like But heer I must Remind what I have formerly Observed that there is a very great Difference between Rarefaction and Condensation which are Spiritual and by Intrinsecal Generation and Expansion and Compression which are Corporeal by Extrinsecal Violence which Difference doth most plainly appear by this very Elasticity for no Elasticity and Motion or Nisus to Restitution doth ensue from the former becaus they are so Intrinsecaly Altered by Natural Generation whereby the Predominant Spirit having in the Generation reduced the Body to a fit Rarity or Density for itself doth so continue it as long as it doth Predominate but only from the latter when only the Body is by any External Violence so Expanded or
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
and only by the Mediation of them and Sensitive less then Vegetative and only by the Mediation of them and Elementary and Intellective which we therefore call Immaterial not at all as I shall shew heerafter Now as Aeâ—her is the most Rare of all the Elements and so as I suppose the Body therof cannot be made more Rare by any other Elementary Spirit becaus there is none other that is more Active and which may more Rarefy it so Earth is most Dens and as I suppose the Body therof cannot be made more Dens by any other Elementary Spirit becaus there is none other less Active which may more Condensate it then it doth itself for as these Elementary Spirits do require more or less Rare or Dens Bodys so they do Naturaly and most Effectualy caus them and thus the most Rare Aeâ—her which is Utmost and the most Dens Earth which is Inmost do contein and bound the two other more Variable Elements Air and Water between them as I have shewed The Rarity of Aether is altogether unknown to us but if it be as I suppose it more Rare then the most Rarefied or Expanded Air and the very common Air be a thousand times more Rare then Water and that fourteen times more Rare then Mercury and the Elementary Earth wherof we know not the utmost Density as we know not the Rarity of Aether yet more dens then it or Gold which is said to be nineteen times heavier then Water or any other Cortical Earths whatsoever then certeinly there is a vast Disproportion of Density and Rarity between the Bodys of Aether and Earth and yet though Earth be most Dens Aether is not most Rare nor do we know or can assigne how much more Rare Superaether may be then it which will Multiply the Disproportion exceedingly more wherof though we can give no just account yet heerby we plainly perceiv how strangely Matter may be Densefied or Rarefied and consequently what vast or Innumerable Pores or Spaces they must assigne who will still contend that Rarity is only from Porosity or Vacuity As in Water so also in Earth there are two distinct Regions not only Mathematicaly such as some have made both in Aether and Air where they are not but Physicaly such and yet they have not found them out where they are for as there are Waters above and beneath so there is manifestly both a Cortex of the Earth wherin there are not only many other Composita and many sorts of Earths Metalls Minerals Stones Chalk Clay Marl Loam Sand and several others which thereby discover and declare it not to be the very Elementary Earth but also Water flowing in the Canales therof and imbibed by all this Spongy Cortex whence it is denominated Terraqueous and is almost as much Elementary Water as Earth nor is any part therof in itself so purely Elementary Earth as the Ocean is Elementary Water wherefore there is most probably another Elementary and Subcoâ—tical Earth or as it is said Foundations of the Earth which though we know not where it begins and the Cortex ends yet I presume it to be below any the lowest Fundus of the Water or descent of Rain or Dew otherwise it should not be the Elementary Earth which seems to be intimated by that expression of the Psalmist Then the Chanells of Waters were seen the Foundations of the World were discovered Nor may we reasonably conceiv that there are below the Cortex any such hid Treasures of Metalls Minerals or the like as there are in it since they can never be searched or digged out by any Industry of Men or Beasts wheras God and Nature made nothing in vain But that which doth most confirm me in this Opinion is the most Ingenious Invention of the Inclinatory or Dipping Needle as they call it for most evidently that varys its Position respectively as it is neerer to or farther from either of the Poles of the Earth and not according to the Poles of the World which very sensibly discovers that there is such a Subcortical Earth and also that it is Magnetical for though there be Rocks of Magnets in the Cortex yet this Inclinatory Needle as I shall call it doth not so Incline unto them but generaly to the Poles of the Earth as to one great Magnet and exactly so as a Needle carried about a round Magnet or Terrella doth Incline itself in all the Points of the Circumference as I shall shew heerafter and this also shews that the Elementary and Magnetike Earth is Globular as well as the Terrella otherwise any Eminences therin would vary the Inclination as well as in the Terrella Yet I do not conceiv that this Elementary Body of the Subcortical Earth which I call Magnetical is of the same kind with any Cortical Magnets as they are not of the same kind with Iron Stone or Mine though both have a Magnetike Quality but rather that it is farr more Dens then them as I have said as it is also farr more Consistent then Gold Nor is it vain or useless as other Terreous Composita below the Cortex should be but very proper and requilite in every respect for as by the most solid Consistence therof it becomes the Foundation and Basis of the Cortex as they are therefore termed Strong Foundations and Pillars of the Earth and indeed of all the Superior Spheres and of the whole Body of the Universal Globe so by its Magnetical Polarity it doth continue its own Body in one Immovable Position as I shall shew heerafter and most probably it hath no Pores whereby it may be penetrated convelled or comminuted by any others or one part therof severed from another and so many Bodys in the Cortex Marble Glass Gemms are Imporous as I have shewed much more this most Dens Compact and Adamantine Body of the Elementary Earth And though some Planets and the Starrs may be greater Orbs then it yet they are not such Foundations and Pillars of the World nor is there any other such Centrical Orb relating to the Circumferential Orb or whole Globe of the World besides the Earth which therefore also is called Orbis and the World whereof it is an Epitome and all the Superior parts of the Globe of the World are only Concave Spheres Thus though Earth be most Base and Brute of all the Elements yet it hath also its proper Excellency and Glory having the greatest Bodily perfection of the Density of the Matter to which it doth most approximate and the Spirit therof hath the greatest Stability and Fixâ—tive Strength though the least Activity and as I have observed it hath also such Qualitys in itself whereby in Mistion it doth Fix almost all the more Agile Qualitys of the other Elements and the Cortex therof hath the greatest Mistion with them all and the greatest Variety of Composita being the Native Country and Region of all Vegetatives and of Beasts the best of Sensitives yea the Manor hous and
Demesnes of Man as it is said The Earth hath he given to the children of Men and becaus this whole Spectable World which Moses describeth was made for him and all the other Elements are as it were his Roialties therefore they all point to the Earth as the Circumference doth to the Center and are Inservient to it as that is to Man VI. The First or Principal Quality of Earth is Drines as I have shewed which is contrary to Moisture as Cold is to Heat But as the Earth is the most Brute and Dull Element so are also the Qualitys therof like unto itself and it is heerin most Analogous to the Passive Matter though it be in itself a Spiritual Substance Genericaly different from Matter as well as any others for there are such Analogys in Nature not only beeween Spirits but also between them and Matter as they are all Entitys and Substantial parts of the Univers though several Classical Natures differ Classicaly and Specifical Specificaly and Individual Individualy and these Differences are their proper Bonitys whereby they excell all others though otherwise generaly Superior to them as Matter is better Matter then any Spirit and so Earth is better Earth then Aether though the Spirit of Aether otherwise be Superior to the Spirit of Air and of Air to Water and of Water to Earth according to the Order of the Elements which God hath declared in the Creation therof And accordingly the Spiritual Qualitys of Aether are more Active and Powerfull then of Air and of Air then of Water and of Water then of Earth Yet as I said Drines is an Active Quality and Actively contrary to Moisture and not any less Degree therof and much less only a Privation of Moisture and though Moisture doth more notably Operate in and upon it as Heat doth upon Cold and if it be weakned by Comminution into Dust or Ashes and the like it seems not much to Resist but rather to Imbibe Moisture and almost to be Receptive of it as Matter is of Spirits yet there is some Mutual Operation as well as Active Contrariety between them and so Earth itself is called Dry Land and contradistinguished from Water in the Terraqueous Globe of them both and it is known accordingly to Operate by Drines both to Physicians in their Desiccating Emplastra and to Mechanikes in their Cementations and that Desiccation is not only by Evaporation or Exclusion of the Moisture but also by Mistion of both and Predomination and Prevalence of the Drines over Moisture for so in the utmost Adustion of Ashes or any Terra damnata there is Water and consequently Moisture in the Mistion therof which yet is not Actual but reduced to Potentiality by Driness and apparently in Congelation of Ice Glew Metalls and the like there is Water and so Moisture Potentialy which is again Actuated by Fusion but is not Actual before they be melted And as I said Moisture and so Drines are Indifferent between the other two Qualitys Heat and Cold and they between Moisture and Drines and they are no Secondary Qualitys each of other but Operate only by themselvs Univocaly and Efficiently for as Heat only doth heat and Cold cool and Moisture moisten so Drines and no other Quality but that doth properly dry though Equivocaly or Instrumentaly either Heat or Cold may dry as I have shewed And as I have observed of Heat that being the most Active and Predominant of all the Elementary Qualitys it hath also the most Confinements Imprisonments and Restraints and several ways of Reducing it into Potentiality as I have formerly shewed farr more then Cold which thereby hath such advantage against it so hath Drines against Moisture by the very Cession therof for though Drines cannot easily Profligate it yet is it Naturaly so very Fugitive of itself that it is still Flying away wheras Drines is more Fixed and much assisted therin by its own Connatural Quality of Consistence so that there is not any Body Dry which is not Consistent nor Moist that is not Fluid and yet Consistence is a several and distinct Quality both from Moisture and Drines becaus they are Actively contrary one unto another but neither of them to Consistence nor Consistence to them VII As Drines and Consistence are not one and the same Quality of Earth besides which there are also many other Qualitys therof as Magnetike Virtue and the like and so Heat and Light of Aether besides many other Qualitys therof as Planetary Virtue and the like so likewise are there several Qualitys of Air besides Cold and of Water besides Moisture which though unknown to us what they are particularly yet do generaly appear in the many various Mistions of all the Elementary Bodys and that want of a more particular knowledg therof is a chief caus and reason why we know so litle of Elementary Mistions wherefore I have begun to pry into them and advanced some few steps toward them to shew the way to others and though I may by some be judged to be too Curious heerin yet I am confident that there are such other Qualitys of every Element besides those which are commonly called First and that I have sufficiently made it to appear that they are such as do not like Second Qualitys subsist Immediately in the First and Mediately by them in the Substantial Spirit but every one of them Immediately therin as well as another and so I conceiv Consistence or Firmnes and Drines only to be Connatural Qualitys of the same Element of Earth and that Consistence doth Immediately Subsist in the Elementary Spirit therof and not in Drines as Fluidity is not from the other Qâ—alitys but rather from the Matter for so indeed all the other Elements are Fluid and Consistence is a proper and more particular Property of Earth alone which hath no Contrary as Drines hath nor doth contrarily oppose any one Qâ—ality of the other Elements but only is that whereby the Elementary Spirit of Earth doth render its own Body Firm and Solid so as no other Elementary Spirit not having any such Qâ—ality can Confirm or Consolidate its own Body which therefore remains Fluid and Weak as the Matter itself And this Terrene Consistence as it is not only Drines nor any Second Qâ—ality therof so much less is it Density for so Mercury is Dens but not Consistent though that also be assistant to it as well as Drines for Density as I have shewed is not any Active or Spiritual Qâ—ality but only an Affection of Matter itself superinduced or varied by the Densefaction of Spirits and Spiritual Qualitys as Figure which is plainly an Affection of the Matter is superinduced and varied by the Spiritual Qâ—alitys and therefore Density and Consistence are as different as Matter and Spirits wherin they do respectively Subsist and as I have thus distinguished Consistence from other Qualitys or Affections of the Spirit and Matter of Earth that thereby we may more discern it so
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
and Thistles and the like Thus I have briefly and generaly discoursed of Vegetatives as before of the fower Elements according to this Divine History which is an Universal System of the World both in the Proper and Improper Creation therof nor do I intend any particular Historys of them as Solomon spake of them all from the Ceder of Lebanon to the Hysop that is on the wall But heer before I conclude I shall again desire any who will rightly consyder the Nature of Vegetatives to try whether they also may be made only by Matter and Motion without their own proper Plastical Spirits which the Earth did bring forth and as I have observed the fower Elements were before perfected and prepared in order therunto without which the Matter alone as so consydered in itself though indeed it can never be without the Consubstantiation of Elementary or the Superaethereal Spirit hath no Automatous Motion of itself nor when it is dislocated any other then to Union and Station as I have shewed which is only to recover its due Rest and Position and therefore certeinly it cannot also Move from Rest which is Naturaly contrary therunto as Verticity is to Polar Position and therefore cannot be from it nor hath it any such Plastical Virtue of itself which may guide the Motions therof but would be only Equidens and Orbicular wheras Plastical Formation of all Vegetative Bodys and much more of the Bodys of Sensitives is constantly so Symmetrical Organical and Curious according to every Kind and Species and the successive Propagation therof and they so very various and different that he who will not believ Divine Authority nor Natural Reason heerin may satisfy himself by his own Sensation and making use of his Microscope Inspect the most admirable Structure and Mechanism of the least Vegetative or Sensitive which is composed farr otherwise and beyond the most admired workmanship of any Bezaleel Daedalus Apelles or Arâ—hytas and all the Mechanical Borcherys of Art which yet is all that some will allow to Nature itself and when he shall have consydered the most exact and Mathematical Conformitys of the one and Enormitys of the other which also shews that Mathematical Exactnes is not nor cannot be of Common Use he may easily judg with himself that since the Intellective Spirit of the most Ingenious Man cannot effect the like certeinly it must either still be Immediately Digitus Dei and so deny this whole History of Creation in the Six Days and all the Works of God therin whereby he did sett in order the Cours of Nature and consequently deny all Created Nature or otherwise acknowledg it to be the continual Succession of the same Natural Causalitys which also lead us back again to the Acknowledgment and Adoration of the Supernatural Creator who is the only Author and Institutor therof XI Wherefore let us prais the great Creator of Heaven and Earth as for the Aethereal so also for the Aereal Heaven and for the Water and the Earth And heer we must sing his praises in Consort for them all together as it is once said of them all that they were Good though they be in themselvs several Elements and were perfected in two several Days Nor is the Goodnes of Vegetatives which is another Classis of Creatures though also perfected in the last of these two Days pronounced of them which were before declared Good but becaus these three Inferior Elements Air Water and Earth being separated from the Aether by the rapid Motion and Circumvolution therof about them and more conjunct among themselvs were not perfected one without the other and the Water which is the midle Element and contributed to the Perfection both of the Air and of the Earth by ascending in Vapors into the Air and descending itself into the Canales and Pâ—res of the Earth was noâ— perfected untill this last Day nor in that alone but in both these two Days therefore this Proclamation of their Goodnes and Perfection was reserved for the Consummation of the whole Work of both the Days and then Relatively to be distributed to all the three Elements which were so perfected therin and so they now continue to be Severaly and also Mutualy Good And the Aether which was before made Good in itself yet had not been Good to others without the Goodnes of the Air whose Refrigerating Cold doth Temper the vehement Heat and Refracting Pellucidity the Lucidity of all the Aethereal Luminarys whereby not only as a common Thorough-fare but also as a Cooperator therin it both adapts and conveys the Aethereal Blessings of Rays above and also the Spirituous Vapors of the Waters beneath which as an Alâ—mbic it distills and refunds to the Terraqueous Globe Nor is it only thus Concurrent with Aether and Water and the Influences therof but hath in itself the Ventos of Winds both to Cool and Purify the Atmosphere and all the Organs of those admirable Sounds which it doth propagate continualy and successively and which as so many Cursores or swift Messengers make their Reports through the whole Sphere therof and all the Surface of the Earth and so is made to be the Cymbal of Nature which with its Inchanting Musike ravisheth or affrighteth all Sensitive Spirits and whereby Men Discours and Convers one with another and in Sacred Hymns render their gratefull praises of the whole Creation to the Divine Creator Also the Atmosphere therof is the very Breath and Life of Animals Neither doth the more Dens Water intercept all the Benefits of Aether and Air but partly transmitt them to the Earth which it contempers with its own Moisture and is as the Bloud Circulating through the Veins and Arterys therof by constant Reciprocations conveying Nutriment to all the Cortical Body therof being both the Inexhaustible Fountain of Drink to all Sensitives and also conditing their Meats with most gratefull Sapors and perfuming them with varietys of most delicate Odors And though both these Elements of Air and Water seem very Weak and Infirm in comparison of the Rapid Aether and Robust Earth yet being provoked and armed to execute Divine Revenge they so mutualy assist and fortify one another with unusual and unexpected Rage that Conflagrations and Earthquakes do not much exceed their furious Herricans and violent Inundations The Earth though last and lowest of all the Elements is not only their most Dens and Consistent Fulciment and Center of their Situation but also of all their Offices and Services Circumferentialy tending unto it being the Foundation of the whole Univers and another Orb in itself and Epitome of the great Globe wherof all the rest are only Concave Spheres having only some particular Orbs in themselvs and on which all those Luminous Orbs cast their smiling Aspects and the Sun Illustrateth all the other Luminarys that so they together with himself may give Light unto it which the nimble Air fanneth and refrigerateth with the Wings of Wind and watereth the great Garden therof
with Dâ—ws and Rains and the officious Water runeth up and down to wash the face of the dusty Cortex and to bath and supple all the Limbs therof and also floweth forward and backward to carry and recarry the greatest Burdens from Shore to Shore Thus all the other more Active Elements as so many Circumsistent Servitors in their several Courses and Orders minister unto Earth which sitting still and resting in itself receiveth all their Homages and Tributes not Moving nor being Moved with all their Disorders and Confusions but founded on the Solid Base of its own Density and Gravity and strengthned by its own Consistence and fixed by its own Polarity doth also by its other Qâ—alitys fix all the more subtile and volatile Elementary Spirits Which covereth its own Nakednes with the Daedalous Embroidery of Leavs and Flowers and enricheth itself not only with the Stock of all the hid Treasures of Jewells Metalls and Minerals but also with all the Rents and Revenues of Annual Fruits and Profits both producing and mainteining all Vegetatives and the chief of Sensitive Animals yea Man himself whose Body is also formed of the Congenerous Dust and so the Earth which is given to the children of Men is the Stage of this great Amphitheater of the World wherin all the present Affairs therof are transacted and as all the other Elements are now subservient therunto so heerafter also the Superaether or Heaven of Heavens shall be the everlasting Mansion of Blessed Souls And now again let us tune our praises to an higher Note and bless God for the Creation of Vegetatives Grass Herbs and Trees and let us contemplate their several Kinds and Virtues which yet are Innumerable and Unknown to us their Curious Formations and Oeconomical Administrations the careless Comlines of their Leavs and Beautys of their Flowers the general conformity of their Greennes to our Sight and the delightfull varietys of all their other Colors how wonderfully they Compose Nourish and Augment their own Bodys and Generate others and having neither Sens nor Intellect in themselvs yet by their own Innate Plastical Virtues perform such works as no Sens or Intellect can Imitate or sufficiently Admire The Microscopical perfection wherof doth exactly correspond with the most Critical Sens and Organical usefulnes with the most Political Intellect And as God in the Begining Immediately Created the Heavens and the Eartâ— and the great Building of the whole World so they Mediately build all the Domicils and Officines of their own and all Superior Bodys as the Architects therof and Vulcans of all their Organs and Instruments and are themselvs together with the Subordinate Elements and Matter the Immediate Bodys of all Sensitive Spirits wherin they Reside and Operate and both Dress and Digest for them all their Nutriment wherof a great part is of the same Vegetative Nature which affordeth not only Salads for delight but solid food for strongest Animals Horses Bulls and the great Behemoth furnishing also Mans Table with Wine that maketh glad the Heart of Man and Oil to make his Face to shine and Bread which strengthneth Mans Heart Renewing the Annual Fruits of the Earth as fast as all the Animals can devour them which in Mans better State were his sole Diet and since he tasted of their only forbidden Fruit are his Physick or Natures Tree of Life for healing of the Nations SECTION X. And God said Let there be Lights in the Firmament of Heaven to divide the Day from the Night And let them be for Signes and for Seasons and for Days and for Years And let them be for Lights in the Firmament of Heaven to give Light upon the Earth And it was so And God made two great Lights the greater Light to rule the Day and the lesser Light to rule the Night He made the Starrs also And God sett them in the Firmament of Heaven to give Light upon the Earth and to rule ober the Day and over the Night and to divide the Light from the Darknes And God saw that it was Good And the Evening and the Morning were the Fourth Day EXPLICATION God having in the First Day made the Light and by it one Hemisphere of the Aether more Luminous then the other and thereby Day and Night Artificial in that first Day Natural which did accordingly succeed in the two following Days now in this Fourth Day did more particularly distinguish them by the several Luminarys which he made therin for that purpose and also for Signfications of Times and Seasons Months and Years and all the variations therof And he made two chief Lights the Sun to rule the Day and the Moon to rule the Night Also he severaly made all the Starrs according to their several natures And so sett all these Heavenly Luminarys in their several Positions in the Aether to run their several Courses therin and thereby to Illuminate the Earth and to make all the said Divisions and Distinctions of Time which was their Goodnes and Perfection And these were the Works of the Fourth Day ILLUSTRATION 1. Of the Aethereal Luminaâ—ys 2. Of the Sun 3. Of the Moon 4. Of the Starrs 5. Of Comets 6. Of the Goodnes of the Works of the Fourth Day I. WE now proceed to discours of the Second Part of Creation wherin when God had before perfected and prepared all the â—ower Elements and planted the Earth which was the last with Vegetatives which he produced out of it he began now to Introduce into them all their more Locomotive Inhabitants and to shew the Connexion of both these two Parts of Creation it is again said of the first Created Light Sit or Fiat Luminaria wherunto as I suppose the Singular Number doth referr and that it must be so understood Lux fiat Luminaria for it is afterward Sint or Fiant Pluraly And I also observ that wheras it is said of all the other Days Works when they were finished and perfected generaly God saw that it was Good it is said of that first Created Light more particularly God saw the Light that it was Good though also afterward in the same Day he divided the Light from the Darkness but as I have before observed of the three Inferior Elements Air Water and Earth that it is not said God saw that it was Good untill they were all perfected and the whole Work finished so though Day and Night Artificial were made generaly by the division of the Light from the Darknes in the First Day Natural yet becaus they were also to be more particularly distinguished by the Luminarys and to be so ruled by the two great Lights expressly made for that purpose that is the Sun to rule the Day and the Moon to rule the Night therefore the Goodnes is not pronounced of Day and Night in the First Day but in this Fourth Day wherin the whole perfection therof was consummated so accurately exact is God the Author of Nature and Scripture both in his Operation and
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
neither do we read nor can we reasonably suppose that any new Matter was Created afterward Nor was it Created in the very Begining only Matter or one Homogeneous Mass therof but one Body expressly distinguished into several Heterogeneous Members Celestial and Terrestrial or Heaven and Earth Nor was the Heaven and Earth thus only Different in Nature in their First Creation but also Distinct and separate in their Situations and not Confounded together but Created such several Members of the great Body of the World And as the Heaven is named before the Earth so were the Celestial Bodys above or without the Terrestrial incompassing them as now they do for neither do we read nor can we reasonably suppose that there was any other Separation or Disposition of the Celestial Bodys afterward as is expresly mentioned of the Terrestrial or Terraqueous Globe wherof and of all their several Situations I shall further discours heerafter II. The word Heaven Hebraâ—caly is Heavens not only Grammaticaly as the word God in this Text but Phisicaly and in the nature of the thing it self And so generaly the Hebrews distribute Heaven into three several Heavens of three several Natures Wherof the highest is also called the Third Heaven becaus it is Utmost and the last above us and encompasseth both the others and this I shall therefore call the Superaether The midst or Second is the Aether or Starry Heaven The lowest or First is the Air which Immediately encompasseth the Terraqueous Globe And these are all the Celestial Spheres wherof we read and therefore I can acknowledg no more however Astronomers have pleased to multiply them These three Heavens are thus built one upon another and all upon the Terraqueous Globe which is the Habitation of all Corporeal Animals as Amos elegantly expresseth it He that builded the Storys of the Heavens and founded his Troop on the Earth Of all the three Heavens the Third which is the Supreme is most Properly Heaven and therefore also is called the Heaven of Heavens by way of Excellency and so is specialy called the Temple of the most high God and is the Native Region and Province of Blessed Angels or Caelum Angelicum and shall be the Everlasting Habitation of the Spirits of Just Men or Sedes Beatorum Wherof we have no farther discoverâ— then only that it was Created together with the other two Heavens and so is Comprehended uâ—der one Common Name with them and probably because it was made Perfect in the Begining or first Instant of the Creation therof and so must continue for ever without any Elementary Mistion Generation or Corruption therefore we have no other account therof among all the Works of the Six Days wherein the Elements and whole Elementtary Nature and the Cours of Generation and Corrupti on therin was Set in order And accordingly I observ that wheras the other two Elementary Heavens Aether and Air are called Expansa and Firmaments this Superaether is never so termed but only Heaven probably becaus it is not capable of Expansion or Compression But as the Divine Wisedom hath conceled any farther notice therof and also given us very little Knowledg of the nature of Angels the proper Inhabitants therof as Impertinent for us to know in this present State so I shall not presume farther to inquire therinto or discours therof and indeed if the Hebraical Word Heavens be dualy rendred it must be intended only of Aether and Air. III. As the Aether and Air are Elementary and both of them Heâ—erogeneous from the Superaether and every of them one from another So are all of them from the Earth and Terraqueous Globe And as Heaven generaly Comprehendeth all the three Heavens so heer also Earth Comprehendeth both Earth and Water which were afterward formed into one Terraqueous Globe and by that general Name in this Text is not only to be Understood Earth particularly which was not so termed untill the Third Day and then also is called Dry Land nor the Terraqueous Globe such as it was made afterward but the Orb of Earth and the Water above it which is also mentioned afterward Thus we have a Discovery of what was Created in the Begining that is Superaether which is also Superelementary and Aether Air Water Earth which are the fower Elements as God the Creator hath declared and Moses reveled them unto us both in this Text and in the Context whom I shall believ before all Athens or any Modern Conceptions whatsoever and shall accordingly prove them heerafter And now upon this Subject Matter proceed to discours and first enter upon such Philosophical Consyderations therof as may concern them all and all Creatures Generaly and so according to the order of this History of the Creation Expatiate into more Particular Contemplations of their several Natures afterward The first and most Universal Consyderation of Heaven and Earth and of all Creatures whatsoever is that they are Entitys for since Creation is of Being from Absolute Nothing whatsoever is Created must necessarily Be otherwise it should not be Created So that an Entity is any Thing that Is which I confess is no more in effect then that an Entity is Entity whose Subject and Praejudicate Genuâ— and Difference is and must necessarily be the same becaus it is the same Genus Generalissimum of all Things without any Specifical Difference And heer I must also premise that in every Perfect and Proper Definition of any Specifical or more Particular Thing the Specifical or particular Differences therof must be Identical becaus the Specifical or particular Essence or Entity is the only true Specifical or Particular Difference of every thing But becaus we cannot know Essences as they are in themselvs therefore we declare things by their Propertys which is rather Description then Definition As in the Common Instance Homo est Animal Rationale Rationality is not the true Specifical Difference of Humanity though it be most Proper to Man becaus it is not his Specifical Essence and therefore doth not Define the Humanity it self Nor doth it indeed Comprehend all the Properties therof as Risibility and the like but only Describe it by one Proper Faculty So that the most Proper Definitions are only Vocabularys and Nomenclatures which yet are of good use to explain one Term by another whereby we may avoid all needless Caption and Contention about Terms and when the Thing intended thereby is clearly understood it shall suffice me And I have now made this Digressive Parenthesis to save my Self the whole labor of Defining and the expectation of any who otherwise perhaps might exact it of me but I shall use as clear and pregnant Declarations or Descriptions as the Thing will afford Thus I affirm Created Entity to be a Creature or whatsoever is Created which is also Convertible with it Again becaus the Created World doth Consist of several Heterogeneous and different Entitys and Natures into which Differences we must also inquire I affirm such a Different
commonly exprest as well as Formâ— Mistorum And therefore I do not term them Forms but I rather reserv Form to express that which is otherwise called Formae Misti or Compositi by which I intend only the Generative Complexion and Compagination of those simple Created Spirits and Matter which are Ingenerable and Incorruptible in themselvs and wherof Generation and Corruption are only the Confabrication or Demolition as I shall shew heerafter and consequently every Formâ— Misti or Compositi is Generable and Corruptible and so these Forms are as far Different from the others which I therefore term Spirits as they are from Matter and are called Substantial only becaus they are the Complexions of the others which are Substances as also Material Spirits are so called only becaus they are so Unâ—ted to the Matter as I said before Having thus explained my Terms I shall proceed as before concerning Substances and Accidents to prove that Matter and these simple Created Spirits Realy Differ whereby I shall also prove that there Realy are both such Matter and Such Spirits And wheras it is now generaly granted that there are such Angelical and Human Spirits Realy Different from Matter for which I suppose we may thank Christianity I shall accept iâ— and apply my Self only to prove the same of the rest and then I presume no Heathen can deny it of the others Now in our present History of the Creation it is said that the Water brought forth Fishes after their Kinds and Fowls after their Kinds and the Earth Beasts after their Kinds and Creeping things after their Kinds Whereby it appears that these Creatures were of Several Kinds and Heterogeneous one from another and Consequently all of them from the Matter which being one Homogeneous Substance in it Self can never Produce any Heterogeneous Substances and therefore all this Heterogeneity must necessarily be from some other Substantial Principles that is their Spirits which were Created thus Specificaly Heterogeneous one from another and all of them more Genericaly Heterogeneous from the Common Matter And so it is also expresly said concerning Vegetatives and must be reasonably understood of Heaven and Earth and all the Elements for the Matter of them all being one and the same could not Constitute and Denominate them Heaven or Earth neither could they be so Denominated from their own Proper Qualitys which were not yet Actualy Produced but afterward in the Three first Days Wherfore there were such several Heterogeneous Substantial Principles which I call Elementary Spirits Created in the Begining and then Actualy Subsisting in and with the Matter which did so Denominate the Heaven and Earth and the rest And if they together with the Matter could not Produce their own Proper Qualitys without such a Supernatural though Improper Creation much less could the Matter of it Self Produce any Such Substantial Spirits and Activitys farr more excellent then it Self Again if Accidents of the same Substance being Several must therefore Realy Differ from the Substance as I have before proved then certeinly Accidents of Several Substances which are not only Several but also Contrary do necessarily prove that they can not proceed from one and the same Substantial Principle such as Matter is for then the same Nature should destroy it self by its own Natural Contrarietys And though in Mist Bodys which are Composed of all the Elements there be the Substantial Principles of Contrary Qualitys Heat Cold Moisture Driness and the like Mist and Contemperated together or though the same thing may Produce Contrary Effects in Several Subjects as Motion may excite Heat in Fire and Cold in Air or the same Faculty may exercise Contrary Actions toward Contrary Objects as the Will or Appetite doth Affect that which is Pleasant and Disaffect that which is Displeasant Yet Matter which is one and the same cannot Produce Contrary Activitys and Exercise Contrary Operations in it Self which destroy one another and so consequently should Corrupt it self by such Contrary Qualitys Wherefore all Generation and Corruption and all Menstrua and the like do plainly prove that there are Several Substantial Principles of Such Contrary Qualitys not only Realy Different from the Matter but also Difform one from another And therefore unless we affirm Heat Cold Moisture Driness and all other Contrary Qualitys and Consequently Aeâ—her Air Water Earth Vegetatives and Sensitives to be all one and the same and not Different and thereby Confound Heaven and Earth and all things therin and our own Notions therof we must Necessarily grant that there are such Several Accidental Qualitys and also such Substantial Principles therof Different one from another and consequently all from the Matter And this may appear most clearly by many Sensible Distinctions and Differences between them which I shall now only generaly mention and heerafter more particularly discover in the ensuing Discourses As that Matter hath Pondus and the Products therof which Spirits have not but there are Active Potentiae of Spirits and all the various Operations and Effects therof which Matter hath not And the Pondus of Matter tendeth from the Circumference to the Center but the Potentia of Spirits from the Center to the Circumference And Matter being only one Homogeneous Body hath only one Center but Spirits being Many and Several have every one of them in their Composita a several Center Also all Matter is Continuous becaus it is one Homogeneous Body but the Contiguity of several Bodys is only from the several Spirits Also Matter tendeth Naturaly to Rest but Spirits intend their Acts and Exercises to the Utmost Also Matter hath only Different Degrees of More or Less but Spirits have their Actively Contrary Qualitys and the like Now though I cannot Sensibly Produce and Present such a Genius of things or Spirit as it is in it Self not only becaus it is a Spirit but also becaus it is a Substance which as I have said that it is only Intelligible as none can discover Pure Matter or Materia prima as it is in it Self but both may be discerned by their Sensible Accidents wherof the Accidents of Spirits which are Proper Sensibles are more Sensible then of Matter which are only common Sensibles and Sensed by the others so I have proved Matter and Spirits by their Different Accidents to be several Substantial Principles and Realy Different one from another And though none can affirm that there is any Matter Separate from Spirits yet it is granted that there are Spirits Separate from Matter as Angels Nor may it seem strange that two such Substances should be Consubstantiated into one since there is no Matter without some Spirit to Diversify it and it is also granted that there is a Spirit of Man which doth Inform or Inspirit his Body and not only Possess it as an Angel Wherefore certeinly Material Spirits which are Connatural may also Consubstantiate the Matter And we must understand that as all Created Entitys are Creatures or Created by God
so they are United into one Genus of their Common Entity which though it be Metaphysical yet it is not only a Notional but a Real Universality of them all whereby they are so Realy United and accordingly have some Physical Communion one with another and all Conspire together against Nonentity And so Matter and Spirits though very Different Entitys yet because they are all Entitys either Consubstantiate one another as all Material Spirits which cannot be Separate nor Exert or Exercise their Qualitys or Operations without the Instrumentality of their Material Bodys or otherwise Inform and Inspirit them as the Immaterial Spirit of Man which may be Separate or not Separate from the Body therof and Exert and Exercise some Qualitys and Operations by the Instrumentality therof and some without it as I shall shew heerafter or at least as Angels who though they be purely Immaterial Spirits and have no such Consubstantial nor Compositive Union with the Matter nor do Inform or Inspirit it nor Operate by any Instrumentality therof but are in that respect wholy Separate from it yet have this Communion with it that they are Localy in it where they are and do Move from one Part or Place therof to another and more or less suddenly and easily and can not Move beyond the Universal Body therof for then they might Wander in Notfinite and Endless Inanity which as I have said is Pure Nonentity And though Extension and Local Motion be Properly of the Matter yet Material Spirits by their Conjunct State and Consubstantiation are Coextended with it and all others are Conteined in it and in this or that Part therof and Move from this or that Place therof according to the several Spheres of their own Substantial Activitys whether they be more United unto it by a Conjunct Consubstantiation as Material Spirits which are in the Matter like Inherent Light in the Lucid Body and in so much therof as it doth Inherently Illuminate or less and without any such Conjunct Consubstantiation as the Human Spirit which is in the Matter as Light in the Diaphanous Air which it requires to Illuminate or otherwise as Angels which are in it as Magnetical Emanations in any Medium And accordingly Material Spirits are most Powerful in their Center but Immaterial Intirely Equal in their whole Sphere Now wheras some affirm that Substantial Spirits and all their Spiritual Qualitys are only Various Motions of the Matter I shall according to my maner first endeavour to Understand what is or may be Intended by the Motion of the Matter which certeinly can not be any Substantial Activity in it Self Distinct from the Matter for then we might agree in the Thing and should not differ about Terms wherefore Motion of the Matter must be only an Accidental Affection therof like Extension and the rest whereby matter Extends it Self and so in Effect Motion of the Mâ—tter is only Matter Moving it Self Wheras it Naturaly tends to Rest and Moves only in order therunto as I shall shew heerafter and this Moving must be only Local becaus it is of the Matter from one Part or Place therof to another But as I have shewed that there are other Differences of things besides Local Separation So there are other Motions besides Local Motion as every Mutation from one State to another in Generation Corruption and the like and iâ— Intellection and Volition there may be such Spiritual Motions without any Local Motion whatsoever wheras Local Motion is only a Transition or passing from one Part or Place of the Matter to another as I shall also shew heerafter And now I may safely affirm that such Local Motion is only Local Motion and neither more nor less nor other for as this Identical Proposition is most true That Local Motion is Local Motion So the Predicate therof being Adaequate to the Subject it can be neither more nor less nor other then the Subject Now that this Local Motion which Properly belongeth to the Matter is an Instrument not only of Matter but also of all Material Spirits becaus they are Material or Conjunct with the Matter in their Consubstantiation and also in their Operation as well as Extension Figure and the rest I easily grant but must wholy deny that Aether Air Water Earth or any other Substantial Spirits Heat Cold Moisture Driness Vegetation Sensation and innumerable other Spiritual Qualitys are only Local Motions one way or other or any way whatsoever for then Local Motion should not be only an Instrumental Causality or Effect of all those Spirits and Spiritual Qualitys but the very Essence and Formality or Formal Caus therof which is most Uncouth and Inconceivable for they are Formaly every one of them Such as they are in themselves as well as the Matter is Matter in it Self without any Actual Motion and so also Extension is Formaly Extension in it Self and may Exist and be Such without any Actual Motion and Figure is Formaly Figure in it Self and may Exist and be Such without any Actual Motion and so any other Accidents of Matter much more Spirits and Spiritual Qualitys which I shall now very plainly prove In the Begining God Created the Heaven and the Earth and not only Matter and Motion nor could Matter by Motion Diversify it Self in the Begining into Heaven and Earth that is as I have before explained them Superaether Aether Air Water and Earth for no local Motion can be in an instant but the Begining was only the First Instant otherwise it should not be the First or Begining Wheras Local Motion being from Place to Place which are several Terms must necessarily be in several Instants and most Probably there was no Local or any such Natural Motion in the first Chaos but only the Spirit of God Supernaturaly Moved on the face of the Waters Also if several Local Motions were the Formalitys or Formal Beings of all Spirits and Spiritual Qualitys then they should not be before nor after nor any longer then the Local Motion doth continue for the Formality of any thing is the very Specifical Being therof as Wind which is indeed only Aer Motus continues no longer then the Motion and Nothing can be without the Specifical Being of it Self otherwise it should not be what it is Wherefore I suppose I may set this down as another Infallible Canon according to which also I may safely proceed that Whatsoever Actualy Exists without somthing which doth not then also Actualy Exist must Realy differ from it otherwise the same thing should Actualy Exist and not Exist at the same time which is Contradictory and Impossible And thus as I have proved Substances which did Actualy Exist in the Begining to differ Realy from Accidents which did not then Actualy Exist So particularly Spiritual Substances and their Qualitys which do or may Actualy Exist without any Actual Local Motion must necessarily be Realy Different from it And this is most Sensibly Evident that they may so Exist and be
without any Local Motion and when they are in Local Motion are Commonly rather Causes therof then Caused by it and so they Caus Motion in the very Matter which of it self would Perpetualy Rest in the Center and due Position of it Self as I have said and shall heerafter prove and is Disturbed and Moved by the Potentiae of Spirits which alter the Natural Position Figure Density and Gravity therof and Properly it hath no Natural Motion of it Self but only to restore it Self unto Rest. Nor can the Matter and Motion and any or all the other Accidents or Variations therof Formaly Caus the Spirits or Spiritual Qualitys but are only Instruments and fit Bodies therof which they form for themselves Take Wax and Move it this Way or that Way or Mold it into this or that Figure or Discind it into any Threads or Corpuscles or Mechanicaly Vary the Matter therof how you will yet it will still be Wax as well as every part of Water is Water Unless there be also some new Generation or Corruption therof by Spirits and Spiritual Qualitys as I shall shew heerafter Wherefore that which some call Texture whether Extrinsecal as Figure Porosity or plain Interweaving of Threads or Filaments and the like or Intrinsecal as Density and Rarity which indeed are the only true Intrinsecal Textures of Bodys and yet are wholy denied by our Textorian Philosophers as well as Local Motion is only Instrumental and no Formal Caus or Being of any Spirit or Spiritual Quality And so take Common Water and Spirit of Wine Vitriol or any stronger Spirits and setting them in their several Vessels one by another Inspect them with a Microscope and see if you can discern any such Proportionable and Consyderable Difference of their Extension Figure Density Gravity Local Motion or any Corporeal Texture whatsoever as there is of their Spirits and Spiritual Qualitys Or take any Aethereous Globules or Materia Subtilis Emittent Transmittent or Remittent if you can tell where to find it or the most Subtile and Pure Air which may be had on the Top of the highest Mountain and which is Common Matter as well as any other and putting this Matter into any Windgun Airpump or Expansor or any such Torcular or other Rack of Nature whatsoever or applying to it any Chymical Fire or Heat or Salt and Snow or what you will and vex it how you will and try if you can force it to Confess it Self to be any other thing then Air or Extort from it all or any of these Spiritual Diversifications or such as may be Effected by the like Experiments made of Vapor Water or Earth or any parcel or part of the Terraqueous Globe and Cortex therof Which God having made to be the Native Countrey and Region of Animals hath also Impregnated with such Material Spirits and their Spiritual Qualitys which he did first Produce and still may be Produced ouâ— of them Wherefore since Matter and Spirits do thus Differ not only in our Mind and Reason but in their own Natures I Conclude them both Realy to Be and Realy to Differ one from the other and not to be only Matter and the Motions therof VIII Accidents are either Common or Proper Common Accidents are such as were Concreated and Actualy Existed together with the Substances in the Begining and without which no Substances or any Created Entity whatsoever can Actualy Exist as all Quantitys whether discrete as Number for every Creature that is whatsoever it be must also be Numerable Or Successive as Duration for every Creature that is whatsoever must also be Durable or Temporary Or Consistent as Extension which though is be in it Self Proper to Matter yet as the Matter of the whole World is a Common Matter so as I have shewed it doth Coextend or Contein all Spirits and every Creature that is in Heaven or Earth must necessarily be Localy therin that is in the Universal Body of the Matter or Vbi therof and in some Part or Place therof that is it must be there where it is and no where els at the same Time Proper Accidents are such as Originaly Flow from and Subsist in their Proper Substances as Consistent Quantity Extension Figure Density and the rest in Matter and Spiritual Qualitys in Spirits Again these Simple Accidents may be either Compounded together or Several and yet mutualy Relating one to another and Such Relations may also be Real as First and Last in Successive Quantity or Time for they Realy are Such in the Successive Nature therof which otherwise should not be Successive and are not only Notional such as First or Last in Consistent Quantity or Extension for they are not Realy such in the Consistent Nature therof becaus it is Consistent altogether and so the First may be Last or the Last First according to our Notion and Institution therof Also there are other more Complex Relations which may likewise be Real either Mathematical as a Triangle and three several Lines are different things or Physical as Beauty which is a Relative Conformity of severall Lineaments and Colors to the Physical Law therof Or Moral as Virtue which is a Relative Conformity of Actions Modes and Circumstances to the Moral Law therof Or Theological as Piety which is a Relative Conformity of Actions Modes and Circumstances to the Theological Law therof and the like which being more Complex are also more Curious and Excellent and the Relative Conformitys therof are Not only Real but also the Excellencys and Perfections of those Realitys wherin they Relatively and Realy Subsist And this Relative Reality though iâ— doth Subsist in the particular Entitys wherof they are the Relations yet doth Consist in the very Relative Conformity therof for their particular Entitys being Inverted will vary them as a Triangle may so be made a Zeta or Pi or render that which was Beautiful Deformed and that which was Virtuous Vitious and that which was Pious Impious And heer I shall Conclude with this general Observation That though Substances Excell in Entity becaus they Subsist in themselvs yet Accidents Excell in Bonity becaus they Perfect their Substances For such indeed was that great Difference between the first Chaos and the six Days Works Perfected therin SECTION V. And the Earth was without form and void And Darknes was upon the face of the Deep EXPLICATION The Elementary Globe of Earth Water Air and Aether was first Created Inform and Inane without any of those Actual Compositions Mistions Figures and Virtues which were afterward Produced in the Six Days ILLUSTRATION 1. Of the fower Elements 2. Of the Chaos 3. Of Quantity 4. Of Number 5. Of Time 6. Of Extension 7. Of Figure 8. Of Porosity 9. Of Density and Rarity 10. Of Gravity and Levity 11. Of Rest and Motion 12. Of Place Space and Vacuity I. WE have heer a farther Explication in the Text itself of the Heaven and Earth Created in the Begining Wherof it is again said
Circumference of the Utmost Body of the World then there must also be as Exact a Center corresponding to that Circumference which must be a Physical Point for as the Physical Circumference must be in every Part therof Utmost so the Center must be answerably Inmost and therefore must be a single Point not Extended nor having any Part beyond Part because any two cannot be Inmost or Midst for that must be something that is One whatsoever it is and I do not intend by this Physical Point any such least Corpuscle as is commonly supposed for that also hath Part beyond Part but a very Point as it is in Nature not Existing severaly and according to Mathematical consyderation therof but Coexisting in a Body Physicaly as I have before declared and such a Point is also the Copula of all Consistent and Coexistent Extension and doth Terminate both the Utmost Superficies and this Inmost Center And as it doth thus Terminate Extension so also Motion of Bodys so that Naturaly they Move not above the Utmost Circumference or below the Inmost Center as I shall shew heerafter Now a Globe as it is the Figure of the least Corpuscle so it is Potentialy conteined in every other Figure and as it is the Figure of the great Body of the World doth contein in it Actualy all other Figures Which like Extension from which they flow are not only Points nor Lines which have many Points nor any Superficies having many Lines as a Picture which hath only several Symmetrical Lineaments but the Complete Longitude Latitude and Profundity of Bodys without which there can not be the Figure of any Body which must be Long Late and Profund VIII Pores are only Superficial Concavitys in the Figure of any Body wherefore there must be a Body otherwise there cannot be any Coâ—cavitys therof and there must be some Concavitys otherwise there should be no Pores But whether there be any other Body to fill these Concavitys or not yet the Body itself which is Porous is a Body as well as the Body of the whole World is a Body having a Superficial Convexity of itself though there be none other Body without it Or if it be filled with another Body then that also which fills it is a Body and is not the same Body nor Spiritualy Homogeneous with it Wherefore there were no Pores in the first Created Matter before the Intermistion of Heterogeneous Elements for if the Body filling were Homogeneous with the Body that is filled then both should be Continuous and one Intire Body without any Such Concavitys and consequently without any Pores As if an empty Honycomb were all filled with Bees Wax it should no longer be a Comb but an Intire Mass or Cake of Wax Also though Pores be Partial Discontinuitys of the Body Porous yet it must be partly Continuous for if the Honycomb be cut into little pieces and they laid asunder the Spaces between them all are not Properly Pores of one Body but Intervals betweeen several less Bodys and so also the Interstices of a Sive or Silk or the like are no Pores becaus the Parts or Threads therof are only Contiguous and not Continuous And the Porous Body must be Consistent having such Vascula in the Concavitys therof as may contein the Body that fills them which must be Fluid As if an Honycomb be filled with Air it is Porous but if it were filled with Tallow or any thing equaly Consistent it should not Properly be said to be Porous more then any Inameld Work or the like much less are Fluid Bodys said to be Porous though they have many Consistent Corpuscles in them as Muddy Water and the like And though the Porous Body be generaly more Dens becaus it must be Consistent yet it sufficeth that it be Consistent though it be more Rare as an Honycomb filled with Mercury And this I suppose is that which is intended by Porosity and which I have more largely explained becaus there is so much discours therof among Philosophers especialy such who when they can give no better account of Nature resort to Pores as their Latibula and Subterfuges wheras as I have said Porosity is nothing but only particular Superficial Figure or Concavity of the Body whether the Pores be greater or less Vasa or Vascula as Cells of an Honycomb or the least Holes in the Wax and they do not in the least alter the Nature of the Porous Body consydered in itself as Wax is not altered in its own Nature by being Molded into any Shape or Effigies whatsoever And indeed unless we admit a Vacuity therâ— are no Pores in Matter consydered in itself becaus if they be filled with any other Body whatsoever that Body is yet being also Matter there is an Intire Continuity of both which are one Homogeneous Body of Matter in itself As the Terraqueous Globe is one Intire Globe though it be partly Earth and partly Water which are several Bodys as they are Earth and Water but only one Body as they are Matter for all Discontinuity and consequently all Porosity is from Heterogeneity which is not of the Matter for that is one common Substance but from the several Spirits And I suppose that all Fluid Bodys are also Imporous becaus their Parts may flow together and so some more Consistent Bodys may also be Imporous as Glass Gemms Marble and the like IX I shall next consyder Density and Rarity which as I have said do Immediately flow from and Subsist in the Substance of the Matter and not Mediately in and by Extension like Figure or Porosity for the Matter itself may be more Dens or more Rare though the Extension be the same not only in Extent but also in the very Figure and Porosity as I shall shew hereaâ—ter But as all Different Extension is only More or Less which are the Degrees therof so is Dâ—nsiâ—y also More or Less becaus all Matter hath some Density as well as Extension and More doth Comparatively Denominate a Body Dens and Less Rare which yet are only Degrees of the same Positive Density which plainly is an Affection of the Matter and so Density Rarity Gravity and Levity no Qualitys of Forms or Spirits as hath been supposed Wherefore as Matter is only Comparatively more or less Dens so all Matter is in itself either more oâ— less Dens within the same Exâ—ension otherwise there should be no such Dâ—fference of the Density or Rarity therof for Porosity which some as I have said make to be a Subterfuge and Evasion heerof is altogether Impertinent to Density or Rarity becâ—us the Question is not concerning any Complex Density or Rarity of Several Bodys joined together in one Complex Body that is both the Body Porous and the Body filling the Pores but of either of them singly and simply consydered in itself and certeinly either of them hath Mâ—tter and all Matter as I have said hath some Density otherwise it should not be Matter
and the only Question is whether there be any such Matter which is Comparatively more Dens or more Rare then any other Matter simply in itself And wheras generaly Porous Bodys that are filled are more Dens and Bodys which fill the Pores more Rare as I have shewed it plainly appears by Porosity itself whereby they seek to solv Density and Rarity that they also are such in their several Simple Bodys so consydered in themselvs otherwise becaus a Brass or Iron Kettle set upright with the Concavity therof above the Water will swim in Water the Complex Extension both of the Vessel and of the Air which fills that one great Pore of the Cavity being in the whole more Rare and consequently more Light then the same Proportionable Extension of Water we might therefore affirm that the Brass or Iron in itself is not more Dens and consequently more Heavy then the Water nor the Air more Rare and consequently more Lâ—ght then the Brass or Iron nor any of them more Dens or more Rare and consequently not more Heavy or more Light then another simply considered in themselvs which if they be as certeinly they are then there is also such Density and Rarity both of the Matter of any Porous Body and of that which fills the Pores simply consydered in themselvs And indeed if we should consyder Density and Rarity only Complexively and not Simply there should be no Density and Rarity in the World which would take away the very Subject of the Question for the whole World being one Complex Body though it consist of many particular Bodys more Dens and more Rare Simply in themselvs yet is all Equidens Complexively becaus it is all one Complex Body Wherefore either there is no Density or Rarity in the World or if there be the difference therof must be in the different Simple Bodys and particular Maâ—ter itself Also to inquire farther into this Porosity which is assigned to be the Formal Caus of Rarity we will again consyder the Reason therof which must be this that a more Porous Body is therefore more Rare becaus the Pores are filled with more Rare Matter unles we pleas to admitt a Vacuity therin which is another Subterfuge of this Question but now we will consyder it as filled with some other Matter which if it be Equidens will make the whole Complex Body Equidens and therefore necessarily must be more Rare to make the Porous Body more Rare and then I demand Why is that Matter more Rare which so fills it and according to the same Reason it must likewise be becaus that Matter is a Body more Porous and the Pores therof filled with another matter more Rare then itself and so Infinitely which is both Irrational and Impossible for suppose the Pores of any Terreous Body to be filled with Water and any Pores of that with Air and any Pores of that with Aether and any Pores of that with Superaeâ—hereous Matter yet we must at last stop somwhere and confess either that the last Matter is more Rare in itself which will destroy the Reason assigned or otherwise that the Pores therof are not filled but that the last Porous Body hath only Interspersed Vacuitys And so indeed whosoever doth deny Density and Rarity of the Matter in itself if he be true to his own Reason must hold an Absolute Vacuum in Nature wherof I shall discours heerafter not esteeming this sufficient occasion nor any present Discours therof pertinent to the Question which is as I have said concerning the Density or Rarity of the Matter in itself whether Porous or not Porous or whether the Pores therof be filled or not filled Now if there be such a different Density and Rarity of the Matter itself then there may be Condensation and Rarefaction of the Matter itself And becaus this is the greater Question and doth also contein the other I shall solemnly argue it according to my maner Certeinly there is no such fixed Standard of Density in the Matter itself and in the Nature therof that it could not Possibly be more or less Dens or that God could not have Created the Matter more or less Dens becaus there is no Contradiction in it for it should be Matter whether more less Dens and if God might as he pleased have Created the whole Matter more or less Dens then he could also Create one part of the Matter more Dens and another less Dens and so indeed he hath for he Created both Heaven and Earth wherof the Heaven and Heavenly Bodys are less Dens and more Rare and the Earth and Earthly Bodys more Dens and less Rare And if he could Create one Body more Dens and another more Rare then he can also caus the Dens Body to become more Rare or the Rare to become more Dens and so also he hath for he made the Water which is more Dens to Ascend in Vapors which are more Rare otherwise they could not so Ascend into the Air and again the Vapors which are more Rare to Descend in Miâ—ts and Rains which are more Dens otherwise they could not so Descend through the Air. Also I prove it by the Products of Density and Rarity which are Gravity and Levity and their very Motions of Descent and Ascent according to the Hydrostatical Rule of Archimedes and all others since him That more Matter of less Extension will sink through less Matter of more Extension if it be Fluid And this is the very Formality of Density that it is the Affection of more Matter being of less Extension and of Rarity that it is of less Matter being of more Extension And if there be Density and Rarity then also Condensation and Rarefaction of Bodys as I have shewed and which may be confirmed by many Sensible Experiments wherof I shall mention only two one of Condensation and the other of Rarefaction The first is the Impregnating of Common Water with Salt Take a Glass Wine-bottle and first put into it as much Salt as the Water may Imbibe and then fill it up with Water and stop it with a Cork so as no Water may come forth and being so stop'd stir it up and down by moving the Glass-Bottle until the Water be perfectly Impregnated with the Salt and so made Brine and when you let it rest again you shall find that the Brine which now conteins both the Water the Salt will not fill the Bottle as before but Subside in the Neck almost to the Belly which doth plainly shew a Consyderable Condensation or the same Matter of less Extension then it was before The other shall be the common Instance of Gunpowder fired in a Gun loaded with a Bullet which will be violently discharged by the sudden and great Rarefaction of so small a Body of Powder into so large a Body of Flame or the same Matter of more Extension then it was before which therefore requireth a larger Place according to the inlarged Extension therof and explodeth the
Bullet or breaketh the Gun to attein it though the Flame be a very Fluid and Corporealy Infirm Body and hath little or no Consistence in itself and therefore also hath litle or no Porosity in it self and if it were Porous would rather close the Pores thereof or return again into them by such a strong Compression then exclude such a Solid Body as the Bullet or break the Gun Nor is it from any Spiritual or Active Power of the Fire which sometimes doth not fire all the Powder and a Windgun by Compression of Air without any Fire doth the like Execution Much less is it from any Imaginary Aethereous Matter penetrating the Gun for unles We also fansy some Imaginary Valvs that Aethereous Matter would be far more easily forced back again then extrude the Bullet or sooner break the Gun in the Entry therof then in the Retreat Also Glass suddenly Heated breaks by the sudden Expansion and so cooled by the Contraction By these and many like Experiments it plainly appears that there is such Condensation and Rarefaction of Matter itself as I have before described which yet some obstinately deny and either will not or cannot understand it through a preconceived Error that Matter and Extension are one and the same thing which if it were true I confess it impossible that there should be any such Condensation or Rarefaction of the same Matter in itself for then the Extension also must be the same and consequently there could be no such Condensation or Rarefaction which are Variations of the Extension of the same Matter otherwise the Extension therof should be the same and not the same which is Contradictory Wherefore such Condensation and Rarefaction do plainly prove it Impossible that Matter and Extension should be one and the same thing But as I have before shewed so heerby it most evidently appeareth that Matter is a Substance and Extension an Accident And though no Matter can be without some Actual Extension yet that being an Accident Subsisting in the Matter there is a Potentiality therof to be sometimes Actualy more and sometimes Actualy less the Matter remainâ—ng the same Nor is there any Penetration of several Extensions but only the Extension is thereby Varied whether it be Inlarged or Contracted And so I do not affirm that there can be two Extensions of one Individual Body when the same Matter is Contracted into itself by Condensâ—tion nor yet two several Bodys having only one Extension when it is Inlarged in itself by Rarefaction Nor yet do I conceâ—v that though there be such a Potentiality of more or less Extension in the same Matter that it is Boundless or that therefore it can be Always Extended more or less Infinitely for More or Less as I have said is Finite and can never be made Infinite but as in all other things so in this God hath set certein Natural Bounds and Limits unknown to us which Extension itself cannot transgress And I shall heer farther observ that these Variations of Extension are either Condensation and Rarefaction by Natural Generation which do continue becaus they are so caused by the Spirit Superinducing them in the Matter and so continuing them as in the Accension of Gunpowder and the like or Compression and Dilatation by Violent forcing of the requisite Body of Matter and Spirit itself which therefore do not continue longer then the force lasteth that so conteineth the Matter in that Extension as in the Windgun and the like and that which we call Elasticity of the Air wherof I shall discours heerafter is only a Motion or Nisus to Restitution from such Violent Compression or Dilatation and such Motion may be not only of the Figure as in bending a Bow or the like but of the Extension itself as in the former Experiments And so there may be a Violent Compression or Dilatation of the Extension of a Body according to the Particular Nature therof which yet may be a Natural Condensation or Rarefaction according to Universal Nature as when Air doth Expand itself Ne detur Vacuum as I shall shew heerafter and when it can Expand itself no farther it will also there stop and not break asunder Ne detur Vacuum X. Gravity and Levity are as I have said the Products of Density and Rarity in which they Immediately Subsist and Mediately in the Matter as Figure doth in Extension and by it in the Matter Wherefore also as Rarity is only a less Degree of Density so is Levity of Gravity and all Matter whether more or less Dens yet becaus it hath necessarily some Density it hath also some Gravity Proportionable therunto Thus it is said that there is The Weight for the Wind or Air as well as the Water and not only Air but also Aethereal and Superaethereal Matter hath Weight in itself either Actualy or Potentialy for if more Matter Weigh more becaus it is more Matter and less Matter Weigh less becaus it is less Matter then all Matter must Weigh becaus it is Matter And thus Pondus is of the Matter and Potentia of Spirits as I have said and becaus more Matter of less Extension is more Dens therefore it is also more Grave and becaus less Matter of more Extension is less Dens or Rare therefore it is also more Light which plainly appears by Sinking or Swimming as I have shewed And more Grave Sinketh downward rather then Riseth upward through more Light becaus it is more Dens and Light more Rare for all Matter tendeth first to Union with itself and therefore it tends to the Center of itself which is the Inmost Point within itself And this Tendence we call Downward which is indeed rather Inward And as more Matter of the same Extension tendeth more swiftly to this Center and therefore also is alway most forward becaus it is more Dens and consequently more strong in its kind that is more Ponderous so for the same Reason it tendeth most strongly and therefore passeth through more Light which is more Rare and consequently more Weak unless it be also Consistent which is from a Spiritual Quality as I shall shew heerafter And Globular Bodys of Matter though Equidens and Equiponderous yet becaus as I have said that Figure is most United in itself do therefore Move faster then Angular or any Bodys Equiponderous but of more Superficial Figures through the same Medium And now I shall discover the wonderful Mystery of Divine Geometry in the Proportionable Locality of all Particular Bodys between the Center and Circumference of the Universal Body or Globe of the World for as the Center or Inmost Point is the least and the Circumference or Utmost Superficies therof the largest so all the Spheres between these two as they are neerer to the Center are less and larger as they are neerer to the Circumference Wherefore it is most Proper and Geometricaly Proportionable that more Matter of a less Extension which is more Dens should be in a less Sphere which doth
best suffice to contein it and less Matter of more Extension which is more Rare should be in a larger Sphere which is more fitt to contein it And thus the Globe of Earth and Water which is most Dens is seated in the Inmost Orb of the World which is least and the Air which is more Rare in a Sphere next above it which is more large and the Aether which is yet more Rare in the next above that which is still more large and the Superaether which is most Rare in the the uppermost which is largest And this most Proper and Connatural Situation of the Terraqueous Globe and of all the Spheres doth rightly constitute both the Circumfereâ—ce and the Center of the whole World and the most Symmetrical Chorus of all the Bodys therof as I shall shew heerafter And certeinly as there is but one Circumference of the whole Body therof so also but one Center for those two do mutualy Relate one to the other as there can be but one Circumference and one Center in any one Body Now that all this Body is Matter we all grant and I suppose no Materialist will or can deny it Also it must be granted as I have shewed of Density and Rarity that Gravity or Pondus is the Proper Affection of the Matter and not of Spirits becaus it Subsists in the Density of the Matter and that more Dens and Grave Bodys Naturaly do sink through more Rare and Light And that Sinking is to this Universal Center of all the Matter which is Lowest and Inmost as the Circumference is Highest and Utmost Wherefore if any Particular Body which is and must be a Part of this Universal Body of Matter be more Dens and consequently more Grave it must Naturaly sink through any other Bodys beneath it which are more Rare and consequently more Light toward this Universal Center of the whole Body of Matter which is the Center of the whole Body of the World and consequently of all Particular Bodys which are only Parts therof and no Parts of any such Particular Bodys which are also Matter as well as their whole Bodys can sink Inwardly to any Center of Gravity in themselvs as to any such Particular Center for then they should Ascend in departing from the Universal Center of Extension which is exactly Centrum Gravium to which all tend And though more Dens and Heavy Bodys may sometimes Ascend to prevent Vacuity yet that is not as to any such Particular Center but only to fill the Universal Globe when more Rare cannot succeed as I shall shew heerafter Or if they be supported by any Consistent Body though more Rare that is only a Fulciment and Tanquam a Natural Center unto them Wherefore as all Pondus is of the Matter and Matter only one Homogeneous Body in itself so there can be but one Center of the Pondus therof though as Potentiae are of the Spirits and they are several and Heterogeneous so there may be several Spiritual Centers therof which are all of another Nature and very farr Different from this one Universal Center of Matter and though they be Radicaly most Dens and Strong in those several Centers yet their Motion tendeth Outward every way from the Center to the Circumference of their Particular Sphere of Activity and not as the Matter Inward or only Downward from the Circumference to the Center of Rest becaus Spirits are Active and Energetical but Matter Passive and Torpid as I have shewed And now I shall proceed to prove this Center of the Universal Body of the Matter of the whole World which as I have said is also both the Center of the Extension of the Gravity therof to which all tend or the Universal Center to be in the Earth which will also comprehend that other Question concerning the Center of the whole World Certeinly this is the constant Language of Scripture and so it is said that the Waters which covered the Earth were Beneath and the Vapors in the Air Above and the Royal Philosopher saith expresly The Heaven for Highâ— and the Earth for Depth and I suppose none can shew any one Expression in the whole Bible which may seem in the least to color or favor the contrary Opinion And the Reason therof is as apparent which I have before sufficiently declared that Earth being most Dens and consequeâ—tly most Grave and Gravity being one and the same Affection of all Matter and having but one principal Motion which is Direct must therefore tend to one and the same Term which cannot be Outward or Upward for then Grave Bodys should Ascend but must necessarily be Inward or Downward which therefore must be to one Inmost Point or Center of that Gravity And I shall confirm this Motion of Descent by clearing a common mistake concerning the Ascent of Rare or Light Bodys for as all Dens and Heavy Bodys do Descend so also do Rare Proportionably becaus they are only less Heavy as I have said As if a Pound Weight be put into one Scale and two Pounds into the other which will caus its one Scale to Descend and thereby the other to Ascend yet apparently the Pound Weight is also Heavy becaus it weighs one Pound though the two Pounds be more Heavy and so caus that Scale Proportionably to Descend and the other to Ascend Thus the Motion of Ascent of Rare Bodys is indeed rather a being Moved and their Ascent only a Violent Elevation by more Dens and Heavy Bodys which crowding more strongly or swiftly to or toward the Center do Elevate and Extrude the more Rare and Light from it Also Earth only is Consistent and cannot be prevented in the Descent therof by any other Bodys which might be Fulciments unto it as it may be to others and all this doth Sensibly appear by any Terreous Body Descending through Water and through Air and so it would also through Aether if it were in it not particularly as to its Proper Element by any Potentia of the Elementary Spirit therof but generaly as to the Universal Center of all Matter by the greater Density and Pondus therof For so if a Hole were made in the Earth from the Surface therof to the Center Water would Descend thereby to it as well as Earth if there were neither Earth nor Water therin Air would Descend likewise and so if their were neither Earth Water nor Air Aeâ—her or Superaether would Descend likewise though some pleas to phansy otherwise and would make all the Planetary Orbs so many Worlds of themselvs having their own Proper Centers not respecting this Universal Center of the whole World to which all tend but only consyder it as the Universal Center of Extension wheras as I have said the Gravity or Pondus of the Matter is an Universal Affection of the Matter Subsisting in it as well as Extension which Absurdity they have Excogitated only to defend some others which I shall also disprove heerafter And though
I might if I pleas believ a Traveller who hath been in Africa concerning any Monster therin yet certeinly I should not much believ him who had never been there himself Neither can I more believ any such Assertors concerning Aether which being so Remote is commonly made Amplissâ—â—us fingendi Campus but shall proceed in the known and beaten Road of Scripture Reason and Sens so far as they extend and as we can know or judg thereby and leaving these fansys of vain men to themselvs shall heer inquire into a more solid and true Secret of Nature and such as deservs a more Curious Search which is this That as God hath placed all the Spheres in their most Proper and Connatural Situations by such Directive Principles in themselvs and Symmetry of Nature so in that Natural Position the whole Vast and Indefinite Body of the World and all the Inconceivable Weight of the whole Matter therof doth support itself thereby withal Facility and Suavity without any suspending Funicles above or under-propping Columns beneath and so without any Force or Pressure whatsoever For though when any Particular Body or Part of the Universal Body therof is Dislocated and removed from its Proper Station and Natural Situation therin which is when any more Dens Bodys are above others more Rare they then Move or Press toward their Proper Place by their own Gravity and Motion of Descent being thereby Actuated to reduce them therunto as the Magnetical Virtue doth Move the Body therof being displaced towards the Poles of the Earth yet when they have atteined it their Motion which was Actuated before for that end being now useles and needles is again reduced to Potentiality and they then neither Move nor Press Actualy any more or any farther nor have any Actual Nisus therunto but having obteined their End are thenceforth in Peace and Rest and their very Gravity is also suspended and reduced to Potentiality as the Magnetical Needle doth Rest in the North Point which plainly shews what I said before that though Gravity flow Immediately from Density and Subsist in it and Motion of Descent in the Gravity yet they are Realy Different becaus though the Body continue to be the same and hath the same Density Actualy both when it is out and when it is in its Proper Place yet when it is our it hath Actual Gravity and Gravitation and when it is in it only Potential And thus neither the Superaether doth Press upon the Aether nor that upon the Air nor that upon the Water nor that upon the Earth nor the Earth upon itself becaus they are already in their Proper Places and therefore tend no farther for the more Dens Bodys are Natural Fulciments and so farr Centers to the more Rare And so the Proper Place of any Body is when being more Rare it is above more Dens or being more Dens beneath more Rare as I have said or also being among Equidens whether above or beneath any other parts therof yet it is in its Proper Place becaus it hath such a Natural Fulciment or Center sufficient for it and there are none more Rare beneath it through which it may or ought to Move according to this Statike Law of Nature but the other Equidens Parts whether above or beneath it are also in their Proper Sphere which is the Proper Place of them all and they can not otherwise be all in one and the same Point Again I shall observ that these Spheres being all Rotund that Spherical Roâ—undity must be filled and so the Sphere Completed to render it the Proper Place of those Bodys wherof it is the Sphere otherwise the Bodys will flow or fall every way to fill the Sphere or any Chasm therin becaus the lower parts of that Chasm will be beneath or neerer to the Center of the World then the others wherefore being Equidens they will all contend for one Equality or Spherical Community of Situation which must Equaly relate to the Center and Circumference of the World Also heerby it appears that these Spherical greater Bodys do not Move to the Center nor respect it in Regular Cylinders as less particular Bodys Plummets or Bullets falling through the Air which seem to us to Descend in a most Directly Perpendicular Line and serv for Measures therof well enough becaus any such requisite Pyramidal Confirmity therof to the Center is not discernible by reason of their smalnes as smooth Water in a Pond seems to us Exactly Plane and that Planities therof servs well enough to make a Water level wheras any Quadrant or Semiquadrant or the like of those Proportionable greater Bodys respect the Center as Pyramids Inverted with their Cones Downward and Bases Upward which is their Exact Conformity therunto and the way of their Gravitation and Motion of Descent as we may easily understand if we duly consyder the Relation of any Circumference to the Center And therefore such Quadrants and Semiquadrants do not Superpend nor consequently Superincumb in such their Pyramidal Bases beyond their Cones Yet I do not conceiv of such Proper Places and Spheres that they are Magical Circles or any such Phantastical Houses as Astronomers fansy to be in Heaven but only as I have said Proper Localitys of the whole Body of Matter and Extension of such several Spherical Bodys according to the more or less Density and Gravity therof Much less do I conceiv that the Center hath any such Magical Virtue or Attractive Power nor that it is any Cavity or the like but only a Term which is the Midst and Inmost Point and consequently the Lowest of the whole Body of the Matter of the World Immovable and Inalterable and relating to the Circumference therof that is the Utmost Superficies of the Superaether which is Ingenerable Incorruptible and Invariable being the Universal Bound and Limit of Nature and of all Bodys and of the whole Matter and Extension therof Having thus premised I shall now examin the Pressure of the Atmosphere which is so confidently asserted by some though evidently there be no such thing nor can there be any Rational Supposition therof without a supposed Dislocation of the Body of the World and offering Violence to Nature as I shall now prove God Created the Heaven and the Earth and nothing beyond or without them wherefore certeinly they Press upon nothing or do not Press Outwardly becaus there is no Outward thing to support them or on which rhey might Press but only they tend to Union Inwardly And as the several Spherical Bodys of the Elements do not Press upon the Superaether nor one upon another Outwardly so neither Inwardly as Iob saith He hangeth the Earth upon nothing that is it doth not hang or Press at all either Outwardly wherof he spake before He stretcheth out the North which is the most Terreous part of the Globe over the empty place that is the Air as a Vessel is said to be Comparatively empty when it is filled only with Air
Continuous and Consistent with it or not Equidens And so a Man bearing the Firkin or Cask doth feel the whole Weight therof becaus the Parts Weigh according to the Whole and so the Whole doth Press another Body though the Parts of the same Body in such Cases do not Press one another As a Pale of Water upon a Mans Head doth Weigh and Press according to the Whole thougha Fish in the bottom of the Pale under the Water doth not feel any Weight or Pressure therof becaus the Fish is as a Part therof and within the Pale which is the External Term of the Consistence therof and the Body of the Fish Equidens or therabout with the Body of the Water But if a Body Naturaly Consistent be not Erected Perpendicularly as if a Column of Timber be held Obliquely then the upper Parts therof do Weigh and Press Obliquely according to the Obliquity therof and so if any of the upper Parts do Superpend they also do Superincumb-Proportionably As if a Pyramid Inverted and be greater then the Pyramidal Proportion which I before mentioned or a piece of Timber laid Transversly over the Top of another Which I conceiv also to be the true Reason of the Proportionable Overweight and Advantage by Distances from the Center But if a Fluid Body broader above then beneath be in a Vessel of that Figure yet the upper Parts being Equidens do not Press the lower becaus they all Rest together upon the Consistent Vessel and only Press upon it Again if the Stopcock of a Cistern or Gutt of a Water-mill be opened whereby the Water hath a Vent then the Parts above that Vent being not supported by the Consistence and in Motion do Press one upon another Proportionably and issue forth with a force Proportionable therunto And any Parts which Move do accordingly Press though there may be a Pressure without Actual Motion by an Actual Nisus or Endeavour therof As a Burden upon a Mans Shoulders doth Press upon them though it doth not Move or Sink farther into them and so a Weight hanging and not Moving Downward doth Press as well as when it doth Move XI This is as I conceiv the State of the Matter which was created One Universal Body in the Begining Extended in itself through its whole Body and having all its Parts beyond Parts and so continuing Universaly in the Successive Duration therof that as the Whole cannot be Extended more or less so no Part therof can be Divelled and Separated from all the others and thereby be made another several Body or less World in itself nor is any Part therof Annihilated whereby it should be Diminished nor any new Part Created whereby It should be Augmented but as it remains the same Universaly in the Whole Substance so also in the Universal Affections therof though they were first Generaly and still may be Particularly Varied according to the several Degrees therof which were Potentialy in itself And yet the whole Body therof still is and must be the same having the same Orbicular Figure and the same Total Density and Gravity becaus the whole Matter therof is the same neither more nor less then it was being all Bounded with the same Circumference and Center and so as one Elementary Part is made more Dens or Grave another is made more Rare or Light And all are Bounded with the Superaether which is Superelementary and immutable And as this Universal State therof can not be Varied so it hath Universal Rest in itself which is indeed this Universal Status therof and can not be Varied by any such Universal Motus which might Move the whole World Also there is a General Status or Rest which is the Station or Position of the Great and General Bodys therof as they were first Created in the Begining and afterward Ordered in Six Days that is of the Superaether Aether Air Water and Earth which can not be Varied Generaly though Particular Elementary Bodys are or may be Particularly Varied by Generation or Corruption whereby the Extension Figure Density or Gravity therof are so Altered And yet in these Particular Variations therof the Matter doth alway observ the Universal and General Law of itself and of the Locality of its own Body and of all the Parts therof by conteining all within the same Circumference and Center and if any Elementary Part become more or less Dens in itself by Altering the Particular Station therof where it was before and removing it to the General Station and so if it be Violently Remov'd out of it restoring it by a Natural Motion or Nisus of Restitution and Return therunto Thus there is a double State or Rest of Matter that is either Universaly of Union or Generaly of fit Station and Position therin and as the Union is of Extension so both the Rest and Motion to Union do as I suppose subsist in Extension and as the Rest and Motion to Station is to the Center of Gravity so they both Subsist in Density which is also Analogous for as Matter tends to Union with itself and hath thereby some Density in itself so Dens or more Matter of less Extension tends to more close Union or more Inwardly within itself And this Union is the Foundation of the Universal Rest or Aquiescence therof in itself which it first and most Naturaly affecteth and of the other of Station which is next unto it as being Convenient and Conformable to the other And both these Rests when they are Disturbed are Recovered by that other Subservient Principle in itself which is the Natural Motion therof And this Motion is not Actively Contrary to Rest as Heat to Cold and the like Contrary Active Quality for Rest is not Active but rather Privative or a Not moving in respect to Motion and only a Positive Acquiescence of the Matter itself Subsisting in it as also Motion doth Move unto Rest as another Assistant or Auxiliary Affection therof and Subordinate unto Rest as Verticity is not Contrary but Subordinate to Polarity serving only to reduce Magnetike Bodys to that fixed Position which is the Polar Rest therof Which Rest Bodys do most Naturaly affect but being Dislocated or Disturbed cannot attein it without Motion And therefore Rest and Motion seem to some to be Contrary becaus though Motion be to Rest yet it is in itself Motion and not Rest and indeed it is Analogous to that which Moraly is termed Invita Voluntas As when a man goeth a Journey not willingly in respect of the Journey and yet willingly in respect to Rest at Home but as this Rest of Matter is Acquiescence in the Natural Union and Station therof so Disunion or Dislocation are more Contrary therunto which yet are not Contrary to the Rest itself and are rather Privations of the Union and Station wherin Rest doth Acquiesce Nor are any Different Local Motions Upward and Downward and the like Properly Contrary but only Localy Advers or Opposite for they may
Motion of the Restitution therof and so causeth the Increments of the Velocity of the Motion of the Bullet And the Bullet in Descending also Impells and summoves that part of the Air which is beneath and before it and that part the next and so prepares a way or Vortex for itself whereby it may more easily and consequently more swiftly Descend But though it be true that either Addition of Force or Subtraction of Impediment may Accelerate Motion and heer perhaps both together do concurr and may somewhat conduce therunto yet I am not so Curious as others to apprehend either or both of these to be sufficient and the only Causes of so consyderable an Effect as the notable Increas of Velocity of Motion in such Descending Bodyâ— but rather ascribe it to the Internal and Proper Nature of the Motion itself which being capable of such Degrees in itself as well as Density in which it doth Subsist and while the Body was in Rest was only in Potentiality and no Actual Motion till it began to Move and as it then begins to Actuate itself so the longer it continues it doth still Actuate itself more and more by Degrees in the Natural Motion therof to the Center And there is no such Increment of Velocity in the Weighâ— of a Clock moving Sensim Nor is there any Attractive Virtue in the Center itself as I have said becaus that is only a Point wherin such Virtue can not Subsist and only a Term of Locality Downward which God hath Immovably fixed and ordeined so to be as the Circumference is Upward and it doth no more Attract Downward then the other doth Upward And any Equal Weight in the same Medium whether it be placed in a higher or a lower part therof Weighs and Moves Equaly first and according to the continuance of the Motion so are the Degrees of Velocity Nor is it from the Magnetike Virtue of the Earth for such Motions are Proportionably Equal as I suppose throughout and not Per Graduâ— but Per Saltum as I shall shew heerafter and I know no Difference heerin between a Bâ—llet of Lead and a Bullet of Steel or Magnet so Descending And the common Observation that Natural Motions are Swifter and Vâ—olent Slower toward their End is not generaly true of all but only of the Matter for the Planetary Motions are Natural but Equal Which Instance may well prove what I said formerly That Spiritual Motions are for Motion and Action but Motion of the Matter is only to Rest and therefore Slow when the Body is first Removed from its Rest any Remotion from which it Disaffecteth and Swifter as it draweth neerer to the next place of Rest which it Affecteth Also this plainly sheweth that Motion of Descâ—nt is Realy Different from all the former Affections of the Matter becaus it so Varieth itself though they continue the same Now it is also observable that according to the Increas of the Swiftness of the Motion so is also the Strength of Percussion for Swiftnes is a Conspissation or as I may so say Condensation of the Motion and all Condeâ—sation being an Union doth fortifie Again as Motion is an Advantage of Percussion so it is also of Penetration becaus Penetration is by Percussion and a Swifter and Stronger Percussion maketh a Swifter and Stronger Penetration which is observable in Bows Balists Catapults and the like wherin the quick and smart Delivery maketh the great Percussion and Penetration and Time is very consyderable heerin for if the Percussion be so Strong and Swift that the Body Percussed hath not requisite Time to Resist it pierceth through it as if iâ— were only a Medium as a Bullet shot Directly through a Bord or Glass maketh only a round Hole in it wheras the same Strength not so Swift would make it first Bend and Cleav or Break which shew a Partial Resistance And so if the Percussion be more Swift then Strong whereby it hath not requisite Time to Penetrate it will be more Resisted as a Bullet shot Obliquely will Reflect from Water or as they say Graze as also Oister-shells wherwith Boys use to make Ducks and Drakes as they call them wheras in more time they would Sink into the Water Also all Motions of Percussion or Penetration are Violent as to the Body Percussed or Penetrated though the other may Move Naturaly as a Bullet falling through Air or Water Naturaly Downward doth Violently Percuss and Penetrate the Air or Water which is thereby Dislocated and Violently Elevated as I have said and it seems to me that even that Motion of the Bullet is also as it were Violent in respect of the Place of Rest from which the Bullet first Moveth which maketh it to be so Slow at first and only Nâ—tural in respect to the next Place of Rest to which it Moveth which maketh it so Swift at last as I have said but the Bullet shot is first put into Motion by the External Impression and that Motion being wholy Violent is Swiftest at first and Slowest at last And yet the Motion continueth Proportionably according to the Impression though that last no longer then the very Contact and is Discontinued with it Nor can I conceiv that that there is any Continuation therof or Magical Line of Motion between such a Mover and Moved as some have fansied for the Impression being an Accident must necessarily Subsist in its own Substance and can not Migrate into another nor is the Potentia which maketh the Impression Emanant but Inherent Certeinly this is a Mystery in Nature and I know no Instance which doth more seemingly prove a Migration of Accidents and I suppose the disproving heerof will very much confirm the contrary Truth Now as I have said before the Matter having Naturaly in itself Motion is putt into it and the Motion Actuated by any Violent Impression as well as by Natural Tendence to Union or Station and that which is most wonderful heerin is that the External Impression doth not only Actuate the Motion at first but Divert the Natural Tendence therof Downward and Direct it another way But as I have said there is in Matter not only a Motion to Station which is Downward but also to Union which is generaly Directed by the other Downward but may be any way as sometimes it is Upward and this Motion which is most Natural and Principal is also the Universal Motion of Matter and being Diverted and Directed Violently by the External Impression doth carry the Body that way yet so as it doth only Divert and not destroy it or the other Notion of Descent which more Particylarly is to Station and that is Particularly also Natural whereby the Body hath still a Nisus and Inclination that way And the Diversion of the Motion being Violent is as I have also said Strongest at first and the Natural Weakest and so the Violent Diversion doth overcome the Natural Motion of Descent and Proportionably Divert it as in
make of itself alone or with all its own Apparatus any such Spirit or Spiritual Quality as some would Produce out of it and the Atoms or Corpuscles therof wheras it is in itself only one Universal Homogeneous and most Intire Body which though it hath Aggregate Atoms and Corpuscles in its own whole Mathematicaly yet there are indeed no such Segregate Atoms or Corpuscles therof Physicaly as they do Imagin nor can any such Possibly be without Intervening Vacuity which we have sufficiently disproved And therefore the Antient Atomists did also hold Vacuity and so their Doctrine though most fals yet was more Consistent in itself then the other of our Modern Corpuscularians who affirm Segregate Corpuscles of Matter and yet no Vacuity but other Matter Intervening which is a plain Contradiction or Matter Segregate and not Segregate and that Segregation therof which they pretend is only the Discontinuity of the Bodys of several Composita by their Individual Spirits which are Heterogeneous and not by the Matter which is one Homogeneous and Continuous Body in itself as I have said and even Heterogeneous Composita which are Spiritualy Discontinuous are yet Materialy as Continuous as Homogeneous And so polished Metall and Marble Drops of Water and Glass Brick and Mortar cannot be Divelled or Discontinued unles Air or other Matter may Succeed to prevent Vacuity and supply the Continuity of the whole Body of Matter and Extension therof which is Absolutely Necessary and the Spiritual Continuity of any Compositum which is Generable and Corruptible is only Respectively Requisite for the preservation therof and whereby it doth Continue its own Body as much and as long as it can and defend itself from other Ambient Bodys which do Besiege and Assalt the Spiritual Qualitys therof with their Heterogeneous Spiritual Qualitys and by the Menstruous Power therof enter and Corrupt it if they can wheras if there be any Discontinuity in the Matter of the Bodily Compositum the next Ambient Bodys whatsoever they be do and must Immediately Succeed to Complete the Great Body of Matter which can suffer no Discontinuity as I have shewed And yet we will afford them such Materials as they would have that is supposed Segregate Atoms or Corpuscles and then let them Compose and Confabricate them as they please into any Body having Longitude Latitude and Profundity that is Corporeal Extension yet certeinly this will be only Matter so Extended and no other thing whatsoever either Aether or Air or Water or Earth or Tree or Brute or Man or Angel And this Extension of the Matter itself will only as I have said be Orbicular for though all other Figures be in Extension Potentialy yet any Variation from this most Homogeneous Figure of Union is by the Heterogeneity of Spirits and the Plastike Virtue therof which as the Architect or Statuary doth superinduce them by Varying that one Universal Figure of the Matter And yet we will also allow them without any Spirits or Spiritual Qâ—alitys to Mold the Matter into what Figure they please which will be none other then Matter so Figured and Effigiated and only as so many Statues of Elements Vegetatives Sensitives and Intelligences but not the Things themselvs Also though all Matter be Equidens in itself and consequently Equigrave and the Variations therof only superinduced in it by the Spirits and are therefore by some termed Qualitys yet we will allow them to Densify or Rarify Gravitate or Levitate those Statues as they pleas which will be made thereby no other then they were before but only more Dens or Rare Grave or Light And lastly though all Matter doth Naturaly affect Rest and all the Natural Motion therof is only to Rest as I have shewed when it is at any time Violently Removed and Dislocated by Spirits or Disturbed by their Spiritual Operations yet we will also allow them all the Motions of Matter that is only Local Motions and then let them either Move their whole Statues or any Parts Corpuscles or Atoms therof this way or that way or every way as they please and make them as Automatous as they can suppose them to be Moved by or with any such Local Motions yet as the whole Statues Moving Upward or Downward Progressively or Circularly and the like will only be Statues so every one of their Parts Corpuscles or Atoms so Moving therin will be only such Parts Corpuscles or Atoms therof as they were before and so consequently the Whole also the same as it was before only with such Variations of the Local Motion of the Matter or Parts therof and of other Affections of the Matter as of Gravity Levity Density and Rarity producing those Various Motions or of Figure and Extension produced thereby but still the Statues will be only Matter having such or such Extension Figure Density Rarity Gravity Motion or Rest and the like Affections of Matter which are Formaly in themselvs and all together only such as they are and render the Matter only such or such a Statue but can induce no Spirits and Spiritual Qualitys Heat Cold Moisture Drines Vegetation Sensation and Intellection which as I have said are formaly in themselves other things farr Different from Matter and any or all the Affections therof and so I shall more particularly prove them to be in my following Discourses though I have already acknowledged that as Matter is the Body of Spirits so all the Affections therof are the instruments of Spiritual Qualitys and their Operations and so as I have said before though now I have admitted it to be otherwise only by way of Supposition they are superinduced in the Matter by the Spirit to make it a fitt Hous and Work hous for itself and then they both dwell and Work therin and so Spirits are Instrumental to Matter and Matter to Spirits But yet as when I see a Ship sailing upon the Sea and steering her Cours according to the Art of Navigation with her Sails spread Tackling and Rudder and the rest of her Furniture rightly Instructed and Gubernated I may not therefore conceiv that she can thus perform the Voiage of herself and by all those Instrumentalitys but that as she was first thus rigged and fitted by men so she hath still men abord who thus guide her though I may not see them upon the Deck So when I Contemplate the Active Operations of the several Composita I know that the Rude and Common Matter could never so â—ffigiate and Diversify itself but that the Spirits did so Prepare it for themselvs and that they still do Act it and Operate in it Also I acknowledg that therefore there is not only some Correspondence and Analogy between all Created Nature as it is one Univers and Republike but more or less between all the several Creatures as I have observed to be between all Quantitys and so there is also between all the Affections of Matter among themselvs and likewise between Matter and the Affections therof
into the Actuality then there is a Generation therof and when again that Actuality is Reduced into the Potentiality then there is a Corruption therof But Simple Substances which subsist in themselvs therefore always are Actualy in themselvs and are Ingenerable and Incorruptible Thus in the Begining there was not only the Matter nor only the Spirit of the Superaether Actualy Subsisting but also of Aether Air Water and Earth which did so Denominate those first Elementary Composita of the Matter and their several Spirits the Heavens and the Earth as I have shewed And so there were also in them and with them all the Substantial Simple Vegetative and Sensitive Spirits Subsisting Actualy in themselvs though there were yet no such Mist Composita of the Elements themselvs as afterward which might Denominate them Stone Metall and the like nor any Composition of the Elementary Spirits with the Vegetative or of Elementary and Vegetative with Sensitive which might so Denominate them Trees Beasts and the like untill such Composita were Produced in the Six Days afterward And so also there were all the Intrinsecal Created Essences or Entitys of Simple Accidents aswell as Substances which were also Created together in the Begining in and with their Substances though only the Universal Accidents of Matter Extension Orbicular Figure Density Rest and the like did then Actualy and Extrinsecaly Exist in the Matter and there were yet none of those Particular Variations therof which were afterward superinduced by the Spiritual Qualitys of Spirits becaus those Spiritual Accidents did not yet Exist themselvs and so not only Substantial Composita but also such Simple Accidents were in their Chaos of Potentiality As there was no Actual Light but Darknes and so of the rest but yet the Intrinsecal Essence or Entity of Light and the Rest was in the Chaos Pâ—tentialy which is therefore termed Inform and Inaâ—e becaus they were not yet in it Actualy and Extrinsecaly but were afterward so Produced in the Six Days And all the Previous and Requisite Principles Substantial or Accidental wherin any of their Produced Composita did Subsist Mediately or Immeâ—iately were first Produced themselves without which the other could not have been Produced as Mist Elements before Vegetative Composita and Vegetatives before Sensitive Composita And so doth the Natural Generation and Corruption botâ— Suâ—stantâ—al and Accidental still continue as doth plainly appear by all Generative Mistion and Composition and production thereby of the Composita which are so Confabricated Naturaly aswell as Artificialy As a Hous is Potentialy in all the Materials before it be built and every particular Figure in the Extension of the Materials before it is framed and when it is so Prepared and Eâ—ected it may be said to be Artificialy Generated and when it is Demolished to be Corrupted the Materials like Substances still remaining the same and the whole Compositum and every Figure therof being first Potentialy and afterward Actualy therin and so again Reduced from Actuality to Potentiality by Demolition and there is no other Difference heerin between them but only that Natural Generation and Corruption are Intrinsecal Consubstantâ—ations or Compositions of Proper Principles of Nature which are both the Materials and Architect therof and Artificial Generation and Corruption are Extrinsecal which only can be by Application and Apposition of the Intrinsecal Principles of Nature so applied and conjoined by the Architecture of Art And as all these Mistions Compositions Figures and Virtues which were afterward Produced in the Six Days were Potentialy in this first General Chaos so every thing now in the Cours of any Generation or Corruption while it is in Potentiality is so farr forth in the Particular Chaos therof and when it is Actuated is Produced out of it and there is no other difference heerin between them but that the first Production was by the Supernatural Power of the Divine Spirit and the others by the Power of Instituted Nature or Application of Art so that this Potentiality is not Relative to Essence or Entity as if it were only a Possibility of something which yet hath no Essence or Entity in any maner whatsoever but only to Actuality of the Essence or Entity therof which is not yet in such a maner as Potentialy it may be not only by Divine Power which may Create it Properly or Improperly but according to the ordinary Cours of Nature or Art which may so Generate it Naturaly or Artificialy And so the Existence itself or this Realy Difâ—erent maner of Being is an Entity Potentialy in the Essence before it Exists and Actualy when it doth Actualy Exist And whatsoever is not so Actualy Existent must necessarily Be before in the Essence therof Potentialy otherwise it could never be Produced or made Actualy to Exist by any Power of Nature or Art And these Essences or Entitys which are yet in their Chaos of Potentiality do then Actualy Exist when as I may so say they come forth upon the Stage of Nature and there Appear and Act or might so Appear and would so Act if there were no Violent Impediment as Accidents which are the Emissarys and Instruments of Spirits do Exist when they are Actualy so Emitted and Instructed and consequently Actuated whereby the Spirits of Sensible Composita do Immediately Act or Operate upon our Senses or Sensitive Facultys which are also Accidents and thereby Mediately upon our Substantial Spirits and yet there may be such a Violent Impediment whereby like Substantial Spirits which always Exist though sometimes Latent they may not so Appear and Act unto or upon us though they Exist Actualy in themselvs as a Picture under a Curtain or the like And so there may be also an Erupturient Endeavour which we call Nisus when they can not Appear and Act as otherwise they might and would by reason of some more immediate Obstruction like Retention by any Spontaneous Power with some Strife and Difficulty which plainly shews them to be so far Actual becaus there is no Actual Contention of or between any Accidents while they are in Potentiality though their Essential Natures be most Contrary one to another And I conceiv that all Mistion and Contemperature of Contrary Qualitys is first begun while they are in the Chaos of their several Potentialitys as they were so Prepared and Predisposed by the Divine Spirit in the Universal Chaos as I have before shewed and then there being no Actual Contrariety between them they are easily Mist at first and so by Degrees are more and more Actualy Mist as their Contrary Essences are more and more Actuated and Produced into Existence by a mutual Contemperation and Gradual Process therof Thus I have more largely explained what I intend by Actuality and Potentiality becaus the right Understanding therof is as I conceiv and shall shew heerafter the Fundamental Knowledg of the whole Doctrine of Generation and Corruption And now I shall proceed to prove it accordingly It is said of the first
Chaos that it was Inform and and Inane without any of those Actual Mistions Compositions Figures and Virtues which were afterward Produced in the Six Days wherof all the Essence or Entity was Created in the Begining and which to Produce were the several Works therof but there were all the Simple Essences and Entitys therof Potentialy in that Chaos otherwise they had not been Created in the Begining nor had it been such a Chaos therof Inform and Inane in respect of those Essenses which it had in itself Potentialy and ought to have Actualy also Existent but yet had not and which were afterward Produced into their several Actualitys and Existences in the Six Days wherin there was no Proper Creation of any new Essence or Entity but only of the Spirit of Man as I shall shew afterward and the Improper Creations therin were only the Productions of these Potentialitys into their Actualitys by the supernatural Power of the Divine Spirit which was the Original Institution of Natural Generation and Corruption as I have often inculcated and shall now declare by a more particular Enumeration Thus in the first Day Light was Produced out of Aether wherin it was Potentialy before by the Mistion therof into Actuality and there was no new Creation of the Essence or Entity therof and therfore it is said Sit or Existaâ— Lux as it is also said elsewhere God who commanded the Light to shine out of Darknes or to be Produced out of the Dark Aether like Fuâ—us Accensus and so probably Heat and other Aethereal Qualitys were then Produced Also iâ— the Second Day Vapors which were no new Created Substances or Essences but only Water Rarified did Ascend out of the Water into the Air and the Qualitys of the Air or Expansum were Probably then Produced by the Mistion therof And in the Third Day the Waters and Earth were Distributed and Disposed and Drines Moisture and Probably the other Qualitys therof Produced by the Mistions therof And in the Fourth Day the Sun and Moon and Starrs were made of the Aethereal Substance and so probably all the Qualitys therof Produced And in the Fifth Day the Water is said to bring forth or Produce Fishes and so also Fowls were Produced accordingly And in the Sixth Day the Earth is said to Produce Beasts which could not be so Produced in their Composita unles they were there before in all their Simple Essences or Entitys which were all Created in the Begining And in these Six Days there were both Compositions and Mistions or Formae Mistorum and also Simple Substantial Spirits which were before Created in the Begining were then Produced as is expressly Interpreted afterward of them all and their Improper Creation or Making that he Rested from all his Works which God Created and made or Originaly Created to Make that is Created in the Begining to Make or Perfect afterward in the Six Days And the Apostle like a Divine Philosopher doth also so Interpret it Through Faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do Appear that is the Secula or Generations were so Framed and Ordered by God in the First Institution therof that in all Successive Generations nothing should be made of any former Phaenomena or things which do Appear by any Transpeciation or Conversion therof into other Essences or Entitys but of their own Essences or Entitys which he Immediately Created in the Begining and in their first Chaos of Potentiality wherin they then were not any such Actual Phaenomena or Appearances but were made to be such afterward and so still continue to be Generated out of their Potentiality into Actuality Which as every Christian understandeth by Faith according to this Divine History of the Creation and first Chaos so also any Heathen who wisely consydereth the same Cours of Successive Generation and Corruption must acknowledg to be according to Natural Reason and Senâ— And as the first Universal Chaos so every Particular Successive Chaos is Hebraicaly called Gods Treasury or Storehous out of which he Produceth or bringeth forth all things Generable or Corruptible Expending and Employing them in their Appearances and Operations which is their Actual Use and Office and so we read of his Treasures of Rain Snow Hail Wind and the like And the Author of Esdras saith particularly of the Light which was first so Produced Then commandedst thou a fair Light to come forth of thy Treasures that thy Work might Appear that is to Exist Actualy which before was Latent in the Chaos of Potentiality And certeinly no Successive Generation in the Present Cours of Nature can be a greater Work then those Primitive Generations which were the Immediate Works of God and Improper Creations Wheras if Natural Generation should be any other then the Production of Created Essences into their Actual Existences or Corruption then such Reduction therof they should be Proper Creation and Annihilation For if any new Essence or Entity whatsoever which was not before should be Caused to Be by Generation then it must be Properly Created and if that which was before be Caused Not to be by Corruption then it must be Properly Annihilated Nor doth it suffice to say that Generation or Corruption are not of any Simple Substances either Matter or Spirits but only of Composita and Accidents or Modes or whatsoever they pleas to call them for whatsoever they are or howsoever Exile or Desultory their Nature may be yet they are Real and Entitative Somthings not only in our Reason but in Nature as I have shewed and indeed otherwise Generation and Corruption should be no Real Alterations but the things Generated or Corrupted should be Realy the same as they were before and so we should deny all Generation and Corruption wheras they Realy are and do Produce Real Alterations or some new thing Actualy which was before only Pontentialy as every Compositum whether Substantial as any Elementary Substance by Mistion of the fower Elements or Accidental as Green by Mistion of Blew and Yellow and the like Also this doth Sensibly appear in and by all Generations and Corruptions whatsoever as of all Substantial Composita wherof there is only such a Composition otherwise they should not be Composita and certeinly the Simple Substances were before Actualy Subsisting in themselvs otherwise they should not be Substances and so likewise were the Simple Essences of Accidental Composita as of Green wherof certeinly the Blew and Yellow were before Actualy Existent and the Green Potentialy in both And so of more Simple Accidents Produced out of their Potentiality into their Actuality Whether of the Matter as this or that Particular Extension Figure Density and the rest which are Produced Actualy yet were before Potentialy in Universal Extension Figure Density and the rest otherwise they could not be so Produced nor can they be Produced into more Actualy then they
Possible or Creable which is yet in Notfinite Nonentity and only may be Caused to Be by Infinite Entity or Divine Omnipotence wheras whatsoever is in Natural Potentiality was Created in the Begining and may be Produced into Actuality by the Finite Power of Natural Generation Wherefore I conclude that whatsoever is in Natural Potentiality is Entitative even while it is Potential becaus otherwise Generation and Corruption should either be Creation and Annihilation which is Impossible or no Real Alterations which is most fals But Divine Philosophy which is only true and satisfactory doth lead us back from the present Cours of Natural Generation and Corruption to the Original Institution therof in the Six Days and from thence to this first Chaos of Potentialitys and from thence to the Creation and so terminates in one Infinite Creator of all things Actual or Potential III. Thus Generation rightly understood is and must be always Univocal that is not only of the same Name but also Unigenous or of the very same Nature But we must distinguish between the Generation itself which I now Intend whereby any thing is Formaly Caused or Intrinsecaly Generated in itself and the Generator or Extrinsecal Efficient Caus which indeed may be either Equivocal as when an Hors and Ass beget a Mule and the like as well as it may also be Univocal in that respect as when Horses beget an Hors and Asses beget an Ass and the like Yet in both these the Generation itself is Univocal with itself becaus it is as I have shewed only the Production of somthing out of its Essence into its Existence which is most Unigenous becaus the Existence Produced is only the Existence of the Essence therof which was Created by God with a Potentiality of Existence and cannot be Annihilated by Generation but is only Altered thereby being so Produced into the Actuality of that which it was before Potentialy in itself and so it is only its own Existence of its own Essence then which nothing can be more Univocal or Unigenous But the Generator only as an Extrinsecal Agent or Efficient doth collect and concoct the Seed Preparing and Predisposing it for the Generation and then deciding and casting it forth from it self or conteining it in itself as some other thing besides itself and its own Individuality as it is said of Vegetatives Cujus Semen seipsum Seminet and so a Beast doth contein the Faetus in its Womb cherishing and fostering it as a Fowl doth an Egg Excluded and a Fowl doth hatch Eggs by Incubation and the Heat of its own Body as Eggs of Fishes are cherished and fostered by the Heat of the Sun in the Water or as Seeds of Vegetatives in the Earth which are no more more then is performed by Egyptian Ovens or Italian Capons but the Seeds by their own Plastical Virtue and Power do Effigiate Compose and Generate themselvs Intrinsecaly according to their own Species and Individual Nature And thus Horses and Asses Generate Mules Equivocaly no otherwise then Horses begett Horses and Asses Univocaly by an Extrinsecal and Instrumental Causality which is like the Spear that wounded the pregnant Sow in the Spectaculum whereby she brought forth Pigs and in some Generations as of Sound this Instrumentality is Necessary Only Univocal Generators are more Proper and more Natural and Efficacious Efficients then Equivocal and even some Equivocal Generators as they are more Homoeogeneous are also more Instrumental then others but always the Generation itself or Production of the Essence into the Existence of the thing Generated is most Univocal and is not nor can not be Equivocal by Transpeciation or any Transmutation ór Conversion of one Essence into another but only of the same Essence into Existence for as it is most true Ex Nihilo Nihil fit by any such Conversion of Nothing into Somthing which is Impossible as I have shewed so Nihil dat quod non habet is also as true and tantamount And yet they who Deny the one can Affirm the other with the Addition of Fictitious Eminences and Transcendent Potentiae or Creations by the Finite Power of Natural Generation instead of the true Chaos and Creation by the Infinite Power of a Divine Creator who is indeed the only true Eminent Caus. Nor do any of their Instances prove any such Equivocal Generation in itself but clearly disprove it So when an Hors and Ass beget a Mule that Generation is as Conformable to the Mist Seeds of both Parents as when Horses beget Horses and Asses beget Asses Only that Instance affordeth this farther discovery that the Seed of the Female Hors doth Contribute to the Generation aswell as the Seed of the Male Ass becaus the Mule is of a Species Mist of both And the Burning Glass proves the Sun to be Actualy Hott which yet some deny and so from one Falsity would prove another But their most common Instance of Conversion of Water into Air and so Reciprocaly is very fond for the Water is not Converted into Air but only Rarefied in itself and then we call it Vapor which Differs as much from Air as Air doth from Aether or Aethereal Matter as they term it which I shall shew heerafter to be very Different IV. I shall now inquire generaly into the Maner Method or Process of Natural Generation and Corruption and how they are performed All Generated Substances or Substantial Composita are as I have said Composed of Matter and Spirits Wherefore in their Substantial Generation there must first be Matter and a requisite Body therof which though it may be Rarefied or Densified yet can not be Augmented or Diminished without a new Creation or Annihilation which is beyond the Finite Power of Natural Generation and Corruption And as there must be such a Body of Matter so also Spirit and such Spirits Subordinate or Coordinate as are Requisite according to the Law of Nature and of the particular Compositum Also the Matter and the several Material Spirits must Consubstantiate one another that is Sensitive Vegetative and Vegetative Elementary and they the Matter being all Imperfect in themselvs which can not otherwise be Generated but the Human Spirit being a Perfect Substance in itself is only Composited Also Coordinate Spirits of the same Classis may be Mist together as the Elements must always be so Mist which appears by the Mistion of their Qualitys as in Tepor and the like wheras Gravity Heat Plastical Virtue and the like are not so Mist in Consubstantiation And as in Original so also in Successive Generation the Composition and Mistion must be such as doth Produce the requisite Accidents both of Matter and Spirits into their Actualitys without which their Substances cannot Act nor Appear to us but are unto us as if they were not and as in their first Chaos Usâ—les and Ineffectual And this is carefully to be observed by Chymisâ—s and Physicians and all such Operators that there be not only requisite Matter and Spirits
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
with this Republike of Entitys which we call Nature and so Nature doth accordingly Effect not only for his own Use and Service but also for his Contemplation whereby he doth neither acknowledg God to be the God of Nature nor indeed Nature to be Nature nor her Mundus any Mundus and so renders his own Philosophy no Philosophy which are such Absurditys that I doubt he who only reads this Discours may esteem it Idle and Superfluous but if he also read their Discourses he will find that they have made it Necessary And I rather fear that all this and much more that may be said will not be sufficient to convince them whose Delicate Witts are grown so Wanton that they can not be pleased with any thing unles it be some Curious Novelty and Ingenious Error and so much delight to wander in the wild Labyrinth therof that they care not to be brought out of it where I shall therefore leav them to themselvs and proceed in the beaten Path of Common and Solid Truth which God hath sett out and Reveâ—led in this History of Creation wherin he hath shewed us how it was his very Counsel and Designe thus to sett the whole Frame of Nature in Order in the Six Days whereby he did Perfect it and distinguish it from the first Chaos and as he did Proclaim the Particular Goodnes of his Particular Works in their several Days wherin they were so Ordered so when the whole System therof was finished God saw every thing which he had Made and behold it was Very Good which Valde and the Emphatical Addition therof plainly shews another Entity and Bonity of Universal Nature Subsisting in all the Particular Natures besides their Particular Entitys and Bonitys which were before declared And this is the Law and Order and Oeconomy of the whole Houshold and Family of Nature which indeed is Nature and was thus Setled and Fixed in the whole Series and Cours therof and so still Continued by virtue of the Divine Benediction in all Successive Generation and Corruption as the Psalmist saith He Commanded and they were Created He hath Stablished them for ever and ever He hath made a Decree which shall not pass whereby all things are thus Constituted and United into one great Compositum of the Univers wherin they are all either Coordinate and Inservient or Subordinate and Subservient one unto another And particularly this whole Visible World unto Man as I shall shew heerafter and Men and Angels Immediately unto God the Author and End of the whole Creation SECTION VII And God said Let there be Light and there was Light And God saw the Light that it was Good And God Divided the Light from the Darknes And God called the Light Day and the Darknes he called Night And the Evening and the Morning were the First Day EXPLICATION God Produced out of the Aether the Proper Qualitys therof and particularly Light whereby it was Perfected and which was the Goodnes therof Conformable to the Divine Wisdom and Will of the Creator and Law of Crâ—â—tion And he made Diurnal Light to be in one Hemisphere of the Aether which was Divided from Nocturnal Darknesin the other And so made Day and Night Artificial And the Evening which Commenced from the Begining and the Morning of Diurnal Light were together the First Day Natural ILLUSTRATION 1. Of Aether 2. Of Heat 3. Of Light 4. Of Color 5. Of Day and Night 6. Of the Goodnes of the Works of the First Day I. HAving before discovered and declared the General System of Nature I shâ—ll now more Particularly discours of the several Kinds of Creatuâ—es as they were in the Six Days wherof Aether is the First being that Firmament of Heaven mentioned in the Fourth Day and so made before which is Supreme of all the Elements and next to Superaether which is Superelementary as I have said and probably was Perfected when it was Created in the Begining and yet Aether hath been esteemed to be the very Highest and Utmost Sphere of the whole World by Heathen who made it to be their Superaether or Caelum Daemoniacâ—m wherin they placed all their chief Idols which were the Planets and Starrs therof being indeed not only the Highest but also the the Greatest and most Glorious of all Spectable Creatures And some of their Philosophers induced therunto or in compliance with the Popular Religion did not only deny the Aether to be Elementary and Igneous but also seemed to doubt whether the very Matter therof were Common and Homogeneous with Elementary Matter as certeinly it must be if it be Mâ—tter which is one most Common and Homogeneous Substance in itself and only Diversified according to the several Accidents and Affections therof that are indeed Common to all Matter and it must be Matter otherwise it could not be a Body And so is also the very Superaether and all Bodys whatsoever But the Matter and Body of Aeâ—her is most Rare of all the Elements becaus the Spirit therof doth so Require it and Caus it to be and therefore as I have said it is Highest of all Elements though not so Rare as the Superaether which is therefore the Highest of all Bodys And so Rarity of Matter becaus it hath less Matter in the same Extension hath therefore some fitnes and Analogy to a more Spiritual Substance and is as it were a more Spiritual Body as more gross Spirits are more Material and this chief Elementary Spirit of Aether requireth a more Rare Matter then the rest and so also doth Culinary Fire Rarefy as I shall shew heerafter but yet as I have said the most Rare Matter is Matter as well as the most Dens and not Spirit but of another Different Classis And as the Body therof is very Rare so also it is very Fluid though Rarity and Fluidity be not one and the same more then Density and Consistence yet as Density is Analogous to Consistence so is Rarity to Inconsistence or Fluidity And therefore an Adamantine Golden Brazen or Specular Aether or Planets therin are rather Poetical then Philosophical And wheras Elihu saith Hast thou with him spread out the Sky which is strong and as a molten Looking Glass or Speculum The word Sky also signifieth Upper Clouds in the Original and if it were to be rendred Sky might be aswell understood of the Air which is an Expansum and spread out as well as Aether and that very Expansion seems to imply no Consistence in either of them and the Comparison is not of a Consistent but a Molten or Fusile Speculum such as Water or the like Now plainly the Text intendeth the Upper Clouds wherof the precedent Discours is in the Context and which being Anhydrous do so Reflect the Light like such a Molten Looking Glass And yet Translators render Expansum as it is Originaly Firmament in favor and compliance with Graecian Philosophy wheras certeinly the Air which is also termed Expansum as well as
Meridional Lines or the like which yet must Intersect and thereby also the Moving Parts must stay and stop one another and I suppose if Mathematical Philosophers would pleas to reconsyder Local Motion according to Mathematical Rules they would easily discover the Vanity of any such Hypotheses But as Heat doth thus Caus Motion by Rarefaction Segregation Corrosion and Comminution of some Parts so consequently by Condensation and Congregation of others and so it is said to Segregate Heterogeneous and Congregate Homogeneous Parts becaus when the whole Body is Rarefied and in Fusion the Homogeneous Parts Naturaly Congregate themselvs and the Heterogeneous are thereby Segregated And so in making of Salt the Vapors go one way and fly Upward and thereby the Salt goeth together another way and Sinks Downward Also thus though Heat doth Immediately Rarefy it may Mediately Condensate and as it doth Immediately Melt so also Mediately Constipate as by Rarefying the Water and Melting it more into Vapor it Condensates and Constipates the Salt and more notably in Syrups Tarr and the like which will be boiled into a Gumm or Pitch or into a Consistence beyond them And so it may have many other such Collateral and Consequential Operations and Effects But there is not only Heat Inherent in the Igneous Body for plainly it heats at a very great distance which must be by Heat Emanant becaus all Operation is by Contact for as there is no Vacuity between Entitys so neither in Operations between the Operator and Operated and that there is such Emanation both of Heat and Light I shall plainly shew heerafter and also now observ that there is another wonderfull Property of Emanant Heat which is Attraction and this is indeed the chief End of the Emanation therof by which it doth not only heat at a distance but also draw other Bodys to it whereby it may more neerly and more strongly Operate upon them by its Inherent Quality from which the Emanant floweth forth as I shall also plainly shew heerafter concerning Electricity And such an Attractive Heat is that which is called Vital whereby Animals Nourish themselvs Attracting their Fomes or Materia Nutritiva by this Heat and then Firmenting Concocting Congregating Segregating and Exercising all the other Properties therof in order to their Nutrition Also to this purpose there is a double Power or rather several Degrees of Heat wherof one is Calefactive and more Moderate and Temperate which Generates Nourishes and Fosters as the Teâ—â—â— of the Spring Incubation of Fowls and the like and the other Caustike and more Intens and Torrid which Corrupts Destroys and Burns as in all Incendia But certeinly Heat itself is Generated only by Production out of Potentiality into Actuality as I have said either Univocaly by Fire alone as when Wood burns in the Fire and the like or Equivocaly which may be by many other Equivocal Causes whereby the Potential Heat may be freed and delivered out of its Chaos and Prison of Potentiality And so it is Generated by Motion as by Collision of a Flint and Steel or by rubbing of Firecanes wherin one may smell the Fire before any such Collision or rubbing which was ready to break forth and is freed by such Commotion and the Fiery Vapors or Corpuscles thereby discharged and so by Contrition as Coachwheels will sometimes be fired and generaly all Terrene Bodies Rubbed do heat becaus as Earth hath the greatest and grossest Mistion with all the other Elements so it hath commonly a notable Portion of Fire in it And it plainly appears that the Motion is only Instrumental heerin becaus other things do thus also Equivocaly Generate Heat as Water cast upon Quick-lime and Vapor in Thunder-clouds Hay-stacks and the like and it likewise appears that they do only thus Equivocaly and Instrumentaly Generate or Produce it because the Flame therof afterward will be Extinguished by Water or blown out by Motion like any other Fire Nor may we wonder much at the large quantity of Fiery Flame which is thus Produced out of a little Wood or Gunpowder or the like when we consyder â—he great Rarefaction of Water into Vapor and the Vapor of Fume which Incensed is Flame is yet more Rarefied as may appear by the very quick and direct Ascent therof while it is in Flame through the Ambient Air wheras afterwards it Ascends more slowly and in rowling Volumes or Cincinni of Smoak And indeed we hardly perceiv or can conceiv how suddenly the Individual Flame passeth away and is Altered and Reâ—novated Certeinly Ignes Fatui Stellae Cadentes and the like Continue much longer in their Individualitys which is through their more Temperate and Generative Heat wheras the Fire of Flame is more Caustike and Corruptive and both Generates and Corrupts so suddenly But Fire in Iron Candent which is not Iron and Fire Individualy several nor Fire only in the Pores of the Iron as hath been supposed any more then in Fume for so Glass which is Imporous will also be Candent but as I have said the Fire wherewith the Earth of the Iron is Mist and which was before in it Potentialy being now Actuated doth Appear and Operate in it and becaus it doth Emitt none or very little of the Fiery Vapor or Fume therefore doth not Flame or very little and so reteineth the same Individual Fire Actualy in itself much longer which may be so Actuated in it again and again becaus the Fire therof is more fixed in the Mistion and less Volatile wheras if a very strong Coal as of the best Oak or Birch or the like be Incensed and Inflamed very long in a Furnace which it will endure and yet come out Whole and Firm though it may be made Candent again yet it will not so kindle nor burn afterward as it did before the Fiery Vapor therof was Emitted and Volatilised And wheras some have Projected to make Fire Perpetual I esteem it Possible if the same Individual Fire could alway be continued in Aâ—tuality in the same Body as in Iron or Gold or the like as it is in the Sun and Aethereal Bodys but not Practicable otherwise then as in our new Iron Harths which do not only Reflect but also add the Actual Heat of the Iron becaus the other Elements which are Predominant in the Mistion therof and Ambient about it do always Oppugn it aâ—â— though while it is in Act it doth notably prevail against them all yet at length they Overcome and Extinguish it by their Density or Cold and if Nature had not armed them all against it there would be a present Conflagration of them And so Perpetual Fire would make a Perpetual Motion which is Possible and not only Actual in Aether but also in Water and yet not found to be Practicable by Art Also Fire is Corrupted by its own Vehemence for by Rarefying the Body wherin it is it Dilates and weakens itself and lieth more open to the Air which thereby
therof to Sens then Emananâ— Light which is more as I have said in Statu Separato then Inherent and more Visible then Magnetike Virtue and though Light be not it self a Substance but an Accident yet Accidents are Real Entitys aswell as Substances and have as Real Propertys and Real Coextension which may be according to their Nature Analogous to the like Propertys of Substances And as Heat is the most Chymical Instrument in Nature and therefore some Chymists have stiled themselvs Philosophers by Fire so Light is a most Philosophical Instrument and a more exact Study of Optike Dioptrike and Catoptrike that is of Physical rather then Mathematical might render us Philosophers by Light wherefore as I recommend the more Curious and particular Inquisition therof to others so I shall now generaly and occasionaly heerafter make some Philosophical Observations therupon in my ensuing Discourses But though Light be such a Conspicuous and Consyderable Quality yet I do not therefore suppose it to be any Substance much less a Body or having any Corporeity in itself and shall prove it to be no more a Corporeal Substance then Heat and yet I do not remember that ever any hath affirmed Heat to be any such Substance though Heat and Light be very Homogeneous and Analogous and which is yet more strange not Inherent Light but only Emanant is thus esteemed Corporeal though Inherent be farr more like to such a Substance then Emanant but becaus Inherent is already in a Body we look upon it and the Body in Gross and so take them both together wheras Emanant is Emitted out of the Body and is not Inherent in any other Body and therefore some suppose it to be a Bodily Substance in itself becaus they do not distinguish between Substances and Accidents whose Difference nothing can more discover unto us then this Emanant Quality which is so far Different from the Substance that it is even Localy Separated from it though Originaly and Continualy Radicated and Subsisting in it I have already shewed that the whole Work of the Six Days was no Creation of any new Elementary Entitys either Substances or Accidents but only a Production of Substantial Composita or of the Actualitys of Accidents out of their Potentialitys and such none other was this Production of Light in the First Day as I have also more particularly shewed in my former Enumeration of all the Six Days Works wheras the Substantial Aether was one of the Heavens expressly mentioned to have been Created in the Begining and so the Air was another and both were then totaly Dark and afterward Illuminated by this Production of Light out of Darknes as a Lamp is now Lighted by Successive Generation or Production of Light as an Accident out of the Potentiality therof into Actuality which also declareth the Original Generation therof to have been none other though Incension seem to be as like to a Creation and Extinction to Annihilation as any other Instances I know in Nâ—ture Also the first Light was only Inherent in the Aether or Emanant from that Part therof wherin it was Inherent into other parts of it but not into the Air which was not yet Expanded or made Diaphanous and fitt to Transmitt it still in the Chaos of itself as well as Water and Earth untill the Second Day for if the Light then also the Heat of Aether should have been Emanant into it and that should have been Transmitted to the Water and so caused the Vapors to Ascend in the First Day which plainly was not untill the Second Day Wherefore if this Light were a Substance in the Air and Water and not only an Emanant Quality flowing from the Inherent Light of Aether then either God must have Created more parts of that Luminous Substance in the Air and Water in the Second and Third Days which is Fals or Produce it out of them as he did before out of Aether and so we must affirm the Air and Water to be Inherently Luminous in themselvs which they are not otherwise there should be no Day and Night Artificial in them as there is or they must produce out of themselves a new Substance which was not in them before that is Create it which is Impossible wherefore it must necessarily be only such an Emananâ— Quality of Aether as I have declared of the Inherent Aethereal Light Produced in the First Day and then flowing into other Parts of the Aether which was Prepared and Perfected in the First Day and afterward into the Air and Water in the Second and Third Day when they were Prepared and Perfected and thereby made Diaphanous and the Obstruction of their Informity and Inanity removed And the very maner and way of Emanation being a Transition Localy from the Inherent Quality which is Localy in the Substance into the Diaphanous Body which is Localy Distant from it doth plainly prove it to be an Accident or Accidental Quality both Realy and Localy Different from the Inherent Light and also from the Lucid Substance becaus it is Originaly and Continualy Radicated in the Inherent Light Immediately and Mediately in the Lucid Substance wherin it doth Subsist and not in the Diaphanous Body into which it is Emanant nor is it any Part therof nor Mist or in any kind Congenerous with it which doth plainly shew Emanant Light and all other such Emanant things not only to be Accidents and of an Inferior and Different Nature from Substances but also from Inherent Qualitys for though Emanant Qualitys do Spiritualy according to their Spiritual Nature Subsist in their Lucid Substance by the Mediation of their Inherent Qualitys yet Coextensively and Localy they Exist in the Diaphanous Body wherin they do not so Subsist as in the Lucid Body neither do they so subsist in themselvs but are Instantly Removed with the Lucid Body wherefore they are neither Substances in themselvs nor Mist with the Diaphanous Body wherin they Localy are but do not Spiritualy Subsist And conformable heerunto are all the Phaenomenae and Sensible Experiments of Emanant Light for so it is Moved and Altered in the very Locality therof according to any Local Alteration of the Inherent Light and Lucid Substance and not according to any Local Alteration of the Diaphanous Body though it be Localy in it as an Ubâ— only Definitively that is where it is and in so much therof as it is and not elsewhere nor in any more Place then it is but not Circumscriptively and much less Subsistentialy as it is in the Lucid Body to which nothing doth Unite it but such a Spiritual Subsistence therin And this Locality therof in another Body Coextensively doth Sensibly represent the Coextension of Spirits in Matter And as it is never Actualy in the Inherent Quality of Light or Substance of the Lucid Body becaus it is Emanant out of them both so it is never Potentialy in the Diaphanous Body as it is such becaus as such it is
Medium of a Diaphanous Body being of Unequal Opacity as Air is in Respect of Aether and Water of Air and the like and as often as the Medium is so Varied there may be so many Inflections of the Rays from every Point of the Variation therof as I have said and according to that Unequal Opacity so is the Refraction or Reflection greater or less And which is most wonderfull and truly Spiritual the Inherent Light is not less Lucid in itself by all the Rays which it doth Emitt becaus as I have said they are Different Entitys in themselvs and when they are Emitted Actualy are only Produced ouâ— of their Potentiality in the Inherent Light wherin they subsist and from which they flow forth into their Actuality nor is it more Lucid when they return into it again becaus they only return from their own Actuality into their own Potentiality And thus the Inherent Light having such a Potentia of Producing the Emanant Rays therof like an Inexhaustible Fountain doth not only send them forth to Complete the Sphere of the Activity therof but if they be Refracted or Reflected or do Converge or Diverge or however they be Disordered yet still fills the Sphere as before so farr as it is not hindered by any Interposing Opacity Also even these Emanant Rays have other Secondary Rays Inherent in them and which they do likewise Emitt to fill the Sphere as well and as farr as they can where themselvs can not approach as the Crepuscula are such Secondary Rays of the Principal Solar Rays when they Decline by the Suns setting and sinking beneath the Horizon and so Rays that pass into the Foramen of a Dark Room make it more Luminous by their Secondary Rays then otherwise it would be and without which the Principal Rays themselvs could not be seen though the Secondary are much weaker and less Lucid whereby the others which are notably more Lucid are seen Objectively But as I have said the Emanant Rays are never Actual in the Lucid Body becaus they are always Emanant in their Actuality and all the Light in the Lucid Body is Inherent nor is it Properly any Actual Nisus of the Emamanant Rays in the Lucid Body to Produce themselvs but of the Inherent Light to Produce and bring them forth as the Lucid Substance doth the Inherent Light and therefore Emanant Rays never Intersect or Penetrate the Lucid Body in their Emaâ—ations Refractions or Reflections becaus they never Actualy Exist in it for then they should be Inherent And now I shall discover a farther Mystery of Light Emanant whereby I shall shew not only how the Motion therof is farr Different from the Motion of Matter but how it is a Political and Intentional Motion as I may so term it Effectively for the Preservation and Orderly Position of itself Thus Emanant Rays first pass into their Immediate Medium in Direct Lines or Rays Circumferentialy as I have said and where they are first Interrupted in that Cours and thereby Offended all the Collateral Rays so farr as they may without Intersecting their own Lucid Body which would Reduce them into Potentiality in the Inherent Light do Incline on either side to Assist that Perpendicular Ray that is first Interrupted As if the Superficies of any Opacous Speculum be Convex the first Ray that is Interrupted thereby is that which is most Directly Opposite to the Vmbo or Summit therof becaus that is the neerest Point of the Speculum to the Opposite Lucid Body and the Collateral Rays on both sides do therefore Incline thitherward as farr as they may to Assist it which is the very Reason why the Image Reflected from such a Speculum appears Proportionably less becaus the Rays by such Inclination do Converge more together and if many such Specula be placed together in one Table as Baby Glasses and the like there will be as many Images of the same Face becaus as I have said the Inherent Light doth always Emitt Emanant Rays enough to fill the Sphere whether they Converge or Diverge or however they be Disturbed or Disordered in their Emanation and accordingly every one of these Images will be Proportionably less if the Convexity of the Specula be the same or greater as they are more or less Convex And the farther the Face is drawn back from any such Speculum or the Speculum from it the less Proportionably will the Image appear according to the Mathematical Proportion of such a Pyramidal Figure wherof the Face is the Basis and the Speculum the Cone for though the violent Motions of Refraction or Reflection do much vary from Mathematical Rules and the common Motion of Matter yet the Natural Motion of Emanation from the Lucid Body into the Immediate Medium and after Refraction or Reflection from Point to Point is Exactly Mathematical and the Foundation of Catoptrike as the other is of Dioptrike But though the Object and Convex Speculum be never so farr Distanced yet the Image will never be Contracted into a Point whereby it should become no Image becaus the Perpendicular Ray which is Midst and hath also some Latitude will alway keep the Collateral Rays asunder so that though they Intersect and Invert themselvs yeâ— the Perpendicular Ray will alway be Midst for that is never Refracted but only Distended And if the Speculum be Concavâ— then becaus the first Rays which are Interrupted are they 〈◊〉 are next to the Limbus or Brim therof therefore the Col 〈◊〉 〈◊〉 Rays every way Incline to Assist them both without aâ—d 〈◊〉 it and so being Reflected back again from the Limbus iâ—to 〈◊〉 Concavity of the Fundus or Bottom make the Image to be Inverted And in a Foramen which is as a Concave Specuâ—um â—â—â—hout any Fundus or Bottom beyond it therefore tâ—e Rays noâ— being Reflected from the Sides but only from the Limbus pass forward toward their own Focus where they Intersect and are also Inverted by such Decussation therof and the farther the Object is drawn back from the Foramen or the Foramen from it the Focus is neerer to the Foramen and the Image is less then when the Focus is farther and the Object and Foramen neerer But it is alway least next to the Focus wheresoever that is And so also through a Lens or any open Convex Glass Now this Motion thus Interrupted and Disturbed is not Mathematical but very divers from it for if the Base of any Pyramid or Isosceles made of Wires Inserted in a Foramen be Inlarged by any farther Production therof according to the same Figure yet the Cone will be where it was before becaus the Pyramid or Isosceles is only Produced from the same Point Contracted whereas if the Base of the Object be either way Inlarged the Cone or Focus shall still be neerer and neerer to the Foramen and yet the Foramen is still the same and filled with Rays whether the Base of the Object be farther or
and Heat as well as of Flint and Steel Also let them shew what Connatural Analogy there is between these two very Different Motions of Circulation and Collision which yet do both Generate Light But I suppose I may fully satisfy them with one Consyderation which is that the Motion of Emanant Light is so Swift and Momentaneous that there is no Corporeal Mover in Nature which may Move the Diaphanum so swiftly certeinly the Motion of the Sun is Comparatively as Rest and Sloth in respect therof and therefore can not Generate Light by his Impulses becaus the Pulses Caused thereby can not be Swifter then the first Impressions And though it be true that any Consistent Body though never so long being Moved in any Part or Point is Moved in the Whole almost Instantaneously and Simultaneously becaus it is Consistent yet Air which is the great Diaphanum and Vehicle of Light is not Consistent but Fluid and so is Aether as I have before shewed and a Ship sailing in Water which is more Consistent then either of them doth not Move it many Leuks as a Stone thrown into a Calm Sea will not make Circles therin many Miles much less can the Circumgyration or any other Motion of the Sun Caus such Pulses in all the vast Aether Air and Water and wheresoever there is any Aethereal Light Nor doth every Motion of one Body in another make a Commotion and Puls therin as a most smooth Globe turning round in Air or Water doth not Impell much nor make any great Friction or Attrition but only slideth by the Ambient Body and the more Swiftly it so Moveth the less Commotion it maketh in any other Body or as an Intire and Solid Bullet flying in the Air maketh litle or no Nois which is only made by Commotion as I shall shew heerafter Wherefore if the Sun thus Move most Swiftly in a Fluid Aether both Circularly and Progressively he maketh litle or no Commotion or Impuls as manifestly â—e maketh no Sound or Nois by such Motion therin and certeinly none in the Air or Water wherin yet manifestly there is Light Again though the Emanation itself be a Motion in itself yet it causeth no Continued Commotion in the Diaphanum as when it Moveth through Glass which is a very Consistent Body and would easily discover any such Motion or Tremor yet I suppose any such Motion therin by the Irradiation of Light can never be discerned with any Mâ—croscope however certeinly when the Motion of Emanation ceaseth and the Emanant Light hath filled all the Sphere therof it Moveth no more but atteineth its Rest and so is neither Moved itself nor doth Move the Diaphanum and yet it is Light still as it it was before and so the Motion therof is only the very Eâ—anation which is Instrumental in Diffusing the Light and Caused by the Spiritual Quality therof and not the Light by it which is another thing and of another Nature very farr Different from it Also Light Moveth through a more Dens Diaphanum as well as it doth through a more Rare is not so Resisted by Density or Consistence as Bodys are in their Motion but only by Opacity which is Contrary to it and that doth Refract or Reflect it as swiftly and when it is Perpendicularly Reflected back into itself there is another Motion therof or Reduplication of itself Directly Opposite to the Emanation in the same Perpendicular Line and at the same Time per omnia which could not be if it were any such Corporeal Motion and yet the Light is not Obstructed or stop'd but very much Augmented as well as the Heat by such Reduplication therof IV. Having discovered such a Quality in Nature as Opacity which is Contrary to Light though it be not so Conspicuous and therefore is not so much regarded but denied or neglected by others as many such Antiqualitys as I may so call them are becaus they are not so Agile and Active as their Contrary Qualitys but are for Contemperation Fixation therof I shall now proceed to consyder this Opacity in the Mistion therof with Light whereby it doth so Contemper and Fix it and whereby also we may very plainly discover it For as the Mistion of the fower Elements doth Produce so many Various Quintessential Composita by the Production and Actuation of perhaps more then fower several Qualitys in every one of them and Variation of them and their several Degrees according to that Arithmetical Rule of Changes which I formerly mentioned so particularly the very Mistion of Light and Opacity and the Various Degrees therof Produce many notable Variations And so not only Color generaly is Produced by the general Mistion therof but all particular Colors by the particular Variations therof And first as I have shewed Light itself could not Exist without some Opacity and much less be Visible without it any more then Opacity without Light and therefore Light Objective and Visible doth always appear in some Color or other whether it be Direct as in the Sun which is a Radiant Yellow and in the Moon which is White and the Aether which is Blew or of some such Colors or Reflex as in the Rainbow wherin all those Simple and other Mist Colors do appear and though Light which is not Objective doth cast a Brightnes and Darknes a Shadow and thereby may Intend or Remitâ— Colors yet they Caus not any Color more then Colors them which yet cast some such Proportionable Brightnes or Sadnes as Rooms Painted White or Black but the Light of the Sun Reflected from Water is Yellow and the Moon White and the Aether Blew which also maketh Seas and Hills at a distance in Sude Weather to appear Blewish though as I have said Density and Profundity are also in that Aethereal Blewnes Analogous and somwhat Assistant to Terrene Opacity as Rarity and Tenuity are to the Aethereal Brightnes But if the Common Light though that also have some small Misture of Opacity were Visible in itself without Opacity we should see nothing besides it as we can not well see through Flame which is Objective Light wheras Light doth render all things Visible and more Visible by the greater Illustration therof and so it is said to be Actus Diaphani rendring it Actualy Perspicuous which was Potentialy such before in itself and so also it doth Actuate the Visibility of Fixed Colors but not the Colors themselvs which are Fixed by Mistion Internaly in themselvs and doth Externaly Illustrate them exceedingly by any greater Brightnes therof But Light passing through Painted Glass is by the Union therewith and Direct Species of the Colors also passing through it with the Direct Rays of Light Imperfectly Tinged as the Yellow and Blew of the two several Painted Glasses is by the Local Union therof and such Tinged Rays of Light being Reflected are Visibly Colorous becaus they were Tinged before by their Passage and Penetration through the Body of the Diaphanous Glass
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
this Elasticity of the Air Expanded by the Weight of the Descending Water doth â—eep it from Descending any farther then itself will be Expanded by the Weight therof for so in the Tube of Water or Mercury Inverted as they Descend they thereby Expand the Air more and they Weigh less and so at length they both come to an Aequilibrium between the Potentia of this Elasticity of the Air and Pondus of Water or Mercury and then they both stand at that Hight which we therefore call the Standard and though the Included Air doth as I have said somwhat Communicate with the External Air yet not so freely but that it is still farr more Expanded by the Weight And as the Included Air will be partly Rarefied or Densified according to the Proportion of the Rarity or Density of the External Air so by the Expansion therof it may be farther Expanded and by the Compression therof Comprest which Produceth the like Effects therof in the Standard but from a Contrary Reason for though by Expansion of the External Air the Included Air and Water or Mercury will Fall and by the Compression therof Rise yet that is not from any such Intrinsecal Potentia as of Rarefaction and Condensation but from the Extrinsecal Vâ—olence of Expansion and Compression drawing the Air and Water Outwardly toward that End wherunto it is applied which is the Stagnum whereby they must necessarily follow that way and so Descend in Expansion by drawing it up more the same way Outwardly or Upwardly from the Stagnum and it must as necessarily Ascend by Compression And so in the Air-pump or Expansor the Torricellian Tube and Stagnum being placed therin by the Operation therof which doth notably Expand the Air Outwardly in the Receiver wherin it is placed the Mercury in the Stagnum is thereby drawn Outwardly Upward and consequently it must Descend Inwardly Downward in the Tube as that Engine is said to draw up a very great Weight and yet it Proportionably also draws the Included Air at the other End though not so freely and therefore not so strongly nor can so Communicate with it as the Rarefaction of the External Air doth not so freely Communicate with the Inteâ—nal Air as I have said And this I conceiv to be the true Reason of the Torricellian Experiment and also of the Paschalian Experiment which are the same Proportionably according to the Different Weight of Mercury and Water and both of them Differ from the Common Open Weather-glass only in this that they are Erected to the Highest Standard which can be made of any such Experiments wheras the Weather-glass is only a Partial Experiment as when the Torricellian Tube is shorter then the Standard yet the Mercury will stand at that Hight but a Pump doth Correspond with the Paschalian Experiment if it be as High for the Water will not so stand therin above the Standard though by Forcers and Buckets below the Standard and the like it may be raised higher as the Waterwork at London-bridg and I know a Pump neer the place where I dwell which servs an hous with Water pumped up about fifty feet high by making two Pump posts wherof the lower is about two Inches Bore and the upper about five with Poles and a Bucket in it and two Valvs at the Bottom of the Bucket and top of the lower Post. Also the Siphon as to this Purpose is only a double Pump or double Tube Inverted But the great Wonderment concerning the Torricellian Experiment hath been how the Air should come into the Tube and Ascend above the Mercurial Cylinder which first seemed so Impossible as that it was generaly Proclaimed to be a Sensible Instance of Vacuity though it doth as Sensibly Disprove it by the very Sâ—andard of the Mercury in the Tube which therefore doth not Descend to its Levell in the Stagnum to prevent Vacuity and also by Expansion of Bladder and by the Light which appears in the Tube above the Mercurial Cylinder which some say is a Body itself but certeinly though it be only an Emanant Quality it can not Possibly Exist without a Dâ—aphanous Body as Inherent Light can not Subsist without a Lucid Body Others therefore suppose it to be Materia Subtilis or Aethereous Corpuscles or somthing they know not what which yet they will affirm upon all such occasions to fill Pores or Vacuitys rather then acknowledg the Truth and Evidence of the most Sensible Experiments but though Aether doth send forth Emanant Rays every way yet by its own Rapid Motion Circularly it prevents any such Excursions of its Substantial Corpuscles or Effluvia as certeinly would long since have Exhausted it and made it no Aether unles they can also find a way to Reciprocate and Restore them again like Vapors to the Sea But plainly and simply all that is above the Mercurial Cylinder in the Tube is only Common Air Expanded as I have said and may appear by all the Phaenomena therof As by the Vibrations and Subsiliences of the Mercury in the Tube when being stop'd with the Finger it is Inverted and setâ— in the Stagnum which are not like the Undulations of the Surface of the Mercury in the Stagnum when it is afterward Moved but farr different and more Busy and Tumultuous as you may easily perceiv if after the Mercury is setled at the Standard you so Move it by Jogging which will caus a common Undulation but no such Commotion as before and so if you fill a Torricellian Tube half full with Water and then stop it with your Finger and Invert it you shall see the Air heaving and striving in like manner to pass through the Water and bearing up part therof before it to the top of the Tube till at last the Air setleth above and the Water beneath and so if you leave some Air in the Torricellian Tube with theMercury or some Watery Bubbles which commonly remain lurking in it whether you will or no you shall see almost the same Vibrations and Subsiliences and that is manifestly Included Air or Water becaus they were so left in it before But for a farther Evidence heerof take another Tube close at one End and of such a convenient Length and Bore as that the Torricellian Tube may freely move and play in it whence I shall call thâ—s other the Extratorricellian Tube and setting it with the Close End Downward place the Torricellian Tube so likewise with some small Supporter in the Extratorricellian Tube that the Open End of the Torricellian Tube may be almost as high as the Open End of the Extratorricellian Tube and then fill the Torricellian Tube so standing in the Extratorricellian Tube with Mercury and afterward stop the Open End of the Extratorricellian Tube carefully with a Cork or the like and then suddenly Invert both together and the Mercury will stand in the Torricellian Tube above the hight of the Standard wheras if it were any thing but part of the Air Included
in the Extratorricellian Tube which by the Descent and Weight of the Mercury in the Stagnum Comprest it should in this Extratorricellian Experiment stand at the same Hight as in the common Torricellian Experiment which yet it doth not but above it becaus a very litle of the Air so very much Expanded doth suffice to fill the small Space above the Mercurial Cylinder in the Torricellian Tube in this Experiment and to suspend the Mercury and therefore when so much of the Mercury as before filled that Space doth after the Inversion Reâ—tagnate in the Extratorricellian Tube the rest of Air which was Included therin is thereby Proportionably Comprest and by the Elastical Potentia of that Compression bears up the Mercury and Cylinder therof somwhat higher then in the Torricellian Experiment which doth Concurr with what I said before concerning the drawing down of the Mercurial Cylinder by Expansion of the Included Air in the Receiver of the Airpump or Expansor for so contrarily the Compression of the like Included Air in this Experiment doth bear it upward and plainly appears to be stronger then any pretended Pressure of the Atmosphere And this may further appear if you open the first Close End of the Extratorricellian Tube for then the Included Air therin so Comprest will issue forth with a litle Poppysm which is a manifest sigâ—e of the Compression of Air and then the Mercurial Cylinder will fall down to the usual Standard And yet more Visibly if you carefully close the first Closed End of the Extratorricellian Tube with a litle piece of Bladder when both the Tubes are Inverted as before the Bladder will apparently strutt and stiffly rise up and not be born down by the Atmosphere as hath been supposed and then the Mercurial Cylinder will not stand altogether so high as before but proportionably lower according to the more Space gained by the strutting of the Bladder And if the Torricellian Tube be Open at both Ends and you stop one with your Finger beneath and then it be filled with Mercury and so you Invert it with your other hand and place it in the Stagnum it will notably Introsuct your Finger which by the Inversion will then be above it in stead of Air becaus it is next to the Mercurial Cylinder and Weight therof and yet it will also Introsuct Air below it to fill the Space above it and all such Introsuctions are manifest Symptoms of Air Expanded and not of any Vacuity which as it can not Extrude so neither can it Introsuct any Body nor doth need any Body to succeed as Plenitude doth but those forcible Introsuctions are from that Elastical Potentia of a Body Expanded which is to Restore itself to its own Natural Density and other Successions of any Body against the Natural Motion therof are as I have shewed only to prevent Vacuity Nor is such Introsuction any Pressure of the Atmosphere above the Finger but most Sensibly only a Torture beneath it Wherefore it is sufficiently evident that the Space above the Mercurial Cylinder is filled only with Expanded Air which they who deny do thereby shutt their Eyes against a very Curious Improvement which otherwise they might make therof by Inquiring farther how very subtily and strangely the Air doth pass into the Torricellian Tube so prepossessed with the Mercury Which I shall now also consyder And I can easily grant to others and my self that it doth not nor can it Possibly pass and Penetrate through the Extensive Body of the Glass or Mercury becaus itself is also an Extensive Body and two such severaly Extensive Bodys can not be in the same Place which as I have said is only Extension in Relation to the Substance of the Body itself which thereby is in such a Position and Place as it is in respect of all other Bodys in the Univers nor can there be any such Penetration of Extensions or two Extensions in the same Vbi becaus it is the Position of the Extensions and so there can not be two Positions of one and the same Extension though by Condensation and Rarefaction Compression and Expansion the Extension itself may be Varied the Matter being the same as I have formerly shewed and doth plainly appear by these and all other Instances therof Also I conceiv that neither the Glass which is a very Imporous Body nor the Mercury which is Fluid hath any such Pores in itself through which the Air might pass without Penetration but that the very great Force and Violence of the Introsuction which I have before discovered doth make Temporary Pores or rather some pervious Passages which are those very close and Indiscernible Strainers through which the Air doth pass in the Body of the Mercury itself into the Tube and thereby is so very much Expanded As when Boys blow through a Qâ—ill or Cane into Water wherin there are no Pores before yet the Force and Violence of that Blast doth make such Temporary Passages whereby their Breath passeth through the Body therof in manifest Bubbles so when a Drawer fills his Wine out of a Pott held very high into a Glass below some Air between is by the Fall dashed into the Wine and appears therin in very small Corpuscles which he therefore calls Nitts and again Ascend in small Bubbles standing on the Surface of the Wine and so in the common Experiment of Tobacco taken through a close Vessell almost filled with Water whereby the Fume of the Tobacco shall pass from the Pipe through the Water to the Mouth of him who so Introsucts it which is very like the Introsuction of the Air through the Mercury by the Weight therof and though the same Body doth Introsuct through itself in the Torricellian Experiment which is also consyderable wheras in all the others the Operation is by another yet I do not apprehend this Diversity to make any Difference in the Reason of the thing itself for so as there be a sufficient Force thus to Introsuct it is all one whether it be by the Force of the same Body or of another or whether it be by a Potentia or Pondus and the Mercury in the Torricellian Experiment is putt into such a Posture as it can not Descend with all the Weight therof unles it first make way for another Body that is the Air so to pass through it and to succeed it Ne detur Vacuum which it doth as I have said by the very Weight therof and so the Air passeth through it though not without very much Resistance and Commotion either by Indiscernible Bubbles or some such Passages And being so Introsucted by the Overweight of the Mercury and to Prevent Vacuity the Weight of the Mercurial Cylinder below it is as if there were an Introsuctive Potentia above it which might be sufficient so to Introsuct Air through it as the Breath of a Man is sufficient to Introsuct it through a litle Body of Water wheras the Pondus of the Mercurial Cylinder is farr
greater then the Potentia of any Mans Breath And the Mercurial Cylinder by the Weight therof doth very hardly Introduce the Air through or between the Body therof and may be sett in such a quiet Posture as it will not so Operate untill it be Jogged and begin to Fall and when it doth Operate the Passages through the Body therof are opened with great Reluctance and Commotion as Water by the Weight therof doth so open its own Body to let out Bubbles with an Ebullition and Undulation in itself and so the Mercurial Cylinder plainly discovereth a very notable Commotion by the Ebullition and Undulation in the Surface and Top therof which is to me a most plain Evidence of Air passing through it the same way as it doth through Water and so indeed it doth pass through Water in the Paschalian Experiment and if any may yet conceiv a Difference between Bubbles which are first forced into the Water and so must necessarily pass out again or Fume Introsucted by another and Air Introduced by the Water or Mercury itself and the Overweight therof let him try and satisfy himself with the other Experiment of filling a Torricellian Tube almost full with Water or Mercury and then stopping it with his Finger or if he pleas Hermeticaly sealing it suddenly Invert it and he shall find that there will be both the same Phaenomena Proportionably of the Commotions and the same Effect at last of the Air Ascending above the Cylinder of Water or Mercury and of that Subsiding beneath it and as I have said before that the Space above the Mercurial Cylinder is and can be filled with nothing but the Air so Included before in it so in all these or in any other such Experiments the Air passeth into the Glass as it doth out of it in the former Experiment and though the Air be Included in the same Tube with the Mercury in the Torricellian Experiment yet in this last mentioned Experiment when the Tube is Inverted it is thereby placed beneath and without it though the Air were before in the Tube as well as any External Air and must some way or other pass to Ascend above and within the Mercury which plainly it doth by the Weight and Pressure of the Mercurial Cylinder itself and so the Air Included in the Tube with the Mercury when the Tube is Inverted is by the Weight of the Mercury first Comprest beneath and by litle and litle Transmitted through the Mercury into the Space above it whereby it is Expanded above and then again Reduced to its former Density which fills the same Space above as it did beneath And though I sometimes conceived that the External Air might in the Torricellian Tube and Experiment pass between the Glass and the Mercury as generaly Air will if it can pass that way becaus those two Bodys are only Contiguous and not Continuous as the Water is in itself and so probably some Air doth so pass in the Torricellian Experiment yet certainly it passeth also between or through the very Body of the Mercury by those secret Passages which it so maketh as may appear by the Commotion in the whole Cylinder and more plainly by filling the Extratorricellian Tube with Water or Oil so as when both the Tubes are Inverted the Water or Oil shall stand above the Torricellian Tube and every way Encompass and Drown both Tube and Mercury itself and then let the first Closed End be opened at the Top of the Extratorricellian Tube Inverted and the Mercurial Cylinder will Subside to a Proportionable Standard accounting also for the Overweight of Water or Oil as in the first Experiment wherin only Air was left in the Extratorricellian Tube Wherefore I apprehend it so to pass through pervious Passages of the Water or Oil and also of the Mercury and that the Proportionable Weight of Water in the Paschalian Experiment is Equivalent to the Weight of the Mercurial Cylinder and doth Expand the Air Percolated through it as much and so the Air which is so Expanded when it is above the Cylinder by that Elastical Potentia therof doth Suspend the like Weight either of Water or Mercury below it which after they come to an Aequipotentia of the one and Aequipondium of the other Equaly and Mutualy Corresponding one with another there and then rest and setle in their Standard without any more Commotions and Vibrations And though the Mercurial Tube be never so Long yet the Over-weight of the Cylinder will have the same Operation and Effect Proportionably And so I suppose that if the Stagnum of the Mercury were never so Deep and the Torricellian Tube were plunged in it with the Orifice downward and any Air left in it or not and then drawn upward to any Hight whatsoever yet it shall never be raised above the Standard nor shall the Air be ever the more Expanded though there may be several Degrees of the Expansion therof beneath the Standard And the Torricellian Experiment when it is finished is also a Weather-glass and will Rise and Fall as well as a common Pycnometer but somwhat otherwise and not so much in Measure by Communication of the External Air with the Internal in the Torricellian Tube as well as any other open Weather-glass and I therefore conceiv that the pervious Passages between the Glass and Mercury and perhaps also in the Body of the Mercury still stand open to the Subtile and Imperceptible Air therin and which doth still Intervene between the Internal and External Air whereby they so Communicate one with another And some have observed litle Noâ—ches or Inequalitys of the Surface of the Mercurial Cylinder at the hight of the Standard after the Torricellian Experiment is finished which seemeth to be a Perceptible symptom heerof And thus I suppose that there is the same Reason Proportionably of the Weather-glass Pumps Siphons the Paschalian and Torricellian Experiments and the like from the Expansion by the Weight of Water or Mercury and Elastical Potentia of the Air itself by Retraction and not by Pulsion or any Pressure therof which they do no more prove then they did prove the preconceived Opinion of Vacuity and yet Men are so Fond of their own Fansys that they would perswade not only other Men but also Nature and Experiments themselves to be of their Opinion and thus have very Confidently Inscribed on the Torricellian Experiment the Title of a Barometer supposing the Atmosphere to press down the Stagnum and so to raise the Mercurial Cylinder in the Tube to the Standard therof wheras in the Extratorricellian Experiment after the First Closed End is opened and the Atmosphere admitted the Mercurial Cylinder doth Subside and so certeinly the whole Pressure therof can not be so much as the Potentia of the litle Compression of Air in the Extratorricellian Tube before mentioned Thus the Torricellian Experiment is grown famous only by certein Errors affixed to it rather then by any Sensible Truth gained thereby
Swell and are Dilated by Heat in and before Fusion and Contracted again by Cold so Ice is Dilated by Conglaciation and Contracted again by Melting And wheras Cold doth not Conglaciate Bodys Actualy Cold which have much Potential Heat in them as Sack is hardly Congeled and so some very Hott Spirits and Oils and the like it plainly proves Generation to be only the Production out of Potentiality into Actuality Also Cold may thus not only Congregate Heterogeneoâ—s things by Conglaciation which doth Constipate them in the Consistence therof but also Segregate them as Saltwater frozen is more Insipid and I suppose that which is not frozen is thereby rendred more Briny And thus also it may Segregate Homogeneous things as Stoneâ— and the like which may Crack and Break with Cold as well as Heat but I esteem this to be rather a Discontinuation then a Segregation And so generaly it renders Bodys more Fragile as Ice or Petrified Bodys Glass and most notably Steel suddenly Cooled and so any Iron is more Britle in Frosty Weather and Physicians observ the like of Bones of Animals Thus also Cold is a Dissolvent as well as Heat and doth caus Vitrification and Crystallisation sometimes suddenly and I suppose might Effect more by long and Mature Generation if it were tried for though it is not so strong and quick a Generator as Heat yet as a weaker Magnetical Virtue by long continuance doth Produce Magnetism in other Bodys and Violent Tension of a Springe of Steel if it be long continued will by Degrees overcome the Elastical Potentia therof and make the very Spirit to Conform to that Figure of the Body so there are many neglected Operators in Nature which though more weak and dull may in longer time Produce very notable Effects IV. As Aether Produceth Color so doth Air Sound which yet as the other seemeth to me to be no Simple but a Mist Quality And though it hath been antiently observed that Color is Mist of Light and Opacity yet no notice hath been taken of any such Misture in Sound which is the great Instrument of Human Speech and Discours and yet there is none of those other Sensibles whose Intrinsecal Nature is less known unto us And I I find it very difficult farther to explain any thing therof becaus I want even Common Terms and words whereby to express my Conceptions I have already proposed generaly that as Earth hath some Proper Qualitys as Consistence and Magnetical Virtue whereby to Fix itself so it hath also other Connatural Qualitys in itself whereby it doth Fix the more Agile Qualitys of the other three Fluid Elements which also require their Contrary Qualitys wherewith to be Mist and Contemperated as well as the fower First Qualitys And thus we have discovered Opacity to be a Simple Quality Contrary to Light and that by the Mistion therof Color is Produced And that as Light is an Aethereal Quality so Opacity is a Terrene Quality as plainly the Earth is most Opacous and there are no Fixed Colors without some Terreity and the most Fixed are in such Bodys as are also Consistent But yet I fear to seem too Curious and Novell in asserting any such Analogy in Sound however as I have promised I shall adventure and make a farther Essay therof And according to the best Musical Terms that I know shall call the two Simple Contrary Qualitys which I conceiv to be the Principles of Sound Acutum and Grave or Shrill and Flatt wherof Shrilnes is the Aereal and more Agile Quality and Flatnes the Terrene and more Fixative Quality or if we will accept of Latin Terms Analogical to Light and Colors we may call a Sound or Voice wherin Shrilnes doth Predominate Vox Clara and wherin Flatnes Vox Fusca but as Pure Light or Pure Opacity are not Visible so I suppose Pure Shrilnes or Pure Flatnes are not Audible nor indeed that they can Actualy Exist in their own Simple Extremitys And as Light is not the least Degree of Opacity nor Opacity of Light but Different and Contrary Qualitys so that which I intend by Acutum and Grave and their Shrilnes and Flatnes is no Degree as Tones or the several Not es of the Gamut and the like but Contrary and Different Qualitys Yet I also observ one general Difference of Degrees between Color and Sound that is as all Fixed Colors have a notable Degree of Terreity which fixeth them and Desultory Colors less so Sound which is only Desultory and Momentaneous Individualy as I have said requires a less share of Terreity then Desultory Color though it be commonly Produced by Collision of Terrene Bodys Originaly And as Fire Produced by Collision Originaly may fire a whole Train of Gunpowder Successively so doth the Original Collision Produce Sound that is afterward Continued by its own Spiritual Quality which is alway Potentialy in all the Air and Actuated by such Collision of the Air which hath also as I have said some Earth in the Mistion therof as well as the other Elements and as we may see Terreous Motes and Corpuscles to float therin And it is so Produced Instrumentaly and Equivocaly by Motion or rather Commotion for as the Original Instrument therof is Collision so the Immediate Caus of any Sound is the Tremor which is only caused by Commotion Wherefore Aether and Planets though most Swift Movers yet becaus they Move in Fluid Ambient Bodys most Equaly and thereby make no Commotion therof therefore also they make no Sound or Nois or Pythagorean Musike yea Aqueous or Terreous Bodys so Moving in Air make litle or no Sound as a Stella Cadens Snow Rain Hail in the fall before they come to the Earth so a Round and Smooth Bullet that is not hollow shott from a Gun makes no Proportionable Nois becaus by the swift Motion therof it preventeth the Resistance of the Air as I have said and so maketh litle or no Commotion therin wheras a Rod or Whip by a Smart Percussion of the Air Resisting it and thereby suffering a Commotion maketh a notable Sound and especialy Thunder which suddenly breaking out of the Cloudy Meteor teareth it asunder every way and dasheth it upon the Air and by sudden Expansion of the Inflamed Lightning maketh such a Terrible Report like the Flame of Gunpowder out of a Gun and so fluid Bodys by mutual Resistance and by the sudden Impuls that will not suffer them to Mingle peaceably make a Violent Commotion and Produce Sound as Water suddenly dashed against Water wheras in a gentle Flux and Mixture it makes litle or no Commotion or Sound But to Continue the Sound there must be a Continued Tremor in the Solid Body as Bells Strings and the like and where there is no such Tremor Originaly by Commotion there is no Sound as I have said as in Collition of Wooll and if it be not Continued the Sound ceaseth as by stopping a Bell. But any Tremor of a Body in the
outward Superficies therof may so caus the Sound to be heard without the Body as is reported of the Aetites and of a Bell of Gold being Closed round with a Stone or Clapper within it and so Commotion under Water which makes a Tremor also in the Superficies therof may caus a Sound to be heard in the Air though also Water and Ice Glass and the like Terraqueous Composita have much Air as well as Earth in their Mistions and so may be Proportionably capable of Sound which is Mist of the two Simple Qualitys Proper to Air and Earth And though this Tremor is the most Notable and Immediate Instrument of Sound yet the Multiplication of the Sound in the Air is as I have said only of the Spiritual Quality itself so first Actuated thereby without any more Commotion And indeed Sound doth not caus any such Undulation or Waveing therof up and down like Circles in a Pond as hath been supposed Much less is Sound or Voice though Articulate any figuration of the Air or Carving therof into Characters like written Letters for then we could not hear two several Sounds together as we may if they be very Dissonant as of a Voice and of a Musical Instrument or any one Sound of one of the Voices in Consort by attending more to it then to others and certeinly several Auditors may so attend to and hear several Voices for the Figure of the one Intersecting the other would thereby Disfigure and Deface one another Nor could an Echo then return any Articulate Voice when the Figured Air is dashed against a Concave Bank or Wall unless the Bank or Wall had also such Organical Parts whereby to Figurate it again and so Return it but only the Air as I have said having the sound Actuated in it and being Reverberated doth Return it with the Sound in it which is by a Stop therof as it may also be Diverted by Wind. And in an Echo we only Hear the last Word Because it is last for the precedent Words by that Stop being overtaken by the following are somwhat drowned as the last is not Nor do great Winds or Wafts of the Air caus Proportionable Sounds unles they Collide the Air against Trees or Houses or the like whereby they caus such a Tremor in it wheras the Motion or Undulation of the Air in itself causeth neither Tremor nor Sound And the Sound or Voice is Continualy Propagated in the Air by the first Sound or Voice Actuated in it and so doth pass away continualy and as it iâ— said Nescit Vox missa reverti nor can the same Voice otherwise then by an Echo be heard twice by one man unles he could fly away Faster then it and hear it again as another man doth at a farther Distance which is Impossible for it is very swift though not like Emanant Light of Lightning which is seen before we hear the Thunder-clap and if we estimate the distance of the Thunder cloud and different Space of Time between the first Sight of the Flash and Hearing of the Clap we may partly judg of their different Velocitys Also Sound is very Longinquous though not so farr as Light Emanant Broad sides in a late Naval Batell have been heard an hundred Miles from the Place Nor is Sound Emanant but always Inherent though never Immanent but Transient and therefore hath no Refraction nor Reflection of itself but as the Air in which it is Inherent is only Moved by the Wind which yet doth not wholy Divert it becaus it is so suddenly Propagated in the Air and Penetrateth and passeth away more swiftly then the Body of the Air can Move in itself by any Corporeal Motion and it is Reflected in an Echo only by the Reverberation of the Air itself otherwise it terminateth and abateth itself by less and less Degrees And yet while it continues it is not Spent or Exhausted by Hearing as Odors and Sapors which are more Gross and more Immersed in the Vapors and Liquors therof but a whole Army of Soldiers may all Hear the Oration of their General which also plainly sheweth it not to be any Figurative or Corporeal thing but a most wonderfull Spiritual Quality which successively and by Innumerable Propagated Individualitys so conveys itself to the very Organ of Hearing yet not corporealy striking upon the Tympanum therof as Anatomists generaly suppose and so also call some Internal Parts of the Ear by such Significant Names Incus and Malleus for plainly in Hearing we do not Perceiv any the least Commotion or Tremor but only the Spiritual Quality itself which is the Proper Sensible and Object of the Sens and if we feel any Commotion as in discharging a Gun neer to the Ear that is only the Waft of Air which the Ear feels as any other Part of the Body also may by the Sens of Feeling but doth Hear only the Vehement Sensible of Sound by the Sens of Hearing Nor yet are there any Rays of Sound as of Light so to convey unto the Sense the Image therof and so several Images to several mens Senses but only the same Spiritual Quality is so propagated per omnia which is very Admirable and Curious and deserving more Notice and Consyderation then Philosophy hath hitherto bestowed upon it Also several Sounds do Penetrate one another per omnia so as to Convey the whole Sound in every Point of the Air and to every Ear within the Sphere therof and not Confound any of them so being Inherent in the Air which yet is not only Directed by the Breath of the Speaker and the like but also Diverted by Winds and Reflected by Echo's and several Sounds seem somwhat to hinder and Interrupt one another if that be not rather an Infirmity of the Sens then any Confusion of the Sensible Qualitys as the Ey can not so distinctly See several Visibles though certeinly the Images therof do not Confound one another And as Spiritual Magnitude or Ampliation by Multiplication of several Parts into one Total doth as I have observed Augment the whole beyond the Proportions of the Particulars so many Sounds together are Heard farther then any one of them Singly as a whole Broadside or Cry of Hounds like a great Mountain which is farther Visible in the Whole then any Part alone could be Seen And Sound reflected at a great Distance is heard better then Directly but best neer to the Reflection like Reflected Rays of Heat or Light becaus though the Reflection doth not make any new figuration of the Sound or Voice yet it doth Return and Reduplicate it so Generating itself Successively in the Air as I have shewed But the greatest Mystery and Incognitum is how the Air which plainly is not Configurated or Effigiated by Sound or Voice but only putt into such or such a Tremor by the first Collision therof whereby the Sound or Voice is first Actuated and Specificated Equivocaly should afterward Univocaly Generate it in itself
Successively without any more Collision Commotion or Tremor in itself For there seemeth to be none such afterward in the Air as you may try by a Flame of a Candle or the least Feather hung by a Thread in an upper Chamber and let the greatest Sound or Noise be made under the Chamber window in the open Air so as the Chamber be not shaken nor the Waft of Air come toward it but go the other way from it which as I have said doth not at all concern the Sound and then observe whether there be any Motion or Tremor in the Flame or Feather more then would be without any such Sound or Nois certeinly it will not be in any maner Proportionable to the greatnes of the Sound or Nois as it should be if it were the very Sound or Nois But I shall not Penetrate any farther into this very Curious Secret of Nature nor Pronounce what Sound is Particularly only Affirming it generaly to be a Spiritual Quality and not any Corporeal Motion though it be alway first Equivocaly Generated by Motion which is therefore so Concomâ—tant and Instrumental in it and perhaps more Necessarily Antecedent then in Heat or any other Quality whatsoever Yet we must carefully Distinguish as I have said between the very Essence and Formality of any thing and any most necessary Instrumentality therof whatsoever otherwise we should know no Difference between our own Bodys and Spirits in this Conjunct State therof And whosoever will not so Distinguish between the Spiritual Quality of Sound which is a Proper Sensible and the first Collision Motion and Tremor which is only the Equivocal Generator therof though alway necessarily requisite as an Instrument and yet in itself hardly so much as a Common Sensible nor Perceptible in and with the Sound by the same Sens of Hearing seemeth to me to be like unto him who affirmed that he could play upon the Organs and upon farther Examination it was found that he could only blow the Bellows Wherefore that we may better consyder all together and carry on this great question concerning Motion throughout we will Recollect what we have said before and now also add this unto the rest And so suppose as we may very well the same Air to be per omnia Tepid that is Hott and Cold and also Luminous and now also Sonorous at the same Time yea to have many Visible Images and Audible Sounds Penetrating one another and all that Body of Air wherin they are in every point therof and if any Human Invention can find out and assigne so many several motions as all these and some more which I shall heerafter also add in one Body per omnia Puncta therof and in the same Instant he may perhaps also Move me from my present Judgment and contrary Opinion V. The Aery Expansum which was made to be the Common Passage between the Aether and Terraqueous Globe Transmitting Aeâ—hereous Rays Downward and Aqueous Vapors Upward hath no Proper and Fixed Inhabitants in itself but only Vapors or Waters above and Meteors which Move up and down like Birds flying in it wheras the Aether hath Starrs and the Terraqueous Globe is the Native Country and Region of Various Elementary Composita Vegetatives Sensitives and of Man himself Nor can I conceive that all these Unnecessary and Deformed Meteors which now appear in the Air were so in it when it was first made or before the Fall of Man for whose sake not only Earth but all the Elements were Accursed and that Curs hath produced many Sensitive Anomala and not only Briars and Thorns but also Inundations Meteors Comets and all the Imperfections Monsters and Anomala of Nature which was first made Perfect and truly Natural and we only read of Vapors then in the Air which are the Natural Effluvia of Water as Rays are the Emanations of Aether and most wonderfull Mâ—nstrua Vehicles of Spirits and Instruments of Nature and it is said expressly that the Excess therof which is Rain and which otherwise may seem most Needfull and least Noxious was not then in the Air and that God had not yet caused it to Rain upon the Earth which was Watered only with Vapors and that There went up a Mist from the Earth and Watered the whole face of the Ground and so also supplied the Fountains Springs and Rivers of Fresh Water Wherefore as I have before Ingaged I shall now plainly prove Vapor to be only Water Rarefied and not Air. It is expressly so termed in the Text Waters above in respect of the other Elementary Water or Waters beneath And it is Demonstrable that it is so becaus it hath all the Propertys of Water and none of Air except only the Corporeal and Common Affection of Rarity but as Air if it be never so much Rarefied or Expanded yet doth not therefore ceas to be Air so neither Water Rarefied into Vapor to be Water Also it is not as I have said so Cold as Air but rather Tepid nor so Diaphanous but Refracts more nor so Sonorous for any Voice is better and farther heard in Sude and Serene Weather then in Mists and Foggs and it is confessed by all that it Moistens more then Air which is the true Property of Water And we have most Sensible Experiment in t he ready Return therof into Water as well as the Efflux therof from Water which is only by Condensation and Rarefaction and no Transpeciation Certeinly we may as well affirm Ice to be Earth as Vapor Air. Nor are all those Bubbles which appear in Expansion of Fluid Bodys always Air as is supposed but commonly Vapor and therefore have a greater aptitude to be Imbibed by Dry Bodys and to Insinuate themselves into them more then into Pores into which Air doth more readily enter and they stick longer to Glass Stone Metalls and the like then Air and Moisten more with many such Symptoms whereby they may be Discerned being in themselves of very Different Natures And we must also Distinguish between Vapors themselves which are either Produced by the more gentle and Calefactive Power of Heat and were as I have said so made in this Second Day and readily Return again into Water as in Rain or any Distillation and still continue Actualy Moist and these Vapors are also more Fluid and only Conglomerate together with litle Consistence in more Dark Miâ—ts and Foggs in the Air such as we see to rise from Rivers and Vallys in a Morning or Evening yet they are not Common Elementary Water or Waters beneath but Waters above which therefore are so easily Trasmuted Neither are Clouds any Cisterns Membranes or Sponges conteining Rain for indeed Rain-water is such a Ponderous Body as could not Possibly be Suspended in the Air but would fall down in Cataracts and destroy the Terricolae wheras these Vapors being suddenly Rarefied by Heat and as suddenly Condensated again by Cold or Comprest by Wind do accordingly Descend leasurely in greater or less
Drops and the main Body therof is in the mean time carried about to Water a greater Space of Ground and so Dews which are Vapors not drawn up so forcibly nor so high commonly by the Nocturnal Tepor soon fall down again upon Trees and Herbs and are there collected and hang in Drops And if the Air be very Cold whereby these Moist Vapors are Congelated then accordingly they either fall in Hail as Icicles and Stiriae in some Cold Caverns of the Earth and by their very Stillicidation and Agitation are formed into such Corpuscular Figures which could not be if they had ever been one Intire Body of Ice in the Air. And if the Cold be not so Intens and the Vapors much Agitated before and in their Congelation then they are turned into Snow which is only frozen Spume and being a Lighter Body is therefore longer Suspended in the Air and there Congeled in whole Lumps as appears plainly in the Alps but falling lower in our lower Regions breaks into Flakes And Dews which do not Ascend higher are turned into Frosts Or there is another kind of Vapor Produced by the more Violent and Caustike Power of Heat and which is Burnt and Adust thereby and therefore we call it Fume or Smoak which is more Desiccated and Consistent and hath such Terrene Qualitys wherwith Water is Mist Actuated in it and so will continue longer and is rather Actualy Dry then Moist And there are some such Dry Mists lower in Summer and they portend Dry Weather commonly And of these Fumes are the Bright Clouds which indeed are more Properly Clouds and have a particular Name in Hebrew Composed and they are usualy higher in the Air then the others being so raised by the greater Heat and so the Sky is also Exprest by their Name And more moist Thunderclouds which are of the other kind and usualy Resolved into Rain are lower then these Bright Clouds and many times go one way while the others go another way But I suppose that these Bright Clouds which are therefore so called becaus they do more Equaly Reflect the Sun beams like a Molten Speculum as hath been said commonly are not Resolved into Rain and therefore are termed Clouds without Water but that according to the Hebraical Etymology by farther Concoction and Condensation or Compression and the Agitation of the Air they are at length broken and Comminuted into those litle Bodys or Pulviscles which we call Motes and are Visibly seen in Sun beams and continue so in the Air floating up and down longer then any dust of the Earth or as the Poet calleth it Cloud of Dust which almost as suddenly falleth as it riseth Wheras these being more Fuliginous and Light do wander up and down much longer though at length they also Descend and Subside on the Earth otherwise they should clogg and choak the Atmosphere which yet is usualy replenished with them and we drink them in continualy as Horses do Mudd the Water to thicken it And so Fishes Introsuct Air which contrarily doth Temper their more Dens Drink and make it more Thin and which they suck in and through the Water as I have shewed in the Torricellian Experiment and when they would suck it in more freely come toward the Top of the Water whereby the Air in the Introsuction therof passeth through a less Strainer and they cannot long Live without some Introsuction of Air as appears in Ponds frozen wherin we use to break Holes in the Ice for that purpose and accordingly the Fishes come to them even to the very Top of the Water to Refresh themselves with the fresh Air which they there Introsuct and are so greedy of it or sick for want of it that they are easily taken though also several sorts of Fishes require severaly more Rare or more Dens Drink as River fish will be stifled with Mudding the Water and Seafish grow faint in fresh Water and the like And indeed our Atmosphere is not nor may not be pure Air as is found by them who have been in the Tops of the Andes and by the Experiments of Birds and Beasts in the Airpump or expansor which are almost Exanimated thereby and also by the Tension and Elasticiâ—y of the Air which is able to draw up Mercury in the Stagnum and very consyderable Weights And Breathing is not only Spiration but Reciprocaly Inspiration or Drinking in of Air And there is much more Inspired then Respired which is the Atmospherical Drink and perhaps some kind of Aliment of the Spirits but very much Vapor is Excreted by Perspiration And there is very great Difference of the Atmosphere in several Habitations Higher or Lower as may appear by the Pycnometer But I conceive generaly that such a Temper of the Atmosphere as was in the first Expansum is most desirable and healthfull which whatsoever it might be otherwise was rather Mingled with Vapor or Waters above then with Fume And it is requisite in an Healthfull Air also that Excrementitious Vapors as well as Fumes which continualy Ascend into the Air be Purged and Dispersed continualy by Wind or some Agitation of Open Air and therefore Close Rooms are very Offensive and almost Stifle the Breath especialy if they be Vaporous as newly Plasterd or With a Charcoal Fire in them which strangely Alters the Air by a sudden and vehement Rarefaction And because the Water doth most evaporate therefore there is a chief Consyderation to be had therof whether it be Pure or Moorish or Brackish for Salt also will be Volatilised as I have said and because the Earth doth also Evaporate and not only the Vapors therin but Rarefied Corpuscles of Earth do also Ascend with the Vapors Consyderation is to be had therof as whether it be Sandy or Chalky which Emitt least or best Corpuscles or Fenny or Slimy which are worst So that in the Situation of Houses there is also regard to be had of the Soil and of the Atmosphere which is an Aliment or at least a great and continual Instrument of Life and must be Consydered as some part of Houskeeping The Wind which Purifys the Atmosphere is rightly termed Aer Motus as the same Hebrew word signifys both and I easily grant it to be no special Quality in itself but only Motion and Agitation of the Air which is a very Fluid and Mobile Body and is Moved Variously by the Vapors Variously Ascending into it and other Meteors in it and such Circumstantial Causalitys more or less Condensating or Rarefying it and which render the Weather-cock as Unstable as the Weather-glass And where the Motion begins it drives forward the Parts of the Mobile Body of the Air one upon another and where they find any Vent or Passage they being in Motion flow thither like Water whereby in some places there are more Constant Etesiae and Tradewinds as they call them like Vento's or Ventiducts made by Art and this was one of Columbus his Arguments that there
was more Earth And as the Winds are thus caused by Vapors so the Southern parts of the World being more Watery are therefore as I have said more Tepid or Warm and Rainy or Misty and the Northern parts being more Terreous and Emitting more of the Terreitys therefore the Northwind is contrarily more Cold and Dry. And the Sun in the Diurnal Motion of the Aether being carried from East to West and so better Concocting the Vapors which he hath before raised and passed over in such his Diurnal Cours therefore generaly Eastern Winds are also more Cold and Dry and Western Warmer and Moister and some Winds are observed to Rise and Fall with the Rising and Setting of the Sun But if any Wind or Weather be so Copious and Durable as to be carried about the whole Terraqueous Globe then the same Wind may be of a Contrary Temper from the same Caus and so many times Rains come from the North and East and commonly they are very great becaus they are so Copious and Durable and so in Africa and other hot Climes there are Infrequent Rains but when they happen they are Excessive becaus the Sun doth very Copiously rais Vapors and if it happen by any Circumstantial Causality that he can not Concremate and Desiccate them as much they all turn into Rain And so the Hot Meteor of a Thunder-cloud draws very Copious and Dark Vapors which when the Heat breaks forth in Lightning are presently Resolved into Rain though otherwise when there are few other such Vapors in the Air neer to it there are also dry Lightnings without any great Nois becaus they are not Exploded out of such Clouds as the others and Thunder-clouds may go against the Wind as we say becaus they are Moved and Impelled by their own Heat and by their great Commotion after the Explosion of the Lightning they commonly turn the Wind. And Concurrent Causes may Move and Impell the Mobile Air every way and when it cannot Move fast enough Progressively then as I have said it must Move Circularly whereby it becomes a Turbo or Whirlwind which I conceive rather to be such then all the Winds blowing against one another Ignes fatui are Inflamed Exhalations more Lucid and less Fiery having some Fatt and Viscous Corpuscles of Earth in their Misture and arise generaly from such Soils And if they be more Igneous and more Rarefied thereby they are better Concocted and Ascend higher and become Stellae Cadentes and the lâ—ke which fall down again when that Heat is Extinct But these Fiery Meteors which last longer are not comparably Igneous like Fulgur or Lightning which having a most Rare and Subtile Fomes and being also pent in and Condensated in the Cloud when it breaks forth doth not only make a Terrible Nois by the sudden Collision of the Cloud every way against the Air but also by that sudden Eruption as well as by the Spiritual Power therof doth wonderful Execution and is strangely Influential and I suppose of all Culinary Fire is most like to Aethereal but I cannot conceiv that it can so Calcine any part of the Cloud as to forge a Fulmâ—n Thunderbolt or Stone though I acknowledg that there is much Earth also in it wherof as well as of the Water some Insects as Tadpols and others are found to be Produced after Rain All which Violent and Excessive Meteors are as I have said general Effects of the Divine Curs and so Thunder is called the Voice of God and ought to be regarded but I do not apprehend these general Effects to be any such special Prodigys and Portents as some would have them to be The Iris and the like are Properly no Meteors but only Reflections of the Sun-beams from a Vaporous Cloud like a Prism being also more Opacous then the Bright Clouds And I doubt not but that there were Rainbows before the Deluge though not before the Fall as well as Lambs before the Pass-over Water and Bread and Wine before Baptism and the Lords Supper for all such Sacramental Elements are in themselvs Natural and only supernaturaly Instituted to be Symbolical Signes and so was the Rainbow which signifys Sunshine after Rain and doth very fitly declare the Covenant that God made with Noah that as he and his Family were then saved from the Deluge so it should never after come upon his Posterity and as God said I will look upon it that I may remember the everlasting Covenant between God and every Living Creature of all flesh that is upon the Earth so should we when we behold this his Bow in the Clouds thankfully remember his wonderful Deliverance both that which is past wherin we all who were then in the loins of Noah's Sons were preserved and also future concerning which God hath given us such an everlasting Covenant and this Signe therof SECTION IX And God said Let the Waters under the Heaven be gathered into one place and let the Dry Land appear And it was so And God called the Dry Land Earth and the gathering together of the Waters called he Seas And God saw that it was Good And God said Let the Earth bring forth Grass the Herb yielding Seed and the Fruit Tree yielding Seed after his kind whose Seed is in itself upon the Earth And it was so And the Earth brought forth Grass and Herb yielding Seed after his Kind and the Tree yielding Fruit whose Seed was in itself after his Kind And God saw that it was Good And the Evening and the Morning were the Third Day EXPLICATION God having before caused part of the Water to ascend in Vapors into the Air did afterward caus the rest to subside and be derived into certein Canales in the Earth which he had also prepared for it and so made the Surface of the Earth which before was covered with Water to appear together with it in one Terraqueous Globe wherof the Dry Land was Earth and the Confluvia of Waters Seas And this Ordination of all these three Elements was their Goodness and Perfection And when God had thus prepared all the fower Elements he caused the Earth being pregnant with Vegetative Principles accordingly to bring forth Grass Herbs and Trees above the Surface therof after their several Kinds and the Herbs and Trees had also their several Seeds and Seminal Virtues in themselves whereby to Propagate and Multiply afterward And this was their Goodness and Perfection And all these were the Works of the Third Day ILLUSTRATION 1. Of Water 2. Of Moisture 3. Of Odors and Sapors 4. Of the Flux and Reflux of Waters 5. Of Earth 6. Of Drines 7. Of Consistence 8. Of Magnetical Virtue and Electricity 9. Of the Immobility of the Earth 10. Of Vegetatives 11. Of the Goodnes of the Works of the Second and Third Days I. THe Water which is Elementary and more properly such and wherof Vapor and Ice are only Various is next to Air above it both in Situation and Nature as may
appear by Vapor and to Earth beneath it as may appear by Ice And though Earth and Water were in this Third Day made and still are one Terraqueous Globe yet as they were Created in the Begining so they still are several and different Elements aswell as Air and Aeâ—her are several and dâ—fferent Heavens And though they are thus Composed into one Globe yet they have their several Provinces therin as well as the others though not in the same maner or Figure And so it is said not only that Dry Land did appear which was before covered with the Sphere of Water as that was with Air and Air with Aether but also that there was a gathering together of the Waters into one place generaly wherunto all Rivers do run though branched out into several Canaleâ— and though standing Ponds Lakes and perhaps some Gulphs or Seas as the Caspian Sea may not communicate with the Ocean yet they are also Confluvia and Seas and so termed distributively afterward and all of them distinguished from the Waters which first covered the Earth all over wheras now the main Ocean covereth and compasseth it about only in one place And as these Waters beneath flow from the Earth so they are still above it as the Waters above floating in the Air are also said to be above or upon it for so the word signifies upon or above and so Fowl are said to fly above or upon the Heavens and as they are thus distinguished from Waters beneath so are also those Waters above the Earth from Waters beneath the Earth that is Subterraneous Fountains or depths of the Seas for neither are any Waters under the whole Earth which is most Dens and consequently lowest nor above any of the whole Heavens Superaether Aether or Air itself which are more Rare and consequently Higher as I have shewed but these Expressions concerning the Vapors and Fountains are Respective according to the Subject Matter and not to be understood Absolutely and they do indicate several Regions of the Waters wheras we have no such indication of any several Regions in the Air or Aether as I have observed Also though the Evaporation of Waters by Heat be Natural and only Supernaturaly produced by God in the Second Day as his other Works of Improper Creation were in other Days yet this Distribution of Earth and Waters in the Terraqâ—eous Globe therof which was so Composed in this Third Day seems more Extraordinary and Artificial and such as doth most plainly declare the Immediate Operation of God in this and all the other Days for by what Natural Power could the Earth and Isles be raised above the Waters or the Mountains and Vallys be so ordered and Indented or who could cast those great Banks of the Shores and cut those vast Chanells of the Seas and Rivers or say unto them thither shall ye go and no farther which therefore God is said Originaly to do by Line and Levell as in Waterworks we so set them out that they may run to their Levell this way or that way in the Cutts prepared for them And though men may make such less alterations therin and some greater have been made by accidental Breaches and Inundations yet as God saith I brake up for it my Decreed place or as it is Originaly established my Decree upon it and sett Barrs and Dâ—ors so generaly and in the main it continues the same and since that Great and Universal Deluge yet Cosmographers can still find out those Seas Rivers and Isles which Moses declareth to have been before it And thus the Divine Psalmist describeth both the Proper and Improper Creation of Waters and Earth Thou coveredst it with the Deep as with a Garment the Waters stood above the Mountains At thy rebuke they fled at the Voice of thy Thunder they hasted away They go up by the Mountains they go down by the Vallys unto the place that thou hast founded for them Thou hast sett a Bound that they might not pass that they turn not again to cover the Earth and so proceeds to shew the great Usefulness therof which thereby God prepared both for Vegetatives and Sensitives in the whole Oecumene or Habitable Earth But though the Earth generaly is thus raised above the Waters not only in the Mountains and Summits therof but in its whole Campus which lys above the Levell of the Waters yet the Water in its own Province is above the Earth on which it flows and so the Earth is very elegantly expressed standing out of the Water and in the Water And wheras it is said that God founded it upon or above the Seas and established it upon or above the Flouds it is very true and proper according to the Subject Matter wherof the Psalmist there speaks that is of the Oecumene or Habitable Earth as it was so raised above the Waters which before were above it and thereby was made fruâ—tfull and Habitable which the precedent Context doth plainly declare The Earth is the Lords and the fulnes therof the World and all that dwell therin nor do I apprehend that the whole World of Spheres Aereal Aethereal and Superaethereal is there intended though the Author of Esdras saith also that the Heavens are founded upon the Waters but I rather conceiv that by World is there meant Orbis Terrae as it is usually so taken Hebraicaly and in all other Languages because the Earth is our present World and so more restrictively we say the Christian World and the like But how farr the Waters are beneath the Levell or Campus of the Earth is not particularly expressed yet we read of a great Deep or Ocean and of Fountains therof or therin as we so say Fons Blundusii and the like not that there is besides the Ocean any Fountain therof beneath it which feeds and supplys it for it is called the Deep becaus it is the deepest of all Waters and so Fountains and Depths of Waters are used indifferently as it is said A Land of Brooks of Water of Fountains and Depths that spring out of Vallys and Hills and both are said to be under the Earth wherefore becaus Rain and Waters in those dry Countrys were accounted great Blessings Iacob blesseth Ioseph with Blessings of Heaven above and Blessings of the deep that lieth under which Moses also repeateth nor is it said that there is a Deep and also Fountains therof beneath and besides it but they are alway termed the Fountains of the Deep not only in respect of itself but also of all Vapors Rain and Rivers wherof the Deep or Sea is the Fountain to which that expression seems to refer for so they are joined together as it is said that there were the Fountains of the Great Deep broken up and the Windows of Heaven were opened and indeed they are so made to be Fountains one unto another mutualy and reciprocaly as I shall shew heerafter and in the Deluge the Conflux of all the Waters was gathered
may more freely succeed as I said concerning the boiling pott and so it may be observed in Saltworks or the like But though such more Heterogeneâ—uâ— and less Aqueous Bodys as Butter Oil Turpentine and the like will not easily mingle with Water or other such Bodys nor become Continuous with them yet if they be Fluid they may be notably Contiguous becaus they can conjoin themselves to every part and pore therof and do notably Cohere to and with Consistent Bodys by their own Unctuous Glutinosity yea even Water itself though neither Unctuous nor Glutinous so will Cohere and so would Mercury also if the Weight therof did not oversway it And I suppose the Experiment of the Capillar Tube to be from this Cohesion and the Homogeneity of Water and another Conjunct Reason which I shall assigne afterward for I know no such Spiritual Homogeneity between Water and Glass which is rather Terreous though Poets call Water Vitreous but as I have shewed the whole Body of Matter is Homogeneous in itself and Continuous with itself though Spirits may be Heterogeneous and by their Heterogeneity Discontinue their Bodys of Matter therefore as when by reason of their Consistence or otherwise they cannot perfectly close together other Bodys do and must Intervene to prevent Vacuity so when themselvs can so close they also in like maner prevent it themselvs and so need noâ— but rather exclude the Intervention of any other Bodys by their own Praepossession whether such Contiguous Bodys be Homogeneous or Heterogeneous becaus they are all Bodys of Matter whatsoever their Spirits may be and so polished Metalls will Cohere to Marble aswell as Metall to Metall or Marble to Marble and thus Water being Naturaly as Smooth and of as equal a Surface as any Glass can be made Artificialy and being Contiguous to the Capillar Glass doth notably Cohere as it will to any Smooth Glass so that it can very hardly be shaken off by swinging or the like though it will more easily slide by its own Weight or Pondus as polished Marbles will one from another being moved by any Potentia whereby Air may succeed at the Edges therof though otherwise they will not be pulled one from another Parpendicularly with less Power then if they were so farr Imperfectly Continuous and so according to the proportionable Weight of the Water in the Capillar Tube it doth descend and depart from its Contiguity And thus the Inside of the Tube of Glass which is therefore Capillar becaus the Cavity therof is not much bigger then an Hair being Madefied either by other Water or by the Vapor of that Water wherin it stands which as I have said doth always Evaporate if it be not obstructed Madefying the Glass by Degrees though very slowly and in much longer time and the Glass being either way Madefied with Water in the Inside therof which as I said sticks so closely to the Consistent Body therof and reaching down to the Water wherin it stands and which is Homogeneous with it both the Waters do mingle and would flow together as all Aqueous Bodys Naturaly do and becaus the Water in which it stands being Stagnant and having no Actual Weight cannot draw the other down to itself being so strongly Coherent to the Inside of the Glass as I have shewed that upper Water according to the strength of the Cohesion draws up thâ— lower Water to itself so long and so high untill â—he Weight of the Water so drawn up doth oversway it and accordingly it lifts up and keeps suspended a proportionable Cylinder of Water higher or lower as the Cavity of the Tube is less or greater and becaus that Cylinder of Water is supported as I said by the Cohesion to the Sides of the Tube which is therefore strongest at the Sides the Water so supported is there highest and so less and less and lowest in the midst whereby the Surface of the Cylinder becomes Concave wheras Mercury will not so ascend by reason of its over-weight which as I have said doth prevail against any such Cohesion with Glass and therefore also if the Capillar Tube be sett in it the Surface within the Orifice therof will not be Concave but Convex becaus by the Orifice of the Tube the Mercury which is a farr more Consistent Body then Water is deprest most at the Sides and so thereby less and less and therefore is highest in the midst Also Water hath some Consistence in it from the Terreity that is in the Mistion therof and this is the other Concurrent Reason which I before intimated for if it were wholy Consistent as Earth or Fluid as Aether the Experiment would not Succeed but by the partial Consistence therof it doth also somwhat Rope as we say or hang together and so by the Homogeneity of the Water in the Tube and that wherin it stands meeting and mingling together and being apt to flow together one way or other the Water in the Tube having the advantage of Cohesion and Prevalence therof above the Weight of the Water in which it stands doth so farr draw it up untill they both become Equipollent and then there they stand And thus if you fill a Glass Cruet almost to the top with Water and then incline it toward the Nose therof so as the Water may run farther into it then when it stood erected Perpendicularly and then very gently revers it and erect it again Perpendicularly as before the Water will stand in the Nose proportionably above the Levell therof in the Neck of the Cruet as it will in the Capillar Tube and both are from the same Concurrent Reasons which I have declared Nor do we discover the Symptoms of any other Motions of the Water afterward or any farther advantage gained by such Elevation therof neither will it so run in a Siphon higher or more swiftly then it would do otherwise And though the Subsilience of the Water in the Capillar Tube be very quick and per Saltum as generaly such Motions are yet it is not very strong as you may perceiv if you stop the upper Orifice of the Tube with your Finger which will hinder the Ascent therof becaus it hath not sufficient strength to Compress the Included Air. But this Experiment plainly discovers the Continuity of Matter and Spiritual Appetite of Union that is between Homogeneous Natures especialy Elementary being next to Matter which can never be Disunited from itself as Material Spirits and their Bodys may be which yet being Actualy United will flow together if they may and cannot be so easily Divelled as Heterogeneous And it shews that there is some Earthy Consistence even in Water which appears also in Bubbles that are as Skins of Water including Air and as the Heterogeneous Air doth Conglobate within which makes the Bubble Spherical so it doth thereby resist the Air without Also not only thicker Liquors but even standing Water hath some such Skin upon it so that a Needle very gently laid upon
it will not sink so fast at first as when it hath broken through that Skin And so we see such Cobwebs on the ground as Husbandmen call them but this Terreity most notably appears in Vapor Adust or Fume which turns into a Soot in Chimnys not only as Motes but in larger Pulviscles and so in Conglaciation of Ice which discover plainly a Misture of Drines and Consistence that are Earthy Qualitys with the Moisture of Water Also we may observ how in Filtratioâ— Water ascends as in the Capillar Tube but by many Steps and Degrees and then descends by the Over-weight as in the Siphon and as it would in the Capillar Tube so made and posited and then madefied but not otherwise III. Though I suppose there may be several other Simple Qualitys both of Air and Water besides the First as they are called that is Cold of Air and Moisture of Water as well as Light and others besides Heat in Aether and Consistence and others besides Drines in Earth yet becaus they are not so obvious I shall not now hunt after them farther then I meet with them in such Sensibles wherin I conceiv Water and some Simple Quality therof to be Predominant as I have before observed of Color and Sound Now these Aqueous Sensibles are Odors and Sapors and as God divided the Waters into Water beneath and above or Gross Water and Subtile Vapor so these two several Sensibles are severaly Inherent in them that is Odor in the Vapor and Effluvium and Sapor in the Grosser Water And yet Odor is more Gross then Sound as Sound is then Color and neither Transient as Sound nor Emanant as Color but more Fixed and Inherent in the Odorous Effluvium and is accordingly varied and carried away with it and as the Vapor is more Dens or Rare so generaly is the Odor more Gross or Fine and as the Vapor so the Odor is more Dens and Gross as it is more neer to the Aqueous Body and more Rare and Fine as it is farther Effluent from it and more Dispersed thereby and yet there is a very longinquous Efflux and Waft of Odors in such diffusion of Vapors as is sensibly perceived by the Sent of Heaths of Rosemary very far at Sea and by the Convolation of Ravens and Vulturs to Carcasses very farr distant Also as Odors are of an Aqueous nature so there is a very quick and permanent Adhesion therof to Moist Bodys for so the Sent of an Hares or Deers Foot continues long on the Moist ground in every Vestigium therof though they run very swiftly over it which could not be so deteined without the Subtile Vapor in which it is Inherent and which sticketh to the ground and is not so easily discharged as a Cloud of Breath from a Dâ—sh of Pewter or Silver or such other Bodys which are less Moist yet as the Subtile Effluvium of Odorous Vapors is emitted from the Body which is the Fountain therâ—f so that Body itself also is Odorous having its own Inherent Odor and may be sented by the Odorous Vapors as they pass out of it into the Nostrills and though Drines may Predominate in it yet if it be not so Dry or such a Caput Mortuum as doth amitt no Vapors which very few Bodys do it may have a Sent and that very strong and vehement â—s Spices and the like becaus such Vapors are also more strong and there is a Terreous Quality as well as Aqueous wherof Odor is Compounded as I shall afterward shew but commonly the Odorous Evaporation is more Actuated and produced by Moisture as Flowers and Herbs after Rain smell more sweetly and Dry or Unctuous Perfumes by Infrication of the Powder or Imbibition of the Oil or Butter are more strong and durable becaus thereby there is an Incorporation of the very Odorous Bodys which are the Fountains of the Odors as I said and generaly all Dissolutions either by Maceration Externaly or Putrefaction Internaly whereby the Vapors are more freely Emitted and the Odors Actuated do caus greater Sents also long restraint of the Actual Vapors and Odors as in close Vessels or Rooms when they are first opened cause stronger Smells becaus they are so Copious Now as Odor is a Proper Sensible in itself so it is also Previous to Sapor and Smelling as it were a Pregustator of the Sens of Tast becaus Odor and Sapor as I said are Connatural Qualitys chiefly Subsisting in the same Element of Water though they are very different in themselvs as Heat and Light are in Aether and perhaps more becaus they are not Simple but Compounded with other Terreous Qualitys and require such several Bodys of their own Element as Waters above and beneath and certeinly they must so differ becaus they are several Sensibles of several Senses which also very sensibly proves Heat and Light to be Realy Dâ—fferent becaus Heat is an Object of Tact and Light of Sight Thus there may be more Odor or more pleasing or displeasing then Sapor and so convertibly in the same Body but such as are of fetid Sapors have also commonly fetid Odors and pleasing Sapors no displeasing Odors And I suppose that vehement and strong Odors or Vapors in any Body do indicate and declare it to be some notable Pharmacum especialy if they be such as are not very grateful to the Senses which declare it to be not of any Dietical or ordinary but extraordinary Use and Virtue Now as it is evident that Actual Odors are Immediately Inherent in Vaporous Effluvia which the very Organ of Smelling that is the Mammillary Processes do sufficiently attest being situated above the Nares through which as Tonells those Vapors do pass so it is as apparent that Sapors do Inhere in the Watery Juice of the Sapid Body becaus if that be expressed it becomes Insipid and the expressed Juyce more Sapid as Wine Cider Perry Gravy or Juice of Fleshmeat and the like And it also appears to me that Odors or Sapors are no Simple Qualitys of Water only as Sound and Color are not of Air or Aether only but that they are all Mist with some Terreous Simple Qualitys which are unknown to us what they are and yet we may also know that they are not Odorous or Saporous in themselvs becaus Elementary Water or Earth do not either Smell or Tast much as Lucidity and Opacity are not much seen of themselvs and indeed not without the advantage of Conspissation or some small Mistion or the like but as I confess I first derived this Notion from the antient Philosophers who have discovered Lucidum and Opacum to be the Principles of Color which I have thus farr improved and produced to the other three Sensibles Sound Odor and Sapor that is all the proper Sensibles except the fower first Qualitys which are also in themselvs Simple and Mist to be made Sensible being too strong and vehement in their own Elementary Bodys and they are indeed Social
I shall now shew that it is a Spiritual Quality and particularly what it is becaus I do not find it to be sufficiently explained by others and becaus indeed it is a very Noble Quality of Earth and of great Mechanical Use for it is not only a Compaction and Consolidation of all the parts of the Earthy Body but as it is also termed a Firmnes or Stability of the whole Body therof both which I comprehend under the name of Consistence whereby I also intend that Strength and Rigor of the Consistent Body which though it be no such Vigor or Force whereby it can Move other Bodys like the Angelical Powers nor its own Body as Material Spirits nor yet like the Motion of Matter to Union or Station whereby indeed Matter Moves itself but without any Activity or Strength only by a Recumbence or Succumbence as I have shewed and so Fluidity is only an Inconsistence therof or Falling every way without any Consistent Strength or Stability holding it together whereby it doth plainly appear that such Motion of the Matter as well as of Fluid Bodys is not from any Spiritual Activity or Vigor but contrarily from Infirmity and Weaknes of the Bodys themselvs yet Consistence doth Spiritualy and Actively Unite and Contein all the parts therof and also Arrect and Fortify the whole Body having a proper Center therin as all Spirits and Spiritual Qualitys have without any respect to the Center of Matter which as I have shewed is the Universal Center of the whole Body of the World and so a Timberlogg floating upon Water or suspended in the Air farr enough from that Universal Center yet hath in itself a Center of its own Consistence where it is strongest and is most hardly Bent or Broken and from which it proportionably extendeth that Strength or Rigor through all the parts therof unto the Extremitys and so this Consistence therof is Mechanicaly useful to make it a Boat or Beam of a Balance which though it be suspended in the more Rare Air only at the Center yet by this Strength and Rigor all the other parts therof being so Consistent in the whole though otherwise hanging freely in the same Air are Arrected and upheld from falling or bending downward as otherwise they would and though the parts therof weigh most toward the Extremitys becaus Gravity is an Affection of the Matter and therefore weighs most downward in the Extremitys which are farthest from the Center of the Consistent Strength which is a Spiritual Quality yet that is strongest in the Center which is most opposite and farthest distant from the Extremitys and plainly shews that Consistence is not Density nor Gravity which Subsisteth in Density and that any bowing downward in the Extremitys is rather from the Fluidity of the Matter whereby all the parts of that Wooden Balance would flow downward like Water if they were not so upheld by Terrene Consistence Nor doth Matter Move from but toward the Center wheras Consistence as all other Spiritual Qualitys issueth forth from the Center to the Extremitys though it be stronger in the Center then in the Extremitys which Matter is not as it is Matter for it is not more Heavy nor doth it Move more strongly or rather swiftly as it is neerer to the Center by reason of the Center but by reason of the longinquity of the Motion which would be the same whether the Body Move in such a Space and through the same Medium farther from or neerer to the Center and so the Weight of a Clock doth not Weigh more or Move faster when it is almost down then at first Also Consistence which is a firm Union of all the Parts in the Whole may be such to the Parts in their Private Whole as Station of Matter is to itself in the Publike Whole therof for so it keepeth the Parts of any Fluid Body within a Consistent Vessel in Rest as I have formerly shewed becaus the Consistence is a Fulciment which is quasi a Center unto them and wherupon they rest as well as in the Nâ—tural Station of a more Rare above any more Dens Body or as they would if they were Immediately next to the Center Again Consistence which is a Spiritual and Active Quality only for the Fixation of its own Body hath as I said no Contrary being heerin like to Magnetical Virtue which is for the Polar Position of the Body for Fluidity as I said is only an Inconsistence and Infirmity of the Matter which is not a Contrary but a Negation of Consistence and though there be an Universal Union and Coherence of the Matter to and with itself in the Whole yet there is also such a Mobility of the Parts therof within that Whole that they will easily be removed and flow any way unles they be made to Consist by this Spiritual Quality of Earth and no other Elementary Body doth Consist by any other Quality of the Spirit therof but only by this Spiritual Quality of the Earth that is in the Mistion therof and accordingly Water which hath more of Earth in the Mistion therof doth Consist more then Air and Air then Aether as I have shewed and so Terrene Bodys do more Consist as they are less Mist with the other Elements Nor is the Incoherence of many Terreous Corpuscles Fluidity though it seem to be Complexively such for every Corpuscle therof Simply is Consistent in itself as I have before observed of Porosity and so though there be many Sands in an heap yet every one of them in itself is as Consistent as a Sandstone and Dusts of Steel or Brass as the Steel or Brass itself and though by Commotion therof there may be a Motion every way like the Motion of Fluid Bodys yet that is not from the Consistent Corpuscles or any of them in themselvs but from â—he Interspersed Fluidity of Air as if there be Innumerable Terreous Motes in Water unles they be Mist and made into a Past the Water in itself is not thereby made more Consistent But Bodys which have a Consistence in themselvs and have also other Fluid Bodys Interspersed are made more to Consist in and with themselvs by exclusion of the Fluid Bodys out of their Pores as a Cable being stretched very stiffly will be made to Consist almost as much as Wood and so is used by Funambuli for by stretching the Air is excluded and the Pores are drawn together and Contracted and a Wett Cable will be farr more stiff of itself and not so easily stretched as a Dry becaus as I said Water hath more Consistence then Air and is not so easily excluded or squeezed out of the Pores also it is more Imbibed and thereby more Mist with the Terreous Body of the Cable then Air and therefore not so easily Extruded But heer I must observ that as it is a general Rule and Canon of Nature that in all Spiritual Powers and Operatâ—ons Union doth fortify so it is most sensibly
heated and laid to cool North and South which is not by any communication of the Magnetical Virtue of the Earth for no Accident can so Migrate out of its own Substance wherin it doth Subsist into another but according to the Doctrine of Potentiality which I have formerly delivered by Univocal Generation or Production of the Magnetical Virtue Potentialy being and Subsisting in those less and weaker Magnets into their Actuality Also if the Virtue of them or the Magnet Stone be Actual and they laid in a Position not Polar as suppose East and West yet if they ly so long the Magnetike Virtue of the Earth will Predominate and vary that Polarity to its own North and South which is very observable and as it sheweth that the Earth is the great Magnet which in time can so over-rule all these less Magnets so also that these less Magnets or Terrellae are such Individualy in themselvs becaus while they are laid in that Position East and West which is not Polar yet they retein their own Individual Polarity in such a Position as is opposite to the Polarity of the Earth and though the Earth will at last over-rule them or if they were freely suspended in the Air they would Naturaly conform themselvs to the Poles of the Earth yet while they are so Violently laid in an opposite Position they still retein their own Individual Center Axis Poles and Aequator apparently distinct and opposite to those of the Earth and in that Position will turn another less Magnet freely suspended within the Orb therof from the Polâ—â— of the Earth to their own Poles Now thaâ— the Earth itself doth never vary its own Polarity we may sensibly perceiv by these Terrellae and their Natural Polarity and Verticity as by the Directory but especialy by the Inclinatory Needle which being carried about the Earth always Inclines the Southern Pole therof more toward the Northern as it is neerer to it and the Northern Pole therof toward the Southern Pole of the Earth as it is neerer to it and so accordingly changes its Poles and Perpendicularity whence I suppose it is also called the Dipping Needle and which plainly proveth that the Polar Virtue is not from any North Starr as some have fansied for the Southern Polarity is not only a Consequence of the Northern nor that of it but both are equaly Polar in themselvs and the Needle accordingly changeth the Inclination of both its Poles which also the Directory Needle doth as farr as it can by a litle bowing down of its Poles toward one of the Poles of the Earth Nor is the Polarity from both Northern and Southern Effluvia as others affirm which cannot penetrate Glass as Magnetical Virtue doth for neither is there any penetration of several Bodys nor is Glass Porous nor yet Fluid as Water or Air or the like wherin we may suppose a Cession to any such Imperceptible Corpuscles which are only the Spawn of Epicurus his Atoms and can never be perceived by Sens in any greater or less Bodys so to pass nor are any Phaenomena themselvs and yet are Introduced to solv the Phaenomena and though they be supposed to be so Imperceptibly Minute yet must not only Move litle Needles but also contein the vast Magnetike Earth in its constant Polar Position against all the furious assalts of Air and Water and the conjoined force of their Storms and Tempests being such as could easily divert these Corporeal Effluvia and so prevent their Iâ—petâ—â— which yet must be supposed to be the same in a Calm or in a Storm becaus the Magnetike Operations are the same Wherefore plainly it is a Spiritual Quality Subsisting in the Substantial Spirit of the Magnet and both Inherent in it and Emanant from it like Light though in another maner as I shall shew heerafter and it doth only require Consistence and Drines as Social Qualitys of the same Element as Light doth Heat and also Density of the Matter as they do Rarity and by the want therof may be Corrupted as well as they and so Magnets by Rust Contusion and the like may lose their Actâ—al Virtue not becaus they are contrary unto it but becaus they disorder the Body therof as Wounds do Vegetative and Sensitive Bodys Certeinly the Magnetical Virtue in a Needle is not from any Northern and Southern Atoms or Corpuscles for plainly it is Excited by another Magnet Actualy being what it is Potentialy before in itself which evidently appears by the very quick and sudden Actuation therof almost like Heat and Light or Sound and the like though it will last longer in the State of Actuality then they becaus it hath no Contrary to oppugn and Corrupt it like them and yet rubbing it with another Magnet the contrary way doth assoon reduce it to Potentiality by drawing it from its Polar Longitude and destroying the Axis thereof and nothing doth more approve the Doctrine of Potentiality then such Experiments The Magnetical Virtue and Motions therof are most evidently discovered by the Magnetical Needle carried about a round Terrella for at the Aequator it doth apply itself Lateraly to the Magnetical Terrella and Parallel to the Axis becaus the Aequator of the Magnet or Terrella doth equaly attract the Aequator of the Needle as also the Poles of the Magnet do the Poles of the Needle when it is so applied to either of them And when it hath passed the Aequator the Correspondent Pole of the Needle begins to Incline and to point to the Correspoâ—dent Pole of the Magnet and so more and more untill it be Perpendicularly Erected at the very Pole And it is half Erected and makes a right Angle with the midle of the Axis of the Magnet though I suppose not exactly in the midst therof unless we estimate it according to the Oval Arch of the Magnetike Virtue yet becaus after it hath passed the very Aequator of the Magnet it doth no longer apply itself Lateraly having both its Poles equidistant from the Magnet but presently begins to touch the Magnet obliquely with one Pole pointing to the Correspondent Pole of the Magnet I also suppose that either Pole of the Magnet doth not attract beyond its own Hemisphere Northern or Southern but the Magnet beng Polar doth attract Circumferentialy from the Center for otherwise it should still caus the Needle to apply itself to the Magnet with some part of the Side therof though less and less and not touch it Immediately with the Pole untill it be Erected Perpendicularly at the Correspondent Pole of the Magnet as if two Chords were fastned to the two Poles or ends of the Needle and drawn through Hooks or Staples fixed at each Pole of the Magnet and so the Needle by them drawn beyond the Aequator therof by pulling in one Chord and letting out the other yet it should still apply part of the Side therof to the Magnet though less and less as I shewed but I refer this Hypothesis
their Inherent Qualitys but also Emanant becaus they are most remote and therefore their Emanations are their Emissarys whereby to operate at distance wheras Water and Air have their Effluvia but I know not whether they also have any such Emanant Qualitys which deservs farther Inquisition for Water and Air may otherwise Operate at distance that is Water by Vapors and Air by its own Body which enters into any Pores of other Bodys or may be Introsucted through them by their Cession if they be Fluid as Bubbles are through Water These two Emanant Qualitys of Aether and Earth are Analogous in some respects for both Subsist in their Inherent Qualitys and Bodys and from them pass Localy into other Bodys and perhaps they may both Cooperate within the same Orb though only Locâ—ly United and not Spiritualy Mist together but the Polarity of the less Magnet is not varied presently by being placed within the Orb of a greater or by the Earth itself nor can Cooperate if it do not Conform unto the greater Magnet at the Aequator or either of the Poles therof as the Needle to the round Terrella but ly in another Position East and West or the like for then I rather suppose that they hinder one another and attract severaly more or less according to their several Virtues untill the greater Magnet can alter the Inherent Polarity of the less and consequently the Emanation therof Also they differ in many other things as in that which I have mentioned that the Emanant Orb of a round Magnets Body is not of equal Circumferential Power like the Luminous Orb of a Starr or other such Orbicular Lucid Body which plainly proves Magnetical Virtue and Planetary to be very different and that Magnetical Virtue having no Contrary like Light or Heat is not Refracted or Reflected and so the Radii therof cannot be conspissated and Intended as the Sunbeams by a Burning glass And though they do both attract yet their Attraction is also very different for Magnets do only attract such other Bodys that are either Actualy or Potentialy Magnetical and wherof the Potentiality is first Actuated by them so that it is indeed rather a Concours or mutual Embrace of both then Attraction of one by the other like the Attraction of Heat and Heat may attract cold Bodys as well as hott for though Cold be contrary to Heat yet it is not contrary to the Attractive Virtue therof which doth attract a cold Body as it is a Body generaly whether hott or cold and is hindred only by the Gravity therof which is also some Remora to Magnetike Attraction though both that and Heat if they can once overcome the Gravity of the Body attracted do attract with a very quick and smart Motion by their Emanant Rays and the Magnet very notably so that an Iron wheel or Steel Pendulum will either be wholy staid by a Magnet and suspended like the Inclinatory Needle or otherwise Move as freely as if it were out of the Orb therof by its own Gravity for though Motion of Matter is per Gradum yet Spiritual Motions are per Saltum and so are Motions by Elastical Potentia as a Bullet Sucked up in the Barrell of a Musket by a mans breath staieth so long as the Gravity therof can resist the Elasticity of the Air Expanded by the Exuction and then being overcome leaps up very suddenly and violently and as I suppose equaly like the Planetary Motion of the Aeâ—her The Attraction of Heat is either by the Inherent Quality therof which though our new Philosophers deride yet it is most evident not only by the Attractive Power of the Vital Heat in Sensitive Bodys Internaly but also Externaly of the Heat of Wooll raw Silk hott Spices Tobacco and many Medicaments which do notably draw and it may be also very strong yea stronger then the draught of Hors or Ox as all workmen in Furnaces and Saltworks can attest And this Attraction of Inherent Heat may be not only Immediately by Contact but also Mediately by the Emanation therof as in the former Instances but if the Inherent Heat be not constant and Fixed as if it be excited by a litle rubbing or otherwise so as it is ready to return again suddenly into its Potentiality then it attracteth not constantly but suddenly in a special maner which is called Electricity and appears by such rubbing of Electrum or Amber Jett hard Wax and some Stones and is somwhat like to Elasticity but from another reason for that is only by violent Expansion of a Body which the Spirit therof again reducing to its former Density doth thereby draw other Bodys after it to avoid Vacuity as I have said wheras Electricity is by the sudden Generation of Heat which accordingly emitteth its Emanant Rays and then this sudden Calefaction as suddenly ceasing and the Inherent Heat returning into its Potentiality the Emanant Rays which do Subsist in it must also return into it and in their Retreat or Resilience which as I have shewed is very sudden and momentaneous bring back with them small Bodys within the Orb therof whose Gravity doth not hinder and prevail against the Spiritual Potentia therof wheras a more Constant and Fixed Heat though it may otherwise draw more strongly and durably yet doth not attract so Electricaly as may appear by hard Wax melted which will not attract so Electricaly as if it be only rubbed and not melted nor doth the Heat of Flame attract Electricaly though it be very sudden and momentaneous becaus it as suddenly passeth away in the Fume and Body therof but yet the Successive Fire therof in the Candle or Wood doth attract like Inherent Heat And heerby it plainly appears that Emanant Rays do Subsist in and flow from the Inherent Quality in the Substance becaus they do thus return to it again and that even Emanant Accidents though they flow forth out of their Substances yet do not Migrate into others becaus they do thus return to them again And now upon this occasion and more fully to explain this very strange Electrical Motion as I have before discoursed of the Motion of Matter to Union or Station Recumbence or Succumbence which though Local Motions are only such as leaning to or falling on without any Active Power or Strength so I shall now discours of the Motions of Spirits which are properly Active and Vigorous and truly Spiritual and such are the Motions of Elementary Spirits which are the very lowest Classis of all Substantial Activitys Thus Heat and Moisture Rarefy their own Bodys of Matter as may appear in Fusion and Cold and Drines Condensate them again when they return to their Consistence and in all these Variations of the Density or Rarity of their Bodys there is a Local Motion of the Matter itself Intrinsecaly in the Body therof otherwise there should be no such Rarefaction and Condensation and the Motion of the Matter therin is only Passive but the Motive
by their greater Magnitude which renders them Visible proportionably according to the distance and by the farr greater and swifter Motion and so let the Man in the Ship sailing with full Sail though against the pretended Motion of the Earth behold the Moon and Starrs Transversly and observ whether they do not seem to Move otherwise then when he standeth on the Earth or when the Ship wherin he is doth not sail There is one who saith that both the Earth and also the Aether do Move becaus as he supposeth while one Moveth from the other the other also Moveth from it and so that it is all one and the same whether we affirm the Earth or Aether to Move whereby he can solv this very Phaenomenon of their Motion either way which I have already reâ—uted and I know none besides himself that did ever maintein it but generaly others affirm the Earth to Move and Aether not to Move becaus they suppose all the consequent Phaenomena may be solved either way who if they can find out any Error which they think is Tenible though it be not Truth they affect and embrace it rather then Truth and can pleas themselvs in amusing the World therewith which is a very Falsarious and Disingenuous Humor and more proper to Juglers and Impostâ—rs then Philosophers And becaus I scarcely know any Opinion wherin they more exercise this Art then this of the Motion of the Earth as I have already disproved it so I shall also heerafter prove the Motion of the Aether and Sun and therin shew how all the Phaenomena can only be solved thereby and shall now proceed to refute that other grand Error which is indeed more Fundamental and Universal that is their Doctrine of Matter and Motion Wherefore having discoursed of the Terraqueous Globe I shall review it and consyder whether only Matter and Motion could produce the Spirits and Spiritual Qualitys therof certeinly not Moisture which is the same whether the Water be Stagnant or Fluent nor Drines which is generaly Consistent and so of the rest which to prosecute particularly were supervacaneous but I will now only alter the Scene and transfer it from Air and Aether to Water and suppose it to be Tepid that is partly Hott and partly Cold and also Luminous as it is Diaphanous and we will admitt it Sonorous and Saporous and if you pleas Odorous besides Moisture and the other Simple Qualitys therof all which may be in the same Instant per omnia Puncta of the Water and if all these which are so Specificaly different in their own Nature could be only so many several Motions of the same Matter and we might Microscopicaly behold them we should see a most strange Moorish dance not only of every dancing Corpuscle but even in every Joint and Point therof so many several different and advers ways as must be assigned to make all their several Natures Specifical and Individual Simple and Compound which is indeed Impossible and so ridiculous as needeth no farther refutation Again once more we will alter the Scene from Water to Earth which becaus I have affirmed to be Immovable in the whole Body of the Matter therof and also the Spirits and Spiritual Qualitys therof to be least Active I will likewise inquire into one thing more which I doubt our new Philosophers had forgott and that is whether as Motion in others so also Rest in the Matter of Earth may not produce the Spirit and Spiritual Qualitys therof as Drines and others which though they be indeed less Active then others yet they are Active and Motive in themselvs and so Consistence though it be most like the Rest of Matter yet hath a Strength and Center therof very different from that of the Matter which also of itself is Fluid as I have shewed and Magnetike Virtue though it affect Polar Rest yet hath also an Intrinsecal Motion of Verticity in itself to restore it unto it Nor can all the Terreous Qualitys be only less Active Motions of the Matter becaus they are all in the same Instant per omnia Puncta in the same Matter and cannot be so made severaly by one and the same Motion of the Matter nor can there be so many several Motions therof together whether more or less Active wheras all the Terreous Qualitys may be Actualy together in the same Matter as I have before sufficiently declared of all the other Elements and their Spirits and Spiritual Qualitys and I now shall conclude that even Elementary Spirits and Qâ—alitys are somwhat more and other then either Mater and Motion or Matter and Rest. X. As Matter is Subordinate to the Elementary Spirits which do Immediately Consubstantiate it so are they with the Matter to Vegetative Spirits as I have shewed in the Scale of Nature and so Vegetatives were not produced untill the Elements were all Perfected becaus Vegetatives require an Elementary Mistion of them all and indeed a proper Mistion therof which every Spirit ordereth and governeth both as Subordinate and Subservient to itself but they are not governed by the special Influence of any Planet or Starr as the Rabbins say there is not a Starr in Heaven which doth not point to an Herb on Earth and bid it grow for as the Globe of Light in the First Day sufficed to make Day and Night so also the Heat therof was sufficient for Vegetation as may plainly appear in that Vegetatives were produced before the Sun Moon or Starrs and so also Metalls though others ascribe the Production therof to Planets which yet are more particularly Inservient and Beneficial to them as they do also more particularly vary Days and Nights and all the Seasons of the Year But Vegetatives were and still are produced out of the Earth or Terraqueous Globe as it is moistned with Water for the Earth is the Region both of Vegetatives and Sensitives and also of Man and so it is said The Earth brought forth Grass c. and it is observed that the first Produxit is of Vegetatives for the Elements which Immediately Consubstantiate the Matter were not produced but so Created in and with it in the Begining whereby they were then Denominated Heavens and Earth and so are Inseparably united unto it though they were afterward Perfected in their Mistions and production of their Qualitys thereby as I have shewed and so there is no Produxit of Planets becaus they also are Elementary wheras though Vegetative Spirits were Created in the Begining as it is said God made every Plant of the field before it was in the Earth and every Herb before it grew yet they were only Latent in their Elements and not produced before the Elements were Perfected in their Mistions and Qualitys which was previous and requisite to their production as they also were to the production of Sensitives as I shall shew heerafter and though Vegetatives are of a farr higher and more excellent nature then Elements yet they were
them forth and so they were said to be upon the Earth and not upon the Water and as all Grass hath a Root so I conceiv any Vegetative which hath no Root to be Anomalous Also Moss and Sponge which is a kind of Seamoss are Imperfect Grass but that which we commonly call Grass having a Root Leaf and Spire of Grass is as I suppose the first perfect Vegetative And I shall consyder first the Root which is a Bulbous Substance and hath generaly more of the Vegetative Virtue in it then the Blade of Grass or Calamus of Herbs or solid Trunk of a Tree being also Esculent and Medicinal and is in itself the Mouth of Vegetatives sett Downward in the Earth wheras the Mouths of Sensitives are Upward and not fixed to their Element but more discontinued becaus Sensitive Spirits are not so united to the Matter as Vegetative nor Vegetative as Elementary Also though the Root be the Mouth and partly as the Stomach of Vegetatives yet the upper parts of Plants above the Earth do likewise perform the Concoction as may appear by a Cion which doth over-rule the Stock heerin and the Concoction in the Root is for Nourishment of itself and perhaps preparatory for the upper parts as that of the Oak is for Ivy or Mistleto for properly Plants have no Stomach or such a common Coquine as Sensitives though as they have a more special and proper Elementary Mistion which they order and govern for themselves as I said so consequently a Radical Heat Moisture and those other Qâ—alitys with a certein Proportion and Acme therof to which they grow up and then decay again as well as Sensitives but these seem not to be so Powerfull and Operative in themselvs as the Vital Heat and the like in Sensitives and are much assisted by external Heat and the like and therefore grow most in hotter and moister weather and this Woodmen observ in their situation to the Sun and Winds and notably in cutting Wood in the Spring that as the Air is more hott or cold and the Wind changeth from South to North the Sap will rise and fall again as Water in a Weatherglass but it riseth in hotter and falleth in colder weather and not contrarily as it doth in the Weatherglass becaus it is not ruled by any such Expansion and Elastical Potentia as I have shewed of the open Weatherglass but only by Rarefaction of the Juyce itself which plainly causeth it to ascend through the Pores or Cavitys of the Plant like Vapor in the Air nor are the inward parts of Vegetatives so Actualy hott as of Sensitives whose Concoction is generaly best performed when the Ambient Air is more Cold and not as of Vegetatives when it is more hott Yet the upper parts of Plants seem also to Attract by their Heat though not so much as Sensitives It is a Curiosity much affected to make Equivocal Plants and Fruits which cannot be so well effected as in Sensitives whose Seeds are Fluid and more easily Mist though I conceiv the most probable way to be by some Unition of their Seeds and especialy such as are Homogeneous or more Homoeogeneous as Mules are commonly Generated by the Mistion of Equine and Asinine Seeds also it may be tried by Unition of their Roots but then care must be had in slitting and dividing them for Gardiners say there is a Centrical part of the Root which if it be pricked through with a Pin it will never grow as there is an Apex or Gemma which Ants bite off in Seeds The Leaf or Blade of Grass which is only an Ornament of other Plants is the Body therof above ground and is more Esculent then Leavs of Trees but both Blades and Leavs are generaly Green which is a most equaly Mist and therefore most gratefull and inoffensive Color and so most fitt for their common Covering and they plainly shew how Green is Mist of Blew and Yellow for when the Blew which is more Opacous and Subsists in the stronger Juice decays together with it the Leavs turn Yellow and fall The next Rank is of Herbs which besides Leavs have a Stalk to exalt and support them interceding between the Root and the Leavs and that is generaly an hollow Calamus not so strong and Ligneous as the Trunks of Trees but more Stramineous and first only a Blade of Grass and not any Surculus and it is commonly strengthned by Joints and Knotts which also serv as Valâ—s to retein the Vaporous Sap ascending in them and besides Leavs they have commonly Flowers and are so denominated Flores And of this kind the lowest is such Grass as hath Seeds and a Flower or Efflorescence as Corn before it be perfect Seed and the Seed is commonly in the Flower which is a more delicate kind of Leaf and composed of more refined and concocted Sap having also generaly more Color or Odor or both but very rarely is Green to distinguish it from common Leavs and hardly ever Black of itself though Leavs and Flowers are often made so by Adustion as when Dews falling on them are adusted by a Torrid heat they turn Blackish wheras ordinary Vegetation is by a more moderate Tepor and yet there are Blackberrys and such like Fruits which are first of some other Color and by an high Concoction are made Blackish to the sight but their Juice doth hardly Denigrate or Dy Black like perfect Adustion as Mossy Wood charked will be throughly Black both in the Wood Bark and Moss The Seed is of an higher nature then the Flower not only more Esculent and Medicinal generaly but also conteining another Individual Spirit of the same Species in itself whereby the Plant doth Univocaly Generate after its Kind as I have shewed The Third sort is of all other perfect Vegetatives which are neither of the others and they are described to be Ligneous as the Original word imports that is Arboreous and though some of them as Vines Brambles and the like be less Ligneous and need other Trees to support them yet themselvs also are Trees according to this general distribution of Plants and we do not call them Herbs as Terrene Reptiles are Beasts and not Fishes And all Trees grow up first from softer Surâ—uli which afâ—erward may become so firm that they are not only Ligneous but seem almost to be Saxeous as Lignum vita Ebony Brasile wood and the like Trees of a more strong and Terreous Juice I have seen Oaken wood digged out of the Sea Beach where formerly the Tree had grown and was overthrown and overwhelmed by Inundations after long lying in the Salt Juice therof as hard and firm as the beforementioned Corall also which is a Frutex of the Rocks is very hard when it is out of the Water and perhaps not so very tender under it as is commonly reported though when the thick Juice therof is desiccated it is most Lapideous And I suppose some such cold and gross Juice is the
Expressions And though the common Light and Day and Night thereby in Aether and the ascent of Vapors in Air and eduction of Earth above the Waters and madefaction therof by them was sufficient for the productâ—on of Vegetatives which therupon were Immediately produced as I have shewed yet before the Introduction of Fishes and Fowls into the Water and Air and Beasts and Man into Earth it was requisite that the Aether which Sensitive Animals only can behold and by the Lighâ— therof all other Spectable things should be made perfect and complete and adorned with all the various Luminarys 〈◊〉 in their various Positions and runing their several Courses and so ordered and disposed as might best serv both for the Sensation of Sensitive Animals and Contemplation of Intellective Man And though these Luminarys were made after Vegetatives yet they are not therefore Vegetative or of a Superior Nature above Vegetatives as Vegetatives are above all that were made before them and as Man the chief of all was made last for though indeed this Order is observed in each of the Parts of the Creation and so the Creatures made in the last were respectively more excell ent then they which were made in the first Part therof yet the Luminarys which were made in the first of the last three Days are much Inferior to Vegetatives which were made in the last of the three first Days for they are Elementary and of the Elementary Classis though chief Composita of the chief Element Aether but all Elements and Elementary things are Classicaly below Vegetatives and though Planets have Locomotion out of their places which Vegetatives have not but only in their places being all Rooted in the Earth yet Locomotion is also in the Matter when it is dislocated and indeed no Material Spirit can so elevate their Bodys and caus them to ascend as Matter doth necessarily to Union and to prevent Vâ—cuâ—ty as I have shewed and much less are the Planets Sensitive or Intellective in themselvâ— or any such Deitys or Daemons as the Idolatry of Heathens made them and their Philosophy durst not contradict nor yet Moved by Intelligences or Angels as the Rabbins and Scholemen suppose for they can be only External Movers therof wheras Planets Move by their own Natural Power and Intrinsecal Virtue like the Verticity of Magnets and are not Moved like Studds fixed in solid Spheres as I have proved and as the Eccentrical Motions of the Planets therin do thereby plainly disprove and therefore others affirm them to be Magnets and the Earth which is the great Magnet to be a Planet but certeinly Aether and Earth are two different Elements having different Elementary Spirits wherin the same Qualitys cannot Subsist as I have shewed and so the Aether cannot be Magnetical nor the Earth Planetary unles we can also make the Aether to be Terrestrial and the Earth Aethereal wheras Heaven and Earth are generaly contradistinguished in the Begining and particularly Aether and Earth were made two several Elements in two several Days and Aether being as I have shewed Fluid cannot possibly be Magnetical which requires a very solid Consistence certeinly the whole Aether which is a Concave Sphere cannot be so Magnetical as Earth which is an Orbicular Globe for it cannot have an Axis and consequently Magnetical Poles as if a Ring of Iron be touched with a Loadstone it will have only one Pole and though the Aethereal Planets be Orbs yet they also are Fluid and Sensibly all Aethereal Motions are Circular and Perpetual wheras Magnetical Verticity is only Polar or to a Pole and not round about the Center nor about an Axis like Motion of Planets but to the Poles therof when by Trepidation it passeth beyond them and so Moving its own Axis the same way that is Meridionaly and not according to the Aequator of its own Body as I have shewed wheras if Earth and Water and Air as they say and also Aether and the Planets were all Magnetical they should make one Magnetical Orb and all Move one and the same way which plainly they do not or if otherwise one be Moved about another as they say the Moon is about the Earth it should observ the Magnetike Law which it doth not as I shall heerafter demonstrate of the Moon Thus the Magnetical Planetary Motions are very different and indeed opposite in their very Natures and Ends for Planetary Virtue makes the Planets to abhorr all Rest and Magnetical Verticity is to reduce Magnets to their Polar Rest. Wherefore we may not confound them though they are both Elementary Motions and not only Motions of the Matter or only by the Pondus therof as the Flux and Reflux of Water nor by Impuls like Winds in the Air wherof I have formerly discoursed nor yet any Vegetative Sensitive or Intellective Motions wherof I shall discours heerafter as indeed all things are Motive or Mobile one way or other within the whole Globe of the World and the Circumferential Superaether and Centrical Earth are only Immobile and as we are Sensibly satisfied concerning Magnetical Verticity so thereby we may conceiv of these other Planetary Virtues which God produced in this Fourth Day in the Planets as he did before the Magnetical Virtue in the Earth and Magnets Whereby also it plainly appears that Motion is not only of the Matter but also that Elementary Spirits may have a Motive and Directive Power in themselvs as well as any other Superior Spirits and from their different kinds and ways of Motion we may collect the very different Motive Powers and Virtues of the several Movers wherof Matter is most general and only tending unto a State of Rest in the whole Body therof and Center of itself wheras Magnets have a more particular Position of their Bodys which is Polar Rest North and South and a Verticity particularly to reduce them to it and Planets have their several and various Positions and Courses and an answerable Planetary Virtue which so setts them and Moves them and makes them to abhorr all Rest and Vegetative Spirits are more Plastical but Involuntary and Sensitive Spontaneous or Voluntary Movers and more indifferent either to Motion or Rest. And thus as Magnetical Bodys may Move from Pole to Pole Semicircularly by their Magnetical Verticity so we may very well conceiv how also Planets may Move Circularly which is only a continuation of Motion through the whole Circle whereby also they may so Move Perpetualy and as the Needle doth leap to the Loadstone by the Magnetical Virtue Actuated in itself which Motion is Progressively Locomotive so may also Planets by their Planetary Virtue which is always Actual in them Move Progressively in the Circles which they describe but though the Magnetical Virtue which setts the Magnetical Body in one determinate Polar Position may be removed as I have shewed and pass from that part of the Magnet wherin it now seats itself and which thereby becomes Polar unto any other part
the other Annualy as I have said whereby it should Move both slower and faster about its own Cenâ—er at the same time which is Impossible otherwise then by an Epicyclicous Motion as I shewed in a Quern and that this is an Amechanon I appeal to any Mechanike or to any who shall Mechanicaly try to make a Terrestrial Globe so to Move the three several supposed ways or indeed any two several ways about any two several Axes of its own Body at the same time as certeinly none can Move by two several Progressive Motions at the same time without several Movers as is aforesaid so that though all the Relative Phaenomena of Aether or Earth may be solved by the Motion of either of them yet the three supposed Motions of the Earth itself cannot be solved wheras the Motion of the Sun about his Axis and also Progressively in the Zodiak Annualy and his being Moved and carried about Diurnaly by the Aether which is another Mover and so of Venus and Mercury Moving about him as any other Satellites about other Planets Progressively and being also Moved and carried about Diurnaly with him by the Aether are easily solved Primo Intuitu and according to the plainnes and facility of Nature without such Inconceivable and Impossible Inclining and Distorting of the Earth or their Brains as others have vainly done and can never approve unless they also find out some other Mover to carry about the Earth as the Aether doth the Sun which certeinly may not be the Aether becaus they affirm it to be Immovable nor the Air nor Water which have no such Diurnal Motions themselvs Wherefore though Scripture and the Verdict of all Mankind generaly besides themselvs were sufficient to turn the Balance and determin against such an Hypothesis wherof they can never be satisfied that it is so but only suppose that it may be so yet consydering that I have to deal with such Empirical Philosophers who make Sens alone to be both their Text and Topikes I have doubly and thus largely proved it against them that it is not nor cannot be so and though this last Ratiocination be also a Sensation or a Mathematical and Mechanical Demonstration yet I shall add one Sensible Experiment more which is agreed by all and that is the Motion of the Sun about its own Axis by his own Planetary Power whereby it plainly appears to be Actively Motive in itself and as a Wheel that may be Moved round by another Passively may by the same Passive Motion be also Moved Progressively and so all Coaches and Carts are Moved or drawn by Beasts so the Sun may and doth by the same Planetary Virtue whereby he Moveth himself about his Axis Move also Progressively in the Zodiak though not in like maner or by such proportionable Circumvolutions by his own Motive Power which apparently he hath in himself and so the Moon also Moveth about the Earth and the Satellites about a principal Planet and other Planets about the Sun which plainly shews that these Aetheruli are Motive and so indeed are all the rest and Aether itself wheras Magnets or Terrellae as I have shewed though they have Verticity yet cannot thereby Move once round about their Center nor at all about their Magnetical Axes and though they have a Magnetical Concursion yet one of them cannot thereby Move once round about the other by the Magnetical Virtue of one or both of them Wherefore the Earth is only a Magneâ— which cannot Move round by its own Magnetical Virtue and the Aether and Aetheruli Planets which do so Move round by such several Motions perpetualy and therefore we ought to ascribe these Motions to Aether and not to Earth becaus the Motion of either may solv the Phaenomenâ— and most Sensibly and confessedly the Aetheruli are so Motive and the Terrellae are not and so the Motion of the Aether and Aetheruli doth sufficiently solv them without any Motion of the Earth and wheras others would therefore ascribe Motion to the Earth becaus the Motion of that alone may suffice without the several Motions of all the Aether and so many Aetheruli they plainly contradict the Text which saith God sett them in the Firmanent of Heaven to give Light upon the Earth that is that both the Firmament of Heaven and all the Luminarys therin thus by Moving about this one Terraqueous Globe might give Light upon it by their Rays passing through the Diaphanous Air unto it as so many Lines from the Circumference to the Center and also the Reason of their very Nature which is most Motive of all the Elementary Bodys and likewise Sens itself which discovers them to be Mobile Others suppose the Earth should be more Mobile becaus it is less then most of the Luminarys which I believ was the first occasion of this Error but they consyder not also that it hath the least Motive Virtue which in the Aethereal Bodys is more proportionable to their Bulk and so the Sun is fitly compared to a Strong man or Giant runing his Race which he can do more swiftly then the Dull and Dwarfish Earth But their grand Argument and that which they esteem their most beautifull Helena though it be as fals and adulterine is the Orderly and Circumferential Situation of the Planets in their Spheres about the Sun as the Center wherof they make the Earth to be one but heer again the Moon doth break the Chorus becaus she Moves about the Earth and not about the Sun as the rest and so the Sun with them also about the Earth and therefore it is said that God made these two great Lights to rule the Day and Night upon the Earth as they principaly so Move about the Earth and all others about the Sun and they and all the others were sett by him in such Positâ—ons and to run such Courses whereby they might be most serviceable to the Earth nor are there any such several Spheres in the Aether as I have shewed but the true Spheres of the Elementary Globe are most Orderly and Circumferentialy situated about the Terraqueous Globe as the Center of them all without any Eccentricitys Epicyclicitys Hemitrochoids or the like and so the Air doth encompass it and the Aether the Air and the Superaether the Aether and thus Spheres properly and most conformably relate to their inmost Orb and not all or any one Orb in the Aether to the Orb of the Earth for so one Orb doth not relate unto another nor can Convex Orbs so comply as Concave Spheres with any Orb nor can they otherwise be Centers either of Gravity or Extension one to another becaus there can be but one Center to which all Gravia do tend as I have shewed and Orbs applied one to another make the greatest Chasms between them in their Extension And thus there is the greatest Conformity both of the Situation of the Elementary Bodys according to their more or less Density downward and of the Elementary Spirits
is Originaly Let Fowls fly in the Firmament of Heaven and the other words following and every winged Fowl after his Kind seem rather to refer to Gods Creation of them both in that Day then particularly to their Creation out of the Waters and it is said afterward of them as well as of Beasts And out of the Ground God formed every Beast of the Earth and every Fowl of the Air but wheras plainly it is said that Fishes were produced out of Water and Beasts out of the Earth and neither is so before particularly expressed of Fowls I suppose they were made of some more equaly Mist Terraqueous Substance wherin neither Water did so much Predominate as in the Bodys of Fishes nor Earth as in the Bodys of Beasts and accordingly the Bodys of Fowls are of a midle Substance not so Tender as of Fishes nor yet so Fi m and Solid as of Beasts But Fowls though they be generaly Oviparous as well as Fishes yet also Procreate by Copulation and not by Exclusion of the Seed Immediately as Vegetatives and as Fishes generaly are Procreated nor yet by Gestation in the Womb untill there be a Formation of the Foetus as Beasts which is a more perfect Birth and proper to Superior Animals Certeinly they excell Fishes in their Spiritual Facultys of Sens and Imagination as in their Singing Nidification and the like as they are Inferior to Beasts in Imaginative Ingeny and Act generaly And wheras there are some flying Fishes as they are commonly called so indeed they are not Fowls but Fishes which generaly live in the Water as others and only fly above it so long as their Wings are wett which maketh them to be more stiff and strong as Sails are stifned by wetting and so Water-fowls are not Fishes but Fowls that generaly fly in the Air though they can also dive in the Water and continue there so long as their Breath lasteth as we say and so Otters and the like Amphibia are Beasts and no Fishes and though there be Aquatical Insects which afterward prove Flys yet this is no Transpeciation but the Worm both in Earth and Water is only the Embryo or Inception of such flying Insects as the Vegetative Embryo is of a Sensitive Animal II. Having thus farr discoursed of these two Kinds of Sensitives Fishes and Fowls generaly according to my Intention which is only to Elucidate the general System of the World as God himself hath declared it unto us in this Divine History of Creation and to conferr Scripture and Nature together I shall now proceed to discours of Sensation in the same general maner having already declared what I intend thereby that is a Life with Imaginative Perception and Spontaneous Appetite whereby the Animal doth not only Act and Opeâ—ate as all other Inferior Natures but Perceivs what it doth and Consents to do it and so also Contemplates and accordingly Affects or Disaffects the Object about which it is conversant and Exerciseth its Operations which is a Double Operation and not such a Simple Imperceptive and Involuntary or Non Spontaneous kind of Operation as there is in other Inferior Agents but also with a Sensitive Enjoyment therof and of itself and its own Operations in a Living maner by Perception and Appetite as I said which are the proper Facultys of the Sensitive Spirit and that denominateth the Animal Sensitive becaus Sensitive Spirits wherof Perception and Appetite are the proper Facultys are of an higher Classis and farr other Nature then the other Subordinate Spirits Vegetative and Elementary and the Matter which they so Subordinate to themselvs according to that Scale of Nature as I have formerly shewed and as according to that Scale Sensitive Spirits are Sensitive in themselvs and Subordinate the others Immediately or Mediately according to the several Degrees therof to themselvs so also their Operations are either such as they can Act and Exercise of themselvs and by their own Intrinsecal Power or such as they only Command and Govern but are Executed and Performed by the Inferior Spirits Vegetative and Elementary but how the Sensitive Spirit doth thus Command and Govern the Vegetative Spirit and that the Elementary and the like is not so easily Intelligible becaus these several Natures are Classicaly different and therefore also though the Sensitive Spirit Perceiveth what it doth as I said generaly becaus it is Sensitive yet it Perceiveth not how any Vegetative or Elementary Operations are done and performed by those Subordinate Spirits in its own Compositum becaus they are not Sensitive nor can they or the Sensitive Spirit by them Perceiv what they do or how the Work is done farther then as it may have some Sensation therof in itself which is a manifest Evidence to me that there are such several Spirits Classicaly distinct and which as I have said are never Mist together in the same Sensitive or Intellective Compositum becaus there are evidently in it such distinct and different Operations wherof some are Sensible and Perceptible and others are not concerning which I shall discours heerafter and now Inquire into these Mysterys of Sensation which though they be performed within us yet are less obvious then other things without us as any may better see how a Chick is formed in the Egg then how Augmentation is performed within his own Body Also the higher any Nature is the more Excellent and Curious and Difficult it is to be understood And being now entred into this Region of Life I am very conscious in what a dark Adytum I am and how litle Light others do afford me but dabiâ— Deus his quoque finem Wherefore grounding my self upon his Word I shall proceed It is said The Life of all Flesh is the Bloud therof or as it is in the precedent words the Bloud of it is for the Life therof And heer we shall see again how Scripture and Nature do mutualy Interpret one another And I shall first collect from these words that all Flesh that is all Sensitive and Living Bodys have a Bloud or something Analogous of whatsoever Color or Crassitude it may be and that this Bloud is not only the Aliment or Nutriment but the very Rudiment of the Life therof and indeed of the Flesh itself and all other Parts of the Body Potentialy as every thing is Nourished by that wherof it is Constituted and thus it is well observed that in the Formation of the Foetus there is a Bubble of Vital Liquor which first Moves and so forms itself and its own Coat or Canale by a Vital Heat Operating upon it whereby in the Fermentation therof the more Pure and Subtile parts are Congregated in and toward the midle and the more Gross and Viscid are Segâ—egated and amandated to the outsides and there as Milk heated when it begins to cool hath a litle Skin in the Superficies so this Congenerous Liquor which is the Rudiment of Bloud and also of Milk doth begin thereby to form a
Governed thereby Yet also as they are such proper Inferior Spirits Subordinate unto it and Conjunct with it in the same Compositum so there is as I said and shall now shew a very notable Combination between them which may plainly appear by many Extraordinary Effects and such as may strangely vary and alter them thus as I have formerly observed Mirth helps Digestion and is as it were the Nurs of Nutrition wheras the Sorrow of the World worketh Death and these Sensitive Affections not only caus several Motions of the Bloud and Alterations therin but also in the very Systole and Diastole and Palpitations of the Heart and which is yet more Notable in the very Generation of another Individuum and not only the Motive Power of the Appetite but also the Imagination itself doth strangely Operate heerin as we commonly say Conceit may do much that is concerning any thing which is Internal either in our Mind or Body yea in the very Foetus while it is in the Womb and Nourished by the Parent and is yet as it were some part of the Compositum therof especialy while it is more Young and Tender and more capable of such Impressions but chiefly in the very Act of Generation which Iacob knew or was Supernaturaly taught and assisted by the Angel who appeared to him for as it grows more Perfect in itself and is neerer to Exclusion it becomes more Separate from the Parent and another Compositum in itself and more firm and strong and so less capable of Impressions by another and thus I conceiv that the Imagination or Appetite of the Father doth not Operate upon the Foetus in the Womb of the Mother nor of an Hen upon an Egg Excluded whiles she Incubates and is hatching it But the most wonderfull thing is how the proper Vegetative Spirit of any Sensitive Animal by the Command or Intimation of the Sensitive Imagination and Appetite so Fansying and Affecting some other Vegetative thing should Actuate and produce in the Foetus not only Signatures therof but also somewhat of the same Vegetative Nature as I have been very credibly informed of a Person whom I well knew and have often seen the Mole on his Chin which was said to have been caused by a Cherry thrown at his Mother while she was Pregnant of him in a Frolike among Ladys who were then eating Cherries that every year in the Season when Cherry trees begin to budd the Mole began to budd as I may say and so ripen more and at last putt forth some little Tufts and be very angry and troublesome and then again as the Season of Cherâ—ys departed to decreas likewise and be less sensible whereby it did plainly discover something of the Cerasine Nature Inoculated as it were into the Body of a Man Wherof I know no other account to be given but only this Combination and Cooperation of the Sensitive and Vegetative Spirit and though as I have shewed there is no Universal Spirit or Anima Mundi from which such particular Spirits may be derived and produced in any Bodys whatsoever yet it is truly enough said Omnia Animarum sunt plena if it be rightly understood that is as in the first Chaos the Spirits were latent in their proper Elements out of which they were produced in the Six Days so still there are Aethereal and Aereal Spirits in Aether and Air out of which Comets and the like Aethereal or Aereal Meteors may be produced and so the Terraqueous Globe or the Cortex therof is Pregnant not only with the Elementary Spirits of Water and Earth but also of Vegetative and Sensitive Spirits which while they are therin as in their Chaos are dispersed and diffused and so Confounded as in a Coagulum Inane and Inform that is without any Oeconomy or Inviduality which is afterward Actuated and acquired by Successive Generation still producing them according to the Archetypes or Protoplasta of Original Generation Instituted in their first Improper Creations as I have often mentioned and though they cannot always attein their Regular Perfections according to the Law of Nature yet there may be several Degrees therof to which they may arrive and so their productions be more or less Anomalous or Monstrous by reason of many Obstructions and Defects wherof the greatest is the general Curs of Nature for the Sin of Man so that now indeed both he and all this Spectable World which was given unto him and all things therin have some Monstrosity in them and there is now none of them exactly Perfect according to the first Instituted Law of Nature but all are Heterocliticaly Redundant or Deficient and though we take less notice of others yet some are so mishapen that we Eminently term them Monsters and others such Imperfect Inceptions that we hardly discern any thing of the Specifike Nature therin and such I conceiv this Cerasine Meteor as I may so term it in the Body of Man to be whos 's Cerasine Spirit though the Compositum therof was Corrupted by Eating and Conversion into the Nutriment of the Mother and consequently of the Child in the Womb yet was latent in the new Compositum Generated by that Corruption and that by the Imperium and Impression of the Mothers Imagination and Appetite working on her proper Vegetative Spirit and that on its own Nutriment the Cerasine Spirit was Equivocaly and very Rudely and Imperfectly produced For thus as I have said the Vegetative Spirit doth Actuate and produce Elementary Mistion Qualitys and Species as Subordinate and Subservient to itself though Classicaly different and so it may also Imperfectly produce another Vegetative Spirit which is of the same Classis with itself as well as one Spirit of the same Classis may be Mist with another and thus I conceiv that as there apparently is an Individual Oeconomy in every particular Compositum so also a Specifical and Classical Polity Subordination and Combination of several Natures especialy in the same Compositum and that thus the Sensitive Spirit by its own Specifike Facultys doth Command and Govern its own proper Vegetative Spirit which also by its own Specifike Powers doth Serv and Obey it and likewise Order and Govern the proper Elementary Mistion that it requireth which accordingly doth Serv and Obey it Naturaly with all Suavity and Facility And thus as the Imagination doth more Spiritualy and Sensitively Irradiate the Species whereby it doth Perceptively Contemplate them so the Appetite doth also Sensitively enliven the Spirits whereby it doth Spontaneously Guide and Govern them without any Violence or Reluctance unless their happen some Dâ—stemper and Disorder among them and I suppose that as there are these Confederacys and Combinations between Spirits according to the Scale of Nature and Oeconomy therof so also there is a Subordinate Approximation though no Participation Communication or Confusion of their different Natures and that the proper Vegetative Spirit of any Sensitive Animal is farr more Excellent and Spiritual then of
as I have observed of fower several Colors from fower several Walls of a Rome crossing one another which yet are seen in any Point of the Room severaly and distinctly without any Visible Intersection and Inversion or Confusion thereby such as appears in it afterward through Water or Glass and the like which are no Natural but Artificial Media of Sight and in both we see not by any Intersecting Rays which pass over the Ey And though Air be much more Dens yet perhaps not much more Opacouâ— then Aether but is as a Medium neither Lucid nor very Opacous and I suppose the Opacity that is in it is more from the Waters above or Vapors then from itself which is an Expansum as well as Aether and it is Opacity that Refracts and Reflects more then Density as Ink doth more then other Water or Glass though as Dens and Heavy Thus I conceiv the reason why the Sun or full Moon rising or setting seem so much greater to be from the Vapors in the Airy Atmosphere as a small Vessel at Sea in Misty Weather will seem as bigg as a greater Ship in Sude Weather at the same distance and the Prospect of them Horizontaly through the Vapors may be as farr as a Line of Vision from them to the Ey may be tangent on the Globe of the Earth and this also makes them seem more Red by Local Union of their Rays of Light with the more Opacous and Dens Vapors as if you hold Leaf Gold against the Sun and so look through it you shall see it Green by the Union of its Yellow with its own Opacity and Density but the Sun at Mid-day and Moon at Mâ—dnight are seen less and more bright becaus the Prospect of them then is through a less space of the Vaporous Atmosphere which is not so great as the Sensible Horizon of the Earth and as the Vapors ascend higher they are less Opacous and Dens as appears by an open Weather-glass at the bottom or top of a Steeple and a Man standing on the top of a Steeple seems less then at the same distance on the ground which is partly from the same and partly from another reason becaus we see him Perpendicularly on the top of the Steeple and more Hemisphericaly on the ground as if we look from the bottom of a Steeple Perpendicularly to the top therof it will seem shorter and neerer then if we stand at a like distance from the bottom and behold it more Hemisphericaly which is the Natural maner of Vision as I shall shew heerafter Again as the Sun at Midday may be wholy Obnubilated by a thick Cloud and not seen at all so he may be so partly Veiled by a more thin Cloud that we may see his Disk but less then when we see him in a clear Sky with the Halo and Lustre of his Rays about him And thus Venus or Mercury or other Starrs rising or setting may appear less becaus their less Lights are partly so Veiled though not wholy Obnubilated by the very Vaporous Atmosphere for according to the several Degrees of the Opacity and Density of the Media and more or less Lucidity of the Objects so they are seen greater or less respectively and proportionably And thus not only External but also Internal Vapors as in Drunken men may Magnify Objects But there is a very great Refraction in the Organ of the Ey which is therefore so composed to temper the vehement Lucidity of the Rays and also by that Refraction the Rays Converge and are Contracted in and by the Spherical Figure of the Ey whereby the greatest Objects may be seen in small And as there is no Visible Intersection and Inversion in the Air as Babys in the Cornea which are Erect Images and not Inverted do plainly shew so neither in the Ey itself after the point of Incidence in the Cornea where the Rays are so Reflected and also pass through it and the Foramen Vveae into the Crystalline Humor whereby they are Refracted and Converge untill after and beyond the Point of Exidence from and out of which they Intersect and are Inverted as I suppose in the Vitreous Humor for the Aqueous Humor is as a Convexoconcave Glass in itself whose Convexity doth caus to Converge and Concavity to Diverge and being Contiguous with the Crystalline Lens they are Opticaly both as it were one Continuous Glass or the like with some small difference between them that is the Crystalline is somewhat more Opacous and Dens and so may Refract and caus to Converge somewhat more and to Intersect somewhat sooner and we may best conceiv of them both as of a Globule or rather Cylinder of a Glass Vessel whose upper part is filled with Water and lower part is solid Glass and having the upper Extremity more Convex then the neather and I conceiv that Rays transmitted through such a short Cylinder will not Intersect and be Inverted within the Body therof but beneath and after the Point of Excidence in the neather Extremity therof and in the Cylinder itself are only proportionably Inflected and distended as if you look through a round Glass Vessell filled with Water and if you pleas also let down a Lens into it hanging by a string and place the Flame of a Candle before it and then apply your Ey behind it you shall see the Image of the Flame Erect and not Inverted though it is true that if you look behind the dead Oxes Ey in the Foramen of a dark Room you shall see the Image of the Object Inverted becaus you look behind the Vitreous Humor therof wherin I suppose the Intersection and Inversion to be and probably in or about the Center of the Ey which may be below the Superficies of such a Sphere wherof the Gibbus in the Cornea is a Portion or Segment and I conceiv that the Irradiation and Actuation of the Species in the Internal Light by the External and Conjunction therwith is before the first Intersection and Inversion of the Rays therof in the Ey becaus we thereby see the Image of the Object Erect and not Inverted and the Internal Light being so Irradiated and having its Species already Actuated in itself by the Conjunction with the External Light is no farther concerned therin nor in the Intersection and Inversion therof afterward in the Retina then in the Babys in the Cornea and that it seeth nothing behind it or backward but only forward which is the very Natural way of Vision and the Immediate Vision is by its own Species so Actuated in the Internal Light as the Standard as in all other Sensations as I have shewed and as the Aqueous Humor is the Organical and Immediate Medium for the transmission of the External Light so is the Vitreous Humor of the Internal Light and as we see nothing in the Air which is the most Natural and common Medium so neither in these Organical Media ordinarily and according to Nature