they are therefore so Named let us not conceiv that we or any Angel could Mechanicaly form those Glorious Bodys by any the most curious Artifice and much less by our own Imaginations but acknowledg the Divine Creation and Original Institution of Aether and all the Luminarys therin which have been from this Begining therof and so shall continue and persevere untill the dissolution of this present Elementary World Ingenerable and Incorruptible in the Whole though not in all the Parts therof VI. Now let us prais the Father of Lights for all the Luminarys of Heaven the Sun and Moon and Starrs which the Heathen World formerly adored and which we ought all to admire and to adore him who is the Creator therof whose Gâ—ory the Heavens declare and the Firmament his handiwork which though we behold them according to their seeming Aspects yet we perceiv not their Real Magnitudes and Altitudes and much less their wonderfull Motions and Iâ—fluences and though they are but small Portions of one Element yet are many of them greater then any other and some of them then all the rest whose Positions are higher above us then the Center of the Univers is beneath us and whose Motions are without any Rest and yet swifter then of any other Bodys and stronger then of Spontaneous Spirits And they are all such Locomotive Automata in themselvs and every one Moved by his own proper Power going on in his own Path both distant and different from another but never from itself either in Space or Time which are the grand Horologes of Nature without any Weight Springe or Pendulum and yet farr more constant and certein not only marking and dividing by Lines and Numbers but making Day and Night and all the Seasons in the Year and such long Secula and Revolutions as probably shall never attein any Natural Period but be Violently prevented by the Final Conflagration which shall be effected by their own Aether and Element of Fire and all these Firebrands therof who as they were Supernaturaly Generated so shall also be Supernaturaly Corrupted And yet while this Elementary Globe doth stand it is Preserved and Governed by their Progresses and Circuits about the Inferior Orb who as they pass along scatter the Missilia of their various Influences And though they being a very great Multitude to us seem to be in a continual Rout yet every one of them marcheth in his own Rank and File and they are all severaly distributed into Troops and Partys of Constellations and the whole Host of them formeth one most Orderly and Powerfull Militia wherof Sol is the great General and Imperator who himself alone is able to conquer all the Inferior World not only by encountring it with his Victorious Presence which would burn up all before him but by his very Flight and Absence which would otherwise destroy them through their own Indigence and want of his Vital Heat who as the true Adonis brings along with him in his Accesses all the Fruits of the Year and Foetus of Animals and again carrieth away all that is Annual in his Recesses who is Sponsus Naturae As a Bridegroom coming out of his Chamber and rejoicing as a strong man to run his Race His going forth is from the end of the Heaven and his Circuit to the ends therof And there is nothing hid from the Heat therof SECTION XI And God said Let the Waters bring forth abundantly the Moving Creature that hath Life and Fowl that may fly above the Earth in the open Firmament of Heaven And God Created great Whales and every Living Creature that Moveth which the Waters brought forth abundantly after their Kind and every winged Fowl after his Kind And God saw that it was Good And God blessed them saying Be fruitfull and multiply and fill the Waters of the Sea and let the Fowl multiply on the Earth And the Evening and the Morning were the Fifth Day EXPLICATION God having prepared the Elements Vegetatives and Aethereal Luminarys in order to the production and for the use and service of Sensitives did then caus the Waters to bring forth Fishes whose Spirits were before latent in them according to their several Kinds and particularly Whales the greatest of all Animals and so also caused flying Fowls according to their several Kinds to be produced And this was their Specifical Goodnes and Perfection And after God had thus made them Good and Perfect in themselvs he added the Blessing of Procreation whereby Fishes should multiply in the Waters and Fowls on the Earth according to their Kinds And these were the Works of the Fifth Day ILLUSTRATION 1. Of Fishes and Fowls 2. Of Sensation 3. Of the five Senses 4. Of Imagination 5. Of Appetite 6. Of the Goodnes of the Works of the Fifth Day I. WE now ascend into the Region of Life which is not only above all Elementary and Vegetative Nature but also so farr different from them as the same Living Animal is from its own Dead Carcass and though I have termed them all generaly Spirits whereby I intend only Substantial Activitys though they do not breath and Live as Sensitives and the Soul of Man which â—herefore to distinguish from others I shall only call Souls or Psychâ— and so Hebraicaly they only are termed Living Spirits or Souls though as the Poets termed Water Stone Turf and the like Vive so both they and Philosophers conceived that Vegetatives did indeed Live as appears by their Fabulous Transmigrations of Animals into Flowers and Trees and their Anima Vegetativa wheras Scripture thus speaketh only Metaphoricaly when it mentioneth Living Water Stone Bread and the like or that Trees and Corn Dy and I shall never differ about Terms but only contend that Elementary or Vegetative Spirits are also Substantial Spirits which Expression they who also call them Vive may very well allow but I also affirm that they do not Live as these Living Spirits nor have any Perception or Appeâ—ite which is properly and truly Life as I shall shew heerafter to defend my self and all my Expressions from the Opinion of them who either affirm both Vegetatives and Elements yea Matter itself to be Sensitive becaus they have such Affections Inclinations and Principles Created together with their Substances and Imprinted in them by God according to which they Act and Operate and produce such Effects Naturaly as Sensitives do Ingeniously Spontaneously and Artificialy with Perception and Appetite Knowing Affecting and Intending what they do which those Inferior Natures do not nor cannot becaus they have no such Perception nor Appetite properly and truly though Metaphoricaly they are also ascribed unto them in respect to such Effects and also of ot hers who becaus these Inferior Natures have not any such Perception or Appetite therefore deny them to have any such Natural Principles so Created or Imprinted in them whereby according to their several Natures thus Originaly Instituted and setâ— in order they proceed to Act and
the ground and reason of their more or less Cicuration or Mansuefaction And that there is such a difference in their very Natures may appear by this that they are not only so different toward Man but also among themselvs and so it is a common Observation that the more Mansuete do flock and heard together and Live in Consort wheras Wild beasts Live more Solitary and are more Strange even to one another Yet certeinly none of them were Carnivorous at first nor did devour one another for both they and man had then another Diet appointed for them by God that is Vegetative which which also Comprehends the Elements and Matter as subordinate unto it and as the Elements and Matter are its Subordinate Body so it is also Nourished by the same wherof it is Constituted and so the Vegetative Spirit may be Augmented by Mistion of more of the Homogeneous Vegetative Spirit latent in the Nutriment and so the Matter Elements and a Vegetative Spirit make the Body of Sensitives whereby it is also Nourished and may be Augmented by Mistion of more of the Homogeneous Sensitive Spirit latent in the Nutriment and now when we and some Beasts do feed on the Carcasses of other Sensitives yet we do not nor can we feed on their Sensitive Spirits or Lives becaus they are dead and there is no Conversion of one Sensitive Nature into another nor any such Mistion by Augmentation as of Equine and Asinine Spirits in a Mule or by Generation nor yet is the Anima therof or Anima Mundi as some say so Subordinate either to Constitute or Nourish the Sensitive as Vegetatives and the rest are and were so ordeined to be both for the Original Formation and Nutrition of Sensitives and thus they are not only Subordinate as a Constituent Body and Nâ—triment of Sensitives but also Subservient as Instruments of the Sensitive Spirit as I have shewed both in all those Motions which we call Involuntary and are properly Vegetative and also in their Instrumental Preparation and Motion of all the Sensorious Organs according to the Imperium and Gubernation of the Sensitive Spirit in all those Voluntary Motions therof which are performed thereby Transiently and not Immanently in itself alone Also though God did not so expressly appoint Vegetatives which are Terrestrial to be food for Fishes that Live in the Water yet probably they had the same food growing on the Shores and Banks and such as some report may still be found in the bellys of Sea Morses and such like Fishes almost as great as Whales And though it be not expressly mentioned either heer or after the Deluge whether Fishes did not then also prey one upon another as now they do yet possibly they might being made to bring forth abundantly whereby they might both maintein their own Species and be food for others or perhaps they might be Nourished by their own Element Water However I doubt not but that some Beasts were Created farr more strong then others as they still are and that some were Venaturient as now they are and had the same Specifike Sagacity as well as Noses and so might hunt others with a great Natural Delight as I suppose they now do with more then any Huntsman that followeth them which appears not only by their Indefatigable Industry but also by their very great Exultation and Cry yet I conceiv that then they had no Cruentous or Murdrous Appetite as now a Lion doth not usualy prey when he is full and Cats first play with a Mous and then kill it but then they did only play and not Kill when they could not Eat therof which is the chief End of Killing And so a yong Leverer when it first sees a Dog shâ—ns him and hath a Natural Sagacity of avoiding and escaping the Dog as well as the Dog hath such a Natural Sagacity in hunting the Hare And heerby also the Ingeny of Sensitives did appear aswell as in avoiding Poisons and hurtfull Vegetatives which as they are in themselvs certein Excellencys and Eminencys in the Vegetative Nature so are these also in the Sensitive Nature as of Courage Fear and the like Sensitive Affections But of all Sensitives Beasts are Supreme that is in their whole Bestial Kind generaly and so particularly according to their several Ranks and Degrees which is the true Rule of Comparison though the meanest and lowest of of Beasts be not more excellent then the chief Fowl or Fish and so of Fowls and Fishes And Beasts do not only excell the rest in their Bodily Constitution as I have shewed but much more in their Spiritual Qualitys which are their very Sensitive Excellencys though they may not have greater or more admirable Instincts then Fowls or Fishes which are some special Endowments wherwith Nature doth help out many Inferior Animals yea Insects as Bees Spiders Silkworms Ants and the like and of all others Man himself though he hath generaly the most excellent Sensitive Spirit Subordinate and Subservient to his Intellective Spirit yet he hath least and fewest Instincts and indeed I know none except Sucking which is most Common and Necessary yet as he doth excell them all in the general Sensitive Powers and Virtues whereby he can more Curiously Contrive and Effect things even by his Sensitive Imagination and Ingeny and hath such a most fitt Organ therof as the Hand so do Beasts heerin generaly excell Fowls and Fishes and accordingly have more fitt Organs then they and their Brains are more Conformable to the Brain of Man and he hath not only most Service from them but also most Conversation with them and thus they were made in the same Day with him and next and Immediately before him and as both he and they have their Sensitive Spirits produced and their Bodys formed of the Earth so they both Live together in the same Floor of this great Hous of the Elementary World as God saith to Iob of Behemoth which I made with thee he eateth Grass as an Ox. Yet we may noâ— therefore with some Credulous Admirers of Brutes to the Disparagement of our-selves and of all Human Nature adopt them into the Family of Mankind and claim kindred of Apes Baboons Marmosets Drills and I know not what Bestial Fauns and Satyrs as but one Degree removed from ourselvs for though they may thus approch unto us in our Body and Sensitive Spirit yet we Classicaly differ and vastly excell them in our Intellective Spirit wherof I shall now proceed to discours II. We now ascend into the highest Degree of the Scale of Nature that is of Intellective Spirits Human and Angelical wherof the Human Spirit doth as I said Classicaly differ from Sensitives and only Specificaly from Angels but as the Human Spirit of Man is united into one Compositum with all the Inferior Spirits and Matter as they are Subordinate one unto another so Man is the whole Scale in himself which Angels are not comprehending both Intellective and Sensitive
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
appear by Vapor and to Earth beneath it as may appear by Ice And though Earth and Water were in this Third Day made and still are one Terraqueous Globe yet as they were Created in the Begining so they still are several and different Elements aswell as Air and Aeâ—her are several and dâ—fferent Heavens And though they are thus Composed into one Globe yet they have their several Provinces therin as well as the others though not in the same maner or Figure And so it is said not only that Dry Land did appear which was before covered with the Sphere of Water as that was with Air and Air with Aether but also that there was a gathering together of the Waters into one place generaly wherunto all Rivers do run though branched out into several Canaleâ— and though standing Ponds Lakes and perhaps some Gulphs or Seas as the Caspian Sea may not communicate with the Ocean yet they are also Confluvia and Seas and so termed distributively afterward and all of them distinguished from the Waters which first covered the Earth all over wheras now the main Ocean covereth and compasseth it about only in one place And as these Waters beneath flow from the Earth so they are still above it as the Waters above floating in the Air are also said to be above or upon it for so the word signifies upon or above and so Fowl are said to fly above or upon the Heavens and as they are thus distinguished from Waters beneath so are also those Waters above the Earth from Waters beneath the Earth that is Subterraneous Fountains or depths of the Seas for neither are any Waters under the whole Earth which is most Dens and consequently lowest nor above any of the whole Heavens Superaether Aether or Air itself which are more Rare and consequently Higher as I have shewed but these Expressions concerning the Vapors and Fountains are Respective according to the Subject Matter and not to be understood Absolutely and they do indicate several Regions of the Waters wheras we have no such indication of any several Regions in the Air or Aether as I have observed Also though the Evaporation of Waters by Heat be Natural and only Supernaturaly produced by God in the Second Day as his other Works of Improper Creation were in other Days yet this Distribution of Earth and Waters in the Terraqâ—eous Globe therof which was so Composed in this Third Day seems more Extraordinary and Artificial and such as doth most plainly declare the Immediate Operation of God in this and all the other Days for by what Natural Power could the Earth and Isles be raised above the Waters or the Mountains and Vallys be so ordered and Indented or who could cast those great Banks of the Shores and cut those vast Chanells of the Seas and Rivers or say unto them thither shall ye go and no farther which therefore God is said Originaly to do by Line and Levell as in Waterworks we so set them out that they may run to their Levell this way or that way in the Cutts prepared for them And though men may make such less alterations therin and some greater have been made by accidental Breaches and Inundations yet as God saith I brake up for it my Decreed place or as it is Originaly established my Decree upon it and sett Barrs and Dâ—ors so generaly and in the main it continues the same and since that Great and Universal Deluge yet Cosmographers can still find out those Seas Rivers and Isles which Moses declareth to have been before it And thus the Divine Psalmist describeth both the Proper and Improper Creation of Waters and Earth Thou coveredst it with the Deep as with a Garment the Waters stood above the Mountains At thy rebuke they fled at the Voice of thy Thunder they hasted away They go up by the Mountains they go down by the Vallys unto the place that thou hast founded for them Thou hast sett a Bound that they might not pass that they turn not again to cover the Earth and so proceeds to shew the great Usefulness therof which thereby God prepared both for Vegetatives and Sensitives in the whole Oecumene or Habitable Earth But though the Earth generaly is thus raised above the Waters not only in the Mountains and Summits therof but in its whole Campus which lys above the Levell of the Waters yet the Water in its own Province is above the Earth on which it flows and so the Earth is very elegantly expressed standing out of the Water and in the Water And wheras it is said that God founded it upon or above the Seas and established it upon or above the Flouds it is very true and proper according to the Subject Matter wherof the Psalmist there speaks that is of the Oecumene or Habitable Earth as it was so raised above the Waters which before were above it and thereby was made fruâ—tfull and Habitable which the precedent Context doth plainly declare The Earth is the Lords and the fulnes therof the World and all that dwell therin nor do I apprehend that the whole World of Spheres Aereal Aethereal and Superaethereal is there intended though the Author of Esdras saith also that the Heavens are founded upon the Waters but I rather conceiv that by World is there meant Orbis Terrae as it is usually so taken Hebraicaly and in all other Languages because the Earth is our present World and so more restrictively we say the Christian World and the like But how farr the Waters are beneath the Levell or Campus of the Earth is not particularly expressed yet we read of a great Deep or Ocean and of Fountains therof or therin as we so say Fons Blundusii and the like not that there is besides the Ocean any Fountain therof beneath it which feeds and supplys it for it is called the Deep becaus it is the deepest of all Waters and so Fountains and Depths of Waters are used indifferently as it is said A Land of Brooks of Water of Fountains and Depths that spring out of Vallys and Hills and both are said to be under the Earth wherefore becaus Rain and Waters in those dry Countrys were accounted great Blessings Iacob blesseth Ioseph with Blessings of Heaven above and Blessings of the deep that lieth under which Moses also repeateth nor is it said that there is a Deep and also Fountains therof beneath and besides it but they are alway termed the Fountains of the Deep not only in respect of itself but also of all Vapors Rain and Rivers wherof the Deep or Sea is the Fountain to which that expression seems to refer for so they are joined together as it is said that there were the Fountains of the Great Deep broken up and the Windows of Heaven were opened and indeed they are so made to be Fountains one unto another mutualy and reciprocaly as I shall shew heerafter and in the Deluge the Conflux of all the Waters was gathered
own Apprehensions then in the Expressions wherin Scripture is alway Consonant the Truth therof Consistent with itself and so we are to Interpret them accordingly and to reduce them all to the System of the World which is Intentionaly reveled and declared unto us in this Divine History of the Genesis therof and then we shâ—ll neither as some place Waters below the Earth becaus Springs are termed Subterraneous or above the Aether yea the Superaether becaus the same word signifieth both Air and Heavens and so make them to possess both the Center and Circumference of the whole World nor conceiv that Rivers flow from the Ocean only by Subterraneous passages and so flow thither again in their Canales whenas there is not any mention made of Rivers in all the Six Days Works but only of Waters above and Waters beneath which were first gathered into Seas though I doubt not but that Rivers were also made afterward in the Third Day yet first by Waters above or Vapors and in the same Order of Nature wherin they are still continued that is by the descent of Vapors first raised from the Seas into the Earth and therefore only Vapors or Waters above and Seas or Waters beneath are heer mentioned and so afterward we read that There went up a Mist from the Earth and watered the whole face of the Ground before we read of the fower Rivers that encompassed Eden about and were also fed and continued by it and the Vapors thus descending into the Spongy Earth where they meet with Stones or other such Bodys less apt to Imbibe them do stand in Drops as they do on Marble which Poets call the Tears of Niobe and those Drops gathering together in Fluxes make at first litle Rills and they afterward Rivulets and Rivers which run again into the Sea and so the Rivers were made and are still continued and this and no other is the Cours of the Waters as the Psalmist affirmeth They go up by the Mountains they go down by the Vallys unto the place which thou hast founded for them and so we read of Windows of Heaven aswell as of Fountains of the Deep and the Author of Esdras calleth them also Springs above the Firmament for so indeed they are Mutualy and Reciprocaly Fountains each to other And this plainly is proved by the freshnes of Rivers which may not be imputed to any such Percolation through the Earth whereby it hath formerly been supposed that Salt might be Separated from Water but is now found to be otherwise I have tried it by so strict a Percolation that only a Drop or two of Brine have been Excerned in a whole Days time and yet they were so Briny that I could perceiv very little or no difference and all Saltmen find Evaporation to be the most easy and natural way of making Salt which therefore certeinly is the way of Nature in so great an Evaporation as apparently makes all Rainwater fresh and consequently all Riverwater Nor are Salt Springs from the Sea Immediately or Mediately but from Salt Mines in the Earth lâ—ke other Nâ—trous Bitumineous or Iron Springs and the like though I also acknowledg that Salt may be Volatilised as Chymists say and which doth very sensibly appear to us who dwell neer to the Sea where Woods on that side toward the Sea are blasted thereby and Iron Nails and Window Barrs rotted as Iron will swell and be corrupted by lying long in salt-Saltwater yet these Vapors of the Sea go not farr nor are such Experiments therof found at any great distance much less can they make Salt Springs in the Inland where also fresh Springs â—low very neer to them but they are both first from Vapors and then the Salt Springs are made Salt by runing through Salt Mines And lastly I shall approve it by a plain Experiment which I received from a very Credible Person whose Hous standing at the bottom of a declive Hill and wanting Water he caused a large Trench to be digged down the side therof and many other less Trenches branching out of it both ways and then filled them all with Pebble Stones and again covered them over with the Earth and found Water to flow at the bottom of the main Trench through a Pipe laid to receiv it which is only by Artificial application of the same Natural Causalitys And when I had reported this to a Noble Lord he confirmed it with another Observation which himself had made in certein Quillets or litle Quagmires which have Water springing and standing in them by causing them to be searched and the ground to be digged under them where he found Beds of Stone which might also give occasion to the Poets to feign Rivers powring their Waters out of Stony Urns Nor indeed is it Imaginable that Rivers and Springs should otherwise come from the Sea whose highest Watermark is farr below the Springs as is well known to such who live neer to the higher Shores of the Sea and so also is attested by such who have gone up the Pike of Tâ—neriff wherin they found a Spring farr above the Sea wheras Water while it is such cannot ascend above its Levell for then it should rise above itself becaus it is all one Equidens and Fluid Body And Springs rise first out of the Earth in very small Sources and not from any such Subterraneous Rivers as some have supposed flowing in great Canales under the Earth and Impelled by I know not what Subterraneous Vapors like Bloud in the Veins But though all Water will run to its Levell yet if it be not also some way Impelled it will run very slowly and so swell and mingle by degrees as it can hardly be perceived to run wherefore it is observed in such Cutts and Aqueducts that if about a foot Fall be not allowed for every Mile there will be a very litle Current of the Water wheras Rivers run very swiftly and some of them with a very Rapid Current which must be by a farr greater Fall and therefore the Springs or Sources of all great Rivers must be farr within Land and also fall from much higher ground as the Author of Esdrâ—â— saith That the Flowds might powr down from the Rocks Having thus farr consydered the Cours of Waters from the Sea into the Air by Evaporation and from thence to the Earth and from the Mountains or higher ground therof to the Seas again which is the first and great Reciprocation therof whereby they are such Mutual Fountains each to other I shall now farther consyder that which we commonly call the Floud and Ebb or Tides of Seas and Rivers which is also another Mutual Reciprocation of Waters for so the Floud of the Seas is the Ebb of the Rivers and the Ebb of the Rivers the Floud of the Seas not Circularly as the other but only describing a very small Segment or part of an Arch like a Pendulum Now becaus so many several Hypotheses therof have been
offered by others and scarcely any two agree together I shall also present my Hypothesis among the rest not going out of my way nor farr from the Text to produce it which is this As I suppose that Rivers run from the higher parts of the Earth so also that the Main Ocean into which they run is some lower part of the Cortex therof which is the fittest Alveus to receiv it and therefore it is called the Deep and though I know not how deep the Fundus therof is yet certeinly it must be farr deeper then any of the Narrow Seas which run into it otherwise they could not so run into it and the Narrow Seas must also be deeper then the Rivers which run into them and they not only run one into another but with such a force and Current as doth plainly declare a proportionable Fall And while the Rivers so run into the Sea yet the Sea is not full and all these Waters certeinly do not sink into the Earth below the Fundus or into any vast Barathrum therof which would long since have been filled but apparently they Flow and Reflow continualy nor are they Imbibed by the Shores or Absorbed by Evaporation which is continualy according to that Reciprocation of Waters and Vapors that I before described and any Inequality therof can make very litle or no difference in this case Also we know that Water Impelling Water by Fall or Force if it hath no Vent or farther Passage will caus the Water so Impelled to rise before it becaus the Impuls driving it forward and consequently hindring it from flowing back when and where it is stop'd must caus it to rise and swell Thus the Rivers runing forcibly with such an Impuls into the Narrow Seas and they into the Ocean beyond which they do not nor cannot pass do certeinly caus it to rise and swell toward the Midle by such Motive Impuls and Current of all the Rivers and Narrow Seas on every side therof and then when it hath so raised the Pondus of the Water somwhat above the Levell of the Ocean and so farr as it can rais it no higher when that prevails against the Impuls and the Water of the Ocean begins to fall again it will drive all the Water between being a Voluble and Undulating Body as fast and as farr back again becaus it was Equivalent to the Impuls which so raised it whereby the Water between the highest Watermark of the Ocean to which it did so rise and swell and from which by reason of the greatest Pondus therof it began to fall back and the highest Watermark of the Rivers to which it can so fall back reflows into the Narrow Seas and Rivers accordingly that is above the Levell in the Rivers as it before proportionably rose above the Levell of the Ocean becaus as I said it is a Rowling and Fluctuating Motion which will ever be Reciprocaly higher at each end like the shorter Vibrations of a Pendulum and it doth not rais it so high as the Springs from which the Fall of the Rivers first began becaus the Fluctuation doth not reach so farr forward or backward and probably so much Water as is beyond the highest Watermark of the Rivers in the Canales therof and from thence to the Springs is by Evaporation continualy Exhausted from the Sea which returning to the Earth doth serv continualy to supply the Rivers though more or less according to the Operation of the Aether and Planets especialy the Moon which caus and regulate the Evaporation but generaly so as the Sea is never full nor the Rivers empty and by this Constant supply of the Springs and Rivers there is accordingly a Constant Fall of the Waters one way and an answerable Return therof by the Pondus of the Water of the Ocean so raised thereby as I have shewed the other way as if we suppose a Pendulum having a Constant and almost equal Impuls added to it one way and so Impelling it in every Vibration it will certeinly so return by its own Pondus and thereby Constantly and Equaly Vibrate And this I conceiv to be the account of Tides generaly though there are many particular Variations therof both Ordinary as the Menstruous and Extraordinary as Annual and Casual and I suppose the Menstruous and indeed the Diurnal Variation of the Tides therin to be from the Moon not that they do follow her Cours which is from West to East for so plainly they do not the Flux and Reflux being from all Shores to the Ocean and back again but as I conceiv that as the Sun raiseth those Dry Vapors or Fumes wherof I before discoursed by his vehement Heat and which caus no such Increas of Waters as I before mentioned so the Moon by her more moderate Heat principaly raiseth those Moist Vapors which so return into Waters and caus the Increas therof and this Influence of the Moon is sufficiently known in many other Instances but most eminently in Tides which accordingly observ her two Apogaea when she is farthest from the Earth and her Heat then most moderate and so the Tides are then highest when she is New in her first Apogaeum and Full in her Second every Month and so proportionably every Day between them Thus I have briefly delivered my Conception of this great Arcanum which I shall leav to be farther examined by others especialy the most expert Navigators and desire them to try it by these Criteria Whether the Tides do not Impell the Main Ocean from both the opposite Shores at the same time as most probably they should becaus the Impuls of the Rivers and Narrow Seas will not last so farr and so long as to drive the Water from one Shore to another cross the whole Ocean nor perhaps very farr into it but rather by driving it from both the advers Shores at the same time they make the Ocean to rise and swell a litle toward the midle as if several men with Brooms or the like at the two ends of some long Chanell should sweep the Water therin forward both ways following close after one another it will thereby be Impelled rising and swelling toward the midle and when they ceas by its own Weight fall and return both ways back again Again whether Tides be not less and less toward the midle of the Ocean and about the midle perhaps Imperceptible from which the Rivers and Narrow Seas Impelling it are farthest and so their Impuls more and more abated and the Water driven before them still rising and swelling the Weight therof is increased which at length makes the Return therof back again into the Narrow Seas and Rivers Also whether there be any Perceptible Tide in Narrow Seas and Rivers between such Tracts of Land which are most longinquous and farthest from the Ocean or whether they are not proportionably less and less as they are farther from it in any Parallel of the Earth becaus the Pondus of the Water
rising and swelling therin as I have shewed and thereby returning the Waters back again doth abate by degrees and may not reach so farr as such longinquous Seas and Rivers Lastly I desire it may once be ascerteined by them whether indeed there be any such Circumterranean Tide or Cours of the Main Ocean from East to West as is commonly supposed which certeinly is contrary to the Cours of the Moon nor do I find any ground or reason in my Hypothesis that might induce me to affirm it nor can the supposed Motion of the Earth solv all the Tides every way And this Circumterranean Sea is the Main Ocean that I intend and which as I conceiv is chiefly intended by the Congregation and gathering together of Waters mentioned in the Creation therof to and from which the Rivers thus flow and reflow and though it cannot return to cover the Earth as it did in the first Chaos or since in the Deluge yet as a Fascia it still environeth it round about and is the great Province of Elementary Water Extraordinary Tides are not so consyderable being Various and Casual and as they proceed from no such constant and certein Causes so they have no such certein and constant Courses The Annual Tides are observed by us in our Southern Coast to be generaly greater about November and February and accordingly we observ that about November when the Heat of the Summer is past and the Earth is filled first with Water the Springs begin to rise as we say in Fountains Wells and Ponds and apparently are seen to peez as we term it out of the Banks into Ditches â—nd to run more freely in Rivers and so again about February which is commonly said to fill the Dike after the Earth hath been bound with Frosts and is fully thawed and the Waters begin to run more freely whereby they caus such an Impuls therof which proceeds from such more general Confluvia and sudden Fluxes and so sudden Inundations may caus some Temporary Tides in some places but the Universal Deluge was Immediately by the Divine Power and Providence as God saith therof Behold I even I do bring a Floud of Waters upon the Earth which whether it were by producing all the Moisture in the Pores of the Spongy Earth which certeinly if it were all gathered together would make another great Sea and making it Miraculously to flow upon the Surface of the Earth instead of being imbibed by it as it is now a constant Fountain to supply the Rivers and Seas Naturaly and so may be conceived to be these Fountains of the great Deep which were broken up and by resolving all the Vapors and Fumes in the Air into Cataracts of Rain and so also opening those Windows or Floudgates of Heaven or otherwise I will not presume to determin becaus it was Miraculous and Preternatural But there are some litle Tides and Euripi so very strange and wonderful as have puzled the greatest Philosophers and I know no Colorable reason or account which any have ever yet given therof nor am I such an Oedipus as to unfold these Ridles of Nature which though they seem to be her ludicrous Disports and Galliards yet certeinly are according to some Harmonious Measures of answerable Causalitys though we may not hear them or do not hearken to them Concerning which I shall only relate an Experiment of which I must freely say Non inventa reperta est for I confess I received it from another who declared to me the Matter of Fact that he had done it but was not pleased to revele the Secret how it was done which yet after I had found out he acknowledged unto me to be the same The Invention was to make a Waterdial wherin the Water should rise and fall every twelv hours in this maner Let there be a Font or Basin of the Dial made with a Hole at the bottom and let there be a Pipe open at each end wherof one end must be applied to a Subterraneous Spring or the like Flux of Water and the other end closed to the Hole in the bottom of the Basin so as the Water may descend from the Spring being as high as the top of the Basin to the Hole in the bottom and through it reascend in the Basin in twelv Hours and as it so ascends by degrees every hour describe Lines in that side within the Basin And at the twelfth and last Line make another Hole in the other side of the Basin and let a Siphon be inserted toward the top of the Basin and closed to it so as the Water in the Basin may fill the shorter Leg therof hanging down to the very bottom of the Basin and just turn over at the Vertex of the Siphon and the Cavity of this Siphon must be doubly as capacious as the Cavity of the former Pipe so as to convey away doubly as much Water in the same time by the longer Leg therof out of the Basin as ran into it through the Pipe whereby though it continue still to run through the Pipe from the Spring yet the Cavity of the Pipe being only half so capacious as the Cavity of the Siphon it can run in only half so fast by the Pipe as it runs out by the Siphon which will be sett on runing by the Water ascending into the shorter Leg therof within the Basin when it rises to the Line of the twelfth hour and there turns over at the Vertex into the longer Leg without the Basin and that will carry it away doubly as fast untill the Siphon be emptied and consequently caus the Water to descend in other like twelv hours which must also be noted by Lines described on the other side of the Basin and when the Siphon is empty it will ceas runing and then the Water runing through the Pipe only will ascend into the Basin in other twelv hours as before and so continualy But becaus it is somwhat Curious and difficult exactly to make the Cavity of the Siphon doubly as capacious as the Cavity of the Pipe a Stopcock may be inserted into one or both of them whereby the just proportion of Water in them may be accordingly regulated Now though I can neither affirm nor do I know that there are any such Fonts Urns or Caverns in the Earth so disposed as in this Experiment whereby the Euripi are caused yet I know that it may possibly be so and if not yet I am assured that both this and any other Regularitys in Elementary Nature wherin there is neither Plastes nor Artist must be by some answerable Causalitys which I leav to others more particularly to Investigate V. The Earth which is last and lowest of all the Elements hath a most Dens Body of Matter though the least Active Spirit and so every Element hath a less Deâ—s or Gross Body of Matter accordingly as the Spirit therof is more Active and Vegetative Spirits are less Immersed in the Matter then Elementary
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
God a Perfect Substance in itself Ingenerable Incorruptible Immisâ—â—ble and Indivisible as well as any Angelical Spirit And yet as there is some mutual Indigence and Opitulation in and among all Created Natures as so many parts and Members of the Universal Body therof so even Angels who are most Immaterial not only as other Spirits wherof none is any Matter as I have shewed but have least need therof either by Consubstantiation as they or Inhabitation of a Body as the Human Spirit yet becaus they also have no Extension of themselvs whereby they may be in their own Vbi or Place therefore must be in the Universal Body of the World and in some part or Vbi therof as Magnetical Virtue is in any Medium Indifferently and when they are in one Place they are not nor can they be in another nor can Instantaneously pass from one to another nor can annihilate or evacuate the Nature of Extension or the Density or Gravity of Matter nor do any thing contrary to the Law therof nor Infinitely overcome it but Finitely and according to some certein proportions and therefore Move not so swiftly through more Dens as through more Rare Matter nor can so easily lift more Grave as more Light as I have shewed and I grant that there is also such Coordination between the highest and lowest Nature Angels and Matter becaus they are both Natures and Created Entitys conteined within this Univers as Parts and Members therof and within the Universal Genus of all Created Entity but they have otherwise no Communion with any particular Body of Matter nor have any such Vehicles Syderous Igneous Aereous Aqueous Terreous as some suppose whose Souls are so farr Immersed in the gross Matter as that they cannot conceiv Angels or any thing to be Immaterial or without a proper Body of Matter nor God himself without an Vbi though his Immensity be Infinite and Infinitely Different from all that is Finite and therefore Infinitely free from all Extension Place Space or Vbi or any Notion or Imagination therof becaus it is Incomprehensible and such as must be acknowledged and adored but can never be comprehended Wheras Man though he be more concerned in the Matter and Material Spirits then Angels and so may be said himself to be more Material then they yet as he is litle lower then the Angels and much higher then the other Inferior Natures wherof also all except the Matter are Spirits should more Contemplate Spirits and their Spiritual Nature and not wholy bury himself in Matter who hath no such Union with it Immediately or Mediately but that he may Exist in his own Intellective Spirit and Operate Separately without it in his Separate State though as he is the Epitome of all Classical Natures so he doth Subordinate all the others unto himself as they do one unto another in this Conjunct State and though his Proper Sensitive Spirit as well as others doth also Naturaly and Necessarily affect this Union yet he doth not so mutualy affect it as that he cannot Be and continue in his own Individuality and the private Oeconomy of his own Spirit and Operate Separately without it in his Separate State as well as Angels and yet being also capable of this Conjunction or Composition as well as other Spirits though in another maner as I have shewed he doth Naturaly indeed but not Necessarily affect it as they do and so is the great Amphibium between both apt to live Conjunctly and Separately in both Worlds and in the lowest Earth and highest Superaether And thus the Human Spirit in this Conjunct State is in the Body not Inherently as I have shewed nor yet so in its Element as a Fish in the Water which cannot live out of it or as a Plant that is Rooted in the Earth but as a Master in a Ship who can also live out of it or as the Scripture more aptly expresseth it as in a Tabernacle wherin he shall not abide long and so the Rabbins call the Body Vagina Animae But wheras the Schoolmen say that it is Tota in toto tota in qualibet parte Corporis I cannot understand it of the very Substance of the Soul nor do I conceiv it to be Intelligible for though I acknowledg it to be not only as a Master in one part of a Ship as in the Heart or Head but like Hercules in Vrceo possessing and filling all the Vessel and also that it hath all its Facultys and Powers every where in the whole Substance of itself either Actualy or Potentialy becaus it is Indivisible and hath no Extensive but only Coextensive parts and them not so Coextensively United to the Matter as Inferior Spirits are yet it doth Operate Actualy in one part rather then another which the Scripture Comprehensively calleth the Heart and sometimes more particularly the Head and so indeed it must becaus it now Operates by the Instrumentality of the Sensitive Spirit which is Centricaly seated in the Head and Brain and not so in the whole Body though it Opera e Communicatively and Diffusively through the whole Body but in other parts where it is also it doth not so Operate Actualy and as it cannot so Operate and not so Operaâ—e in the same Place any more then in the same Time so becaus itself is diffused in and through the whole Body therefore it is not all in any part therof otherwise it should not be so diffused and it cannot be diffused and not diffused in the same Place and as it is all within the Body and therefore cannot be without it in this Conjunct State so if it were all in any one Part of the Body then it could not be in any other wherefore since it is tota in toto it cannot be tota in qualibet parte for both cannot be true of any Extension or Coextension whatsoever Nor doth the Spiritual Intirety and Indivisibility of the Human Soul alter the nature of the Extension of the Body or Coextension of itself nor do they or either of them destroy the Intirety and Indivisibility therof which is not Local as is supposed but only Spiritual as a Ray or Orb of Emanant Light is Spiritualy Intire and Indivisible in the Lustre or Image therin but not Localy for it may be measured by so many Inches Feet and the like Coextensively according to the Extension of the Diaphanous Body wherin it Localy is but Spiritualy so as you cannot clip off an Inch or an hairs breadth of the Ray and wheresoever that is there is also the Lustre and Image and so you may measure a Man both Body and Soul according to his Bodily Extension Yet if a Leg or Arm or half the Body by a Turkish Torture be cut off the Soul or any part therof is not divided but as the Light retires into itself when you divide the Diaphanous Body so doth the Soul which is yet Spiritualy more Intire and Indivisible then the Light for that
should him who would argue upon a Supposition of Coexisting Instants Past Present and Future by telling him plainly that there is no such thing in Nature and yet there are Physical Instants Existing severaly and so though there is not any single Point in Nature Existing severaly yet there are Points Coexisting in a Body And I suppose that from this Fundamental Fallacy all the Fallacity of their Objections doth arise But he who will rightly Philosophise or Theologise must be very careful that in the Contemplation of such things as are Incomprehensible or Infinite though he may frame Comprehensive or Finite Notions therof as Scaffolds whereby to build yet he may not build upon them but must again take them down and reduce all such Subsidiary Notions or Suppositions to the very Nature of the thing it self which is Incomprehensible or Infinite VII Thus though there be Realy in Nature Points Lines and Superficies yet the Supposition of any such several Existence therof as we may Mathematicaly feigne and frame to our selvs and as some have supposed the whole-Body of the World to have been made by the Casual Concurrence of such Atoms or Points is only Notional in our Reason and Mind and not Real or in the Nature of Extension itself wherof the least Minim is more then one single Point yea it conteins in it Points Innumerable to us And as there is no such several Point so also no several Line in Nature for the least Hair of the least Mite hath not onlâ— Longitude but also Latitude becaus it hath several Sides and one Side therof is not the other nor all one and the same with the Longitude And so there is no several Superficies in Nature having both Longitude and Latitude without any Profundity for the thinest Plate of Muscovy Glass hath a double Superficies above and beneath and also others in the very Edges therof Wherefore not only Points but also Longitude Latitude and Profundity do necessarily Consist and Coexist together and all these make a Complete Extension or Consistence of any Body Now every Body becaus it hath Longitude Latitude and Profundity must have some Figure which is the particular Shape or Module of the Extension therof Resulting from and Subsisting in that Extension as a particular Property therof Immediately and Mediately in and by it in the Substantial Matter Yet Figure Realy Differs from Extension becaus there may be several Figures of the Same Extension of the Matter which as Statuarys say of their Materia Wood Stone Wax and the like is capable of all Figures Faces or Forms whatsoever The first and most simple Figure and which indeed is most Proper to the Matter is a Globe And therefore this is the Universal Figure and all other Particular Figures as I have said are only the Protuberances and Enormitys therof though never so Symmetrical and Conformable in themselvs And the Globular Figure is such becaus it is most Intire and Uniting wherof all others are only some unnecessary Excesses or Defects and therefore also it is most Capacious as may plainly appear by varying the Perimeter of any Circle which hath nothing Excrescential or Excessive in itself from the Circular Regularity therof into any Angular Figure whatsoever for so if you Inflect it into an Isoperimetrical Equilateral Triangle the Area therof will be less then that of the Circle as Six to almost Ten and if you Iâ—flect iâ— into an Isoperimetrical Square as Carpenters do in measuring Tâ—mâ—er it will be as Eleaven to almost Fourteen which is their Gâ—â—t Measure and the true gain and advantage therof more then of such a a Square And so Proportionably if you Inflect it into any other Equilateral Polygon though I doubt all will be found Incommensurable as well as the former But yet I observ a Proportion or Analogy between the Circle and such a Square made of the Perimeter therof or as I may so call it the Isoperimetrical Square therof and the Square Excribed which I have before termed the Diametrical Square therof that is As the Area of the Isoperimetrical Square of the Circle is as I have said in Proportion to the Area of the Circle as Eleaven to almost Fourteen so the Area of the Circle is in Proportion to the Area of the Diametrical Square therof as almost Eleaven to Fourteen And though I conceiv that every Regular Figure is Perfect in its own kind and none other so Perfect as it in that Respect and therefore Asymmetrous yet I also conceiv that the Asymmetry or Disproportion between a Circle and a Square is rather from the Square which is more Imperfect Comparatively then from the Circle which is Absolutely the most Perfect Figure in itself and though we commonly as Carpenters and other Mechanical Measurers do rather Measure by the Square and Cube then by the Circle and Globe yet God and Nature work by them most Perfectly and Exactly and so have made the World to be of the most Perfect Figure which is Globular or Circular in the whole Superficies thâ—rof not by Molding Carving or Casting or any such Mechanical or Violent Formation therof but by Natural Principles Created in itself For the whole Body therof being one Homogeneous and common Matter doth Naturaly Incline and Adhere to itself having nothing Corporeal besides itself to which it may otherwise Incline or Adhere or which may hinder or divert it from Uniting or flowing together into one most Intire Body in it self which as I have said must be Globular becaus a Body can not possibly be in a less Space or more United then in a Globe And this Union doth best preserv and fortify its own Internal Entity in itself and so against External Nonentity Wherefore also all Material Spirits which are Heterogeneous Substances do thus Unite and fortify their own Specifical Natures against Ambient Heterogeneous Enemies by casting themselvs and thereby their Bodys which they Consubstantiate and Act into particular Globules as much as they can which may appear by Bubbles in Water Sparks of Steel Shot of Lead melted Mercurial Globules and many such Instances And if the Universal Body of the World be a Globe as all men generaly suppose and therefore call it Orbis or the Globe then also probably it is a most Perfect and Exact Globe and not like the Terraqueous Globe which by the Consistence of the Earth and Heterogeneity of Earth and Water is full of Hills and Vales Shores and Seas but as if the Water did again cover all the Earth and there were no Agitation therof as it was in the Chaos as I have shewed it would certeinly be a most smooth Aequor having a Perfectly Spherical Superficies of its own Body becaus it is Fluid so much more we ought to conceiv that the Superaether which is Highest and therefore most Rare and probably most Fluid is most Perfectly Spherical and also becaus it must Unite together as I shall shew heerafter And if there be such an Exact
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
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
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
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
caus of Petrification not so much by Conglaciation as by reduction of a fitt Juice in the Body therof to such a Consistence and plainly Stones of Fruits are so denominated from their almost Saxeous hardnes whereby they become such Caskets for Seeds which are Natures Gemms and yet we cannot conceiv their Induration to be any Conglaciation but rather Desiccation for Earth and Water are most Congenerous Elements and as they are composed into one Terraqueous Globe so they have a greater Intermistion and as Metalls may become Fluid by Fusion so may these Succi be Indurated and fixed by Drines and Consistence though as Heat is assistant in the one so may Cold be in the other But Trunks of Trees though not hollow as Stalks of Herbs have their Porous passages through which the Sap doth ascend and commonly by the most Spongy part therof that is the Pith which is formed by the Bubbling and Spumeous Vapor ascending in it and is fixed by degrees as may be seen by Birds Quills which have litle Bladders left in the Cavitys therof though their Pith is more Constipated in the Feather And there is observed to be some such hollownes in Hairs and both Feathers and Hairs are Vegetatives though Subordinate parts of Sensitive Bodys and yet they have neither Seed nor Root properly becaus they are not properly Individuals in themselvs but parts of others and so they are Analogous to Leavs and Flowers and of as Beautifull and more strong Colors and many of them perfectly Black Also the Sap doth not only ascend through the Pith but notably between the Wood and the Bark and in the ascent is Concocted into Wood every year as may appear by the Circles therof very visibly in more sappy Trees as Willow Ash Birch and the like whereby knowing the several years growth therof you may compute the Gain or Loss according to the proportion of the Majority of the latter Circles and Interest of the yearly Rents precedent and the Sap may also rise between these Circles and through the very Pores of the Wood as Bloud in Sensitive Bodys may Transudatâ— through the Flesh for the Tree will sprout and shoot forth every where and hollow Trees without any Pith may bear Fruit and indeed the Bark or Skin which is outward is more requisite to the Vegetation of the Tree then the Pith or Medulla which is inward and as it will hardly Live as they term it without a Bark so if that be bound it will not thrive which therefore is cured by cutting for as I said Vegetative Spirits in Plants being much assisted by the Temperature of External Qualitys as also by Internal in Animals are as easily hurt by the Distemperature therof from which the Bark servs to defend it and as it so defends the Body of the Tree it thereby suffers much weather-beating and adustion in itself which makes it so Rugous and harsh And becaus the External Heat draws the Sap outward as well as upward therefore the Pith is commonly Insipid but the Bark very strong and Stiptike as may appear by Tan and so is the Wood itself more then Pith as appears by the Salivous Oil of Oaken wood which issueth out at the ends in burning and is very Astringent and Desiccating so also the Rinds of some Fruits as Orenges Lemons Citrons and the like are very Spirituous and Sapid but then that Pith which is next to them is very Insipid There is another Character of Trees which is their Fruit not particularly of every Kind of them for all are not Frugiferous but generaly becaus most of them are such and others which are not so yet being Ligneous and otherwise like unto them and so not to be accounted Herbs or Grass are therefore also Trees and they are generaly thus described becaus this was the chief end of Vegetatives to be food for Sensitives and the Fruits are most Esculent wherin also as in Flowers of Herbs the Seeds of Trees are conteined more Immediately as it is so said whose Seed is in it All Plants grow out of the Earth Perpendicularly and so the Earth doth nourish them and thus all Grounds bear only according to the Plane or Levell therof and not according to any Convex or Concave Superficies as a Park may be Impaled with as few Pales though the ground be rising and Indented as if it were plain and Poll becaus all the Pales stand Perpendicularly though it require more Rail proportionably becaus the Rail runs Horizontaly according to the Superficies and yet we thus measure and purchase Lands which bring forth the other way And heer I shall observ that wheras it is said The Earth brought forth Grass and Herb yielding Seed after his Kind and the Tree yielding Fruit whose Seed was in itself God in these Six Days made them and all other things in their Acme of Perfection as well as Adam in his Adult State and so every way Good for thus Vegetatives were made not only Complete in themselves but pregnant with their Seeds and ready to propagate others and to this Individual Perfection of Vegetatives and Sensitives was added the Divine Benediction Increas and Multiply according to the Kind Specificaly and so God having sett in order Original Generation by Improper Creation as I have shewed transmitted it to the Successive Generations of Nature And wheras it is a common Problem whether any Poisonous Vegetatives or otherwise Noxious as Briars and Thorns were before the Fall and Curs I suppose by Analogy of Nature that as then though there could be no Elementary Qualitys Actualy Existing in their Extremitys yet they were very Intens and Predominant in their own Elementary Bodys as the Qâ—alitys of Fire in Aether and of Water in the Sea which might destroy Sensitive Animals if they should be Localy in them wheras they were so ordered that they were very Gratefull and Usefull to them so also that â—here were Vegetatives in the same Excessive degrees of Qualitys as now which we therefore call Poisons in respect to Animals though they be indeed Eminences of Nature in themselvs and so also Briars and Thorns and such others as are no Anomalous but Perfect Plants but I suppose that Animals were preserved from Poisons by a Natural Abhorrence and Discretion having all their most exact Senses and Bodily Temperaments which would not accept of any other food then what was suitable therunto and so they might also avoid Briars and Thorns and the like as they pleased whose Berrys are also food for Fowls but I also suppose that there was no such Excessive Quantity therof as since and that this was the import of that Curs of the Earth Thorns and Thistles it shall bring forth that is wheras before of itself it brought forth abundantly all sorts of Vegetative food for Man and Beasts and such Poisonous Herbs and Noxious Plants as rarely as it doth now good Fruits so then vice versa it should bring forth abundantly Weeds Thorns
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
conceiv that only the Spirit of God Immediately doth still Move on them all as on the first Chaos and so by Matter and Motion only doth Generate and Corrupt all such Inferior things which he did first Institute and setâ— in order in the fower first Days and all their Original Generations and Corruptions as well as the others in the two last Days otherwise all the Works of those former Days which were also in preparation to the latter had been vain and supervacaneous which I have sufficiently refuted and shall now proceed to discours of Sensitives which indeed are farr more Noble Natures and as I said so much Superior to the other that heer God is said again to Create in giving Life or causing that which though it was the same Spirit in itself latent in the Chaos and had Potentialy Life in itself yet did not before Live Now to Live Actualy and thus to rais from Death to Life is a most Miraculous Work and most like to a Proper Creation not only in the suddennes therof as Incension for certeinly nothing can Live and not Live in the same Instant but in the Excellency therof whereby the Animal is as it were raised up from the Grave and out of that dead Sleep wherin the Body or Carcass of all the Inferior Natures wherof it is Constituted did before ly And this is Eminently spoken of Whales the greatest of all such Animals though of the lowest Kind therof that is of Fishes for as in the same Vegetative Classis there are three general Kinds mentioned Grass Herbs and Trees so also in this Classis of Sensitives Fishes Fowls and Beasts And as the Elementary Bodys of Sensitives are farr more Organical then of Vegetatives as fitt Instruments of their more Operative Spirits so also their very Vegetative Spirits which in their Compositions are Subordinate unto them are more Excellent and have a more Curious Nutrition and Augmentation and most notably another maner of Generation for wheras it is said of Vegetatives Cujus Semen seipsum seminet heer is added a special Blessing of Procreation to Sensitives and Perfect Animals such as God Created do not grow out of the Water nor out of the Earth as some Vegetatives nor only by Putrefaction and the like as many Anomalous Sensitives but are Generated by Conjunct Procreation and they are made of two several Sexes as is expressed of all such as entred into Noah's Ark that they were Male and Female and therefore a Phoenix which is only of one Sex is such as was not to be found there and indeed only a Poetical Creature and the Male and Female Piony made such only by the Gardiners Fansy for certeinly they do not propagate by any Conjunct Procreation But the Sensitive Spirit itself and the Living Powers therof are farr above any Vegetative Spirit or the Facultys therof For as the Matter is so Divisible that it is as it were alway Divisible and every Part and Particle therof will still be the same Homogeneous-Matter in all respects so Elementary Spirits which do Immediately Consubstantiate it are therefore most Material or United to it and Coextended with it and if they be so Divided with it yet as I have said every Part and Particle of Earth will be Earth and of Water Water and so of the rest generaly though in some respects as I observed of Terreous Consistence there may be a difference between Majority and Minority of their Bodys and Vegetatives though every least Part or Particle of their Organical Bodys be not a sufficient Domicil and Officine for their Spirits becaus they are Organical yet the Branch or Twig of many Trees being sett will Radicate and Grow reteining therin a sufficient Portion of their Divisible Spirit to erect a new Oeconomy and form itself into another Individual Tree as well as the Root and Stem but if Sensitives be so Divided whereby the Principal Parts therof as the Head Heart or the like have their Organism destroied they cannot Live and any other Part Divided from them will not Live long as an Eel cut in pieces and yet as Fishes are of the lowest Kind of Sensitives so generaly after such Dissection they Live longest I have seen a Tench slitt and Exenterated to leap in the Pan where it was fried and Fowls will not Live so long as they nor Beasts as Fowls as a Chicken after the Head is wrung off Moves itself both longer and stronger then a Beast Decollated which shews the more Indivisibility of their Spirits But as I said the grand difference between Sensitive and any Inferior Spirits is their Perception and Appetite for so though Elementary and Vegetative Spirits also Move their Bodys yet only Sensitives Move them with Apprehension and Spontaneity this way and that way and every way as they pleas and so though their Motive Powers may not be so strong yet they are Living and more Spiritual and thus they Feed and Generate and Act all their Sensitive Operations Sensitively otherwise they should not be Sensitives Yet according to the Degrees of Sensitives in their own Classis so also is their Locomotion and thus Fishes which are the very lowest Kind therof are Originaly termed Reptiles as their Swiming is indeed a kind of Creeping or Sliding and so an Eel swims in Water as a Snake Creeps on Land and though other Fishes in Swiming shoot forth Directly and make no Curv Lines yet they only Slide in a more Direct maner and their Bodys are of a Direct and Oblong Figure for that purpose being born up and partly carried upon an Equidens Fulciment of Water but there are also Testaceous Fishes which are Gradient having Claws and Legs for that purpose like Beasts and if they Swim it is also like the Swiming of Beasts yet that Motion is another kind of Creeping and they are more Tardigradous and Multipedous as generaly more Infirm Bodys are which need so many Fulciments and Shelfishes which have no Claws nor Legs as Oisters Muscles and the like are most Infirm and as I suppose Imperfect Animals but they are no Plantanimals as others term them for plainly they are Sensitive and therefore of the Sensitive Classis and so to be Denominated which appears by their Flesh and by opening and shutting their shells accordingly as they Sensitively Affect or Disaffect any thing and many other such Indications of Sens and though they Continue in their places yet they are not Rooted in them nor do Cohere therunto like Vegetatives becaus all Sensitives as I said are less United to the Elementary Matter both Internaly and Externaly then Vegetatives and that which is called the Sensitive Plant is not properly and truly Sensitive but only fansied to be such as I said of the Piony and so the Oatbeard Marigold Heliotropium and the like may as well be said to be Sensitive wheras clearly their Motions are without any Perception or Appetite and only by Elementary Rarefaction and Condensation of their Bodys or
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
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
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
of God and by Iacob are called the Everlasting Hills wherof others give us no account Nor doth he affirm Vegetatives to Live but as I have observed plainly distinguisheth between Vegetative and Sensitive Spirits which he afterward calleth Living Souls And in the description of the Works of the Fourth Day we find none of those Monsters and Figments which both Poetry and Philosophy have introduced in the Starry Heaven for neither doth he divide it into Spheres having plainly shewed before how the whole Aether was only one Sphere as well as the other Heavens nor indeed can such several Imaginary Spheres solv the Phaenomena of the Motions of Aeâ—herâ—al Comets and of all the Planetary Motions as of the Satellites which as I have observed move not in perfect Circles in the Aether but only about their principal Planet whereby their Motion in the Aether describes an Hemiâ—rochoid as I said as if a Qâ—ernstone were set upright like a Cartwheel on a declive Hill and a man with his hand on the Handle should thereby move it round about the Axis down the Hill Nor doth he assigne any Intelligences or Daemons and a Metratton or President over them all to move the several Spheres Certeinly the Scripture calleth 〈◊〉 Daemons Princes of the Air and not of the Aeâ—her though they were Originaly of the same Nature and Office with good Angels but as they were since ejected out of the Superaether so now probably they are confined within the Subaeâ—hereal Orb between which there is such a great Chasm Nor doth he distinguâ—sh the Luminarys into Planetary and Fixed but calleth them by one common Appellation Lights Originaly derived both in Name and Nature from the Primigenious Light wherof they were all composed And he particularly nameth only the two principal Luminarys which so give Light upon the Earth and according to which besides the common and Diurnal Motion of the Aether all the Sacred Feasts of the Jews were instituted And as the Sun is first named so probably he was first made of that Primigenious Light whereby he Illustrateth all the rest and therefore is sometimes called by thâ— same Name or the Light And as he hath Light so also Heat which is another Aeâ—hereal Quality in himself Formaly and not oâ—ly Eminently or Equivocaly as some would suppose and as indeed I conceiv that the Moon causeth Moisture which is no Aetâ—ereal Quality over which she doth yet manifestly Predominate as may appear most notably in Tides whether she then causeth more gross Uâ—pors when she is in her Apogaea because she is farthest from the Earth or generaly more Vapors because she is then more strong and Praepoent as the Sun in his Apogaeum or from some unknown Influence or Power But however those Vapors which she causeth do not make that whole Body of Water which floweth and refloweth in Tides nor doth every part of that whole Body of Water pass to the extremitys of the Floud and Ebb but only the Rivers in their Fall above the Floud of the Sea are supplied by the Vapors which causeth the Impuls of the whole Undulating Body of Water as farr as the Ebb like the two Handles of a Saw in sawing forward and backward not very farr though the Saw be never so long for plainly the Waters in the Floud toward the Rivers are not much more Salt nor in the Ebb toward the Ocean much more Fresh but in the middle where they meet and where a proportionable overplus of the River Water so caused by the Vapors doth mingle with the Seawater Also he plainly intimateth that as some of the Luminarys are manifestly Motive so they are all in that he doth not distinguish between them and it is elswhere expressly said of the Starrs generaly that they militate in their Courses or Originaly Paths and if the Fixed Starrs do move Uniformly together which is the last Residuum of the antient Error and Opinion of their Fixation yet however according to their Various Positions in the Aether they must move Difformly in Time in that very Uniformity in Position and either in Position or Motion or both they are all Asymmetrous certeinly no known Motion of any of them is Commensurable with the Motion of the whole Aether according to which we assigne the Propeâ— Day Natural to be as I have said fower and twenty hours neither more nor less otherwise they should not be for Signes and for Seasons and for Days and for Years and all the Variations therof And though many of them be farr greater then the Earth yet they all move about it becaus they were made to give Light upon it which they could not do at such a distance unless they were so great And their Number is Innumerable unto us and perhaps not fewer then of the Host of Israel in the Wildernes nor of that which Ioab gave up to the King Rotunde before he had compâ—eted it or of that which he still proceeded to complete untill he was hindred by the Plague Nor doth Moses lay any foundation of Judicial Astrology which is expressly condemned by Scripture Again in the Works of the Fifth and Sixth Day he describeth the Original Generations of Fishes Fowls and Beasts and most truly termeth them Living and afterward calleth their Bloud the Bloud of Life which our Learned Doctor hath lately discovered to be a most proper expression and citeth that Text in confirmation of his Discovery wheras formerly the Heart was termed Primum vivens ultimum moriens I have been informed by a Physician my Neighbor that having dissected an old Toad so farr as that he had taken out the Heart and afterward stepping aside before he returned again the Toad had crept away into his Garden where he found it aâ—ive and that it so lived some consyderable time In the last of all the Works of Creation that is of the little World Man he discovereth a new World of Mysterys not only as Man is the whole Scale of Nature and as there was another Proper Creation of his Intellective Spâ—rit but also how he was made in the Image of God in order unto Iesus Christ God-Man who by the Assumption of the Human Nature into the Divinity did also superadd and unite to this Scale of Created Nature the Creating Nature God himself which is the Anacephaleosis or Reduction of the Finite Creation to the Infinite Creator And I shall desire any Naturalist seriously to consyder this Natural Representation of the Messiah as he is thus the Infinite Completion and Consummation of Nature itself and Perfection of the Univers and so the Mediator both of Creation and Redemption that thereby God the Creator might gather together in one all things in Christ both which are in Heaven and which are in Earth even in him for so indeed Christ hath united in himself not only the Intellective Spirit of Man but also his Body yea the very Matter therof as it is said In him dwelleth all the fulnes of