AN ESSAY OF TRANSMIGRATION, In Defence of PYTHAGORAS: OR, A DISCOURSE OF NATURAL PHILOSOPHY.  

Principio Coelum & Terras, Camposque liquentes,  
Lucentemque Globum Lunae, Titaniaque Astra,  
Spiritus imus alit; totamque infusa per artus  
Mens agitat molem, & magno se corpore miscet.  Virg.  
Natura naturans naturat omnia.  
LONDON, Printed by E. H. for Tho. Basset, at the George in Fleetstreet, 1692.   

AN ESSAY OF TRANSMIGRATION, In Defense of PYTHAGORAS.   

THE Epistle Dedicatory. To Mr. LEY.  
'tWas you, my Dear Friend, with whom I first enjoyed the Pleasures of Friendship, and 'twas you that first invited me; though not into the Garden of the Hesperides, yet into a Field of great Usefulness, and infinite Delight; where, after the Fatigue and Embarrasment of a troublesome Employment, like the wearied Traveller, I have often at Night lain down, and refreshed my tired Spirits. If I have therefore nodded in the following Pamphlet, be you my Witness and Excuse.  
But whatever it is, to you, Dear Sir, of right it belongs, being that good Friend, that first showed me my Faults, and moved me to a Study, which has given me a true Prospect of the Trifles of Life, and how much more valuable the Unseen Things are, than those our Senses daily converse with. For,  

As the kind Heavenly Genius when we go  
Out of that Path appointed us below;  
Moved with great Pity t'our declining State,  
Does softly whisper, Turn; ere 'tis too late:   

So my Leander, when I went astray  
From the unbeaten Path of Virtue's Way,  
Swifter than Lightning darting from a Cloud,  
Stretched forth his hand.—   
But I forget I am in public, and that this is not my Province.  
This show, that the Body is too gross to enjoy a refined Pleasure, and that the Affections of a man given to the Delights of Contemplation and Search, are too lofty to be allured down to sensual Enjoyments. Aquila non capit Muscas. Des Cartes expresses it well: Voluptas quam percipimus ex intuitu rerum, quas oculi cernunt, minimè aequiparanda est cum illa, quam adfert notitia illarum quas Philosophando invenimus. The Pleasures of Sense, are in no sort comparable to those, which the Mind enjoys by Knowledge and Philosophy. So that Philosophy and Religion, or the latter alone, have truly the better on't in this Life, as well as the next. God bids fairer for our Service, than all things else besides.  
But to do Justice to both; I must acknowledge the Sensualist has Pleasures and Diversions (such as they are) more ready and at hand, than a man of Thought and Retirement. The one had need but look out, and he sees something that is ready to fill up the narrow Faculties of Sense presently, whilst the other must go farther off, and with great industry find out an Object that is noble enough to divert and entertain him. The Pleasures of the one, are like Diamonds, rarely to be found; but of the other, like Pebbles, every where to be had. Yet this Advantage the Learned and the Wise, the virtuous Philosopher, when advanced to some Height, has over the other, that he carries his Pleasures with him, in the Streets, or in the Fields, or even in disagreeable Company, can find useful and pleasing Thoughts, both to delight and improve his Mind; who not only dares be alone, but finds infinite Pleasure in the Contemplation of the several parts of the Universe; to whom, with Jacob, the World is a Bethel; for he can turn the Darkness of a Dungeon, into the Light o a Divine Palace, and behold Nature ascending and descending, like the Angels on the Ladder. But not to pretermit any of the excellent Advantages the Dissolute enjoy.  
The one, I must confess, more constantly gains his Point, than the other; for what with his sordid Flattery, and Baseness of Spirit towards the Great and Haughty, his Insolence towards the Modest and Humble, and other mean and disingenuous Arts towards all, he obtains what he desires. But did a Beggar gain a Crown by such means, he were not worth my Envy; for when a little Affliction befalls such an one, so loose is his Constitution, by the unsetledness of his Principles, (if a constant Bias to Baseness of Spirit may be called unsettled,) he dissolves under the weight of a little misfortune; a few Weeks imprisonment puts an end to his Life: But how does the Virtuous sit smooth and sedate, whilst Lightning invades his Eyes, and Thunder his House? Who though he would dissolve in Tears, for the least voluntary Sin, yet would not shrink to see the World in a general Conflagration; who goes out of this Life with the same Joy a man goes to see his affectionate Friend. Give me the man, who having secured the Divine Love by an universal Obedience, carries his own Heaven with him wherever he goes; that can see in every Field enough of the Divine Wisdom to fill all the Powers of his Soul with a lasting Joy and Pleasure. Compared to these, how mean are the Thoughts of a last Night's Debauch, or the expecting ones of another? How sordid the Contemplation of many Bags, and how empty the Titles of Honour? For my part, I have not Sense enough to distinguish any real difference between a Feather in a Child's Cap, and a Ribbon cross the Shoulders of a Man. Ah! how foolish is Mankind to neglect the solid Joys of Wisdom and Philosophy, for the Rattles and Trifles of Life! So that (the next World apart) with great Truth I may affirm, That the most voluptuous Man alive, enriched with the Fancy of Aristippus, or a Lord Rochester, that does indulge his Senses with all the Art that Wit, Health and Riches can lay together, that has all the Court which the Devil in Nature, is capable of making to him; falls infinitely short of the Pleasures of a Man, that has a good Understanding, well governed Affections, and but a moderate Fortune to enable him to enjoy the Pleasures of Philosophy, and to exert his Religion in the pleasing Offices of Charity and Affection.  
The Cynics and Stoics will charge me with a surplus of Ingredients to the constitution of Happiness; but I conceive their Notion of it to be Romantic and Fanciful; but that of the Peripatetics and Epicureans sober and wise. For Externals, in the hands of a wise man are good Instruments even of Beatitude; and Pleasure and Pain must have some difference even in the opinion of a Philosopher that is conversant in the World. 'Tis a foolish thing to make Virtue the Object of a wise man's choice, and then set it above his reach, at least above his desires; Virtue 
a Thus high the Cynics and Stoics advanced Virtue, whose sole Reward, which itself brought, they held sufficient to conquer the Miseries of Pain and Want.  I mean, stripped of Health and Necessaries, and clogged with Pain and Misery, without the Prospect of a future Life. But the Cynic indeed had Wit, when being blamed for giving a Pattern above Human Life, said, he was like the Singing Masters, who sung a Note too high, that their Scholars (who would naturally fall short of their Master) might reach a true Pitch.  
I must confess, when I consider the Lives, not only of the Cynics, but others of the Pagan Philosophers, and to what a Noble Height they advanced their Minds, merely by the due exercise of their Understandings; how meanly and contemptibly they looked upon sensual Pleasures, to that degree, that the former trampled upon Riches and Honour as vile things; Antisthenes, the Father of them, saying, he had rather be mad, than given to Sensuality; and Heraclitus contemned his Body, esteeming it as Dross, taking care for the Cure only as God should command him, to use it as an Instrument; and this not as a sudden Fit or Passion, or Declamation of Wit, but as a settled Principle rooted in their minds, and exerting its Fruit and Effects in their Lives: I blush both for myself, and other Christians, to think how impetuously we pursue the things of this Life, and how coldly those of a better.  
It may be enough to make a Christian ashamed, even in Heaven, to see Hermes, Pythagoras, Socrates, Plato, and the whole Crowd of virtuous Heathens there, bearing the Honourable Badges of Mortification, and the Noble Scars of Reproach, and Wounds, for virtue's sake, as a Sacrifice pleasing to God; whilst the Christian, at a distance, beholding in himself the Marks only of Professing his Religion, where there was no danger in the doing it, and having received much, gave a little, and loved with Sincerity; and yet how few are there reach this Pitch? What Christian is there from the Debauchee to the Professor, that conquers a Lust, subdues a Passion, or resists a charming Temptation Christi gratia? If the Lascivious grows chaste, 'tis not because his mind is changed, but his Spirits are weak, and his Blood low: But how did Socrates, of fierce and choleric, become calm and sedate by Philosophy? And can Philosophy do more than Christianity?  
But why do I say this to you, my Dear Friend, who know all this, and your own Merits too (or you would want Judgement) and are yet contented in a low Sphere, grateful to the Almighty under a narrow Fortune; whilst you see others, that set no Bounds to their Actions, with a mean Understanding acquire Riches and Honour. I know it is easy for the Rich to speak fine things of a low state; what Physic it is to the mind, and how it reduces the Fever in the Soul, to a good Temper. But for a man that is generous in his Nature (which Plato tells us, is the best kind of Nobility) and who would embellish his mind with all the Useful Knowledge and Learning that can be had, to be stopped in this commendable Ambition, against the Career of his Desires, and to acquiesce, requires the Philosophy of an humble mind, which is often a stranger to the Learned. This is more difficult than to conquer Kingdoms.  Fortior est qui se— 
You are therefore the truly great Hero I have chose to defend this Essay, which (tho' it has been disbelieved by all, because not considered by the learned, nor understood by the Vulgar) you will do, neither by the dazzling splendour of a bright Star and Garter, nor the clashing and thundering Noise of Swords and Guns, nor by your ten Thousands, but by the soft Voice of Reason and Philosophy, which is more valuable to the Wise and Virtuous.  
Adieu, Dear Sir, and may you enjoy a calm and serene Mind, flat and languishing towards the World, but active and vigorous, and full of Hopes towards Heaven. May the Light of Wisdom and Knowledge fill you full of all Joy and Ecstasy; and as no Variation of Fortune, has, or ever shall alienate my Affections from you; so let ' no Disappointment abate your Zeal for the Honour of our most Munificent Benefactor, (for whom you can never do too much,) since He always chooseth best for us, and never denies us, but for our greater Good. I am (what Words need not express)  
Your Affectionate Servant, Whitelocke Bulstrode.   

THE PREFACE TO THE READER.  
I Writ this Essay for my own Satisfaction and Use, and now publish it to vindicate the Honour of Pythagoras, whom, though I would not, with the Heathen, Deify for his eminent Works; yet I would defend him from the Calumny of the World, so unjustly cast upon him, as the Author of an erroneous Doctrine. This is a Tribute, all Men that pretend to Letters (to which I do the least) owe him, that has advanced Learning; especially to Pythagoras, who seems to have been a Treasury of Knowledge, and that Fountain that watered the Grecian Empire with all that Learning they afterwards boasted. Nor were his Morals less refined, than his Knowledge was eminent, and his Wisdom was equal to both; so that should I give an Account of his Life, how careful he was to subdue all sensual Passions; how temperate in his Diet, clothes and Sleep; how indefatigable to improve and adorn his Mind with all the Knowledge that was to be attained; how zealous to promote the Honour of God, and the Good of Man; how careful to reflect on the Errors of the Day; and in short, to advance all Virtue, and depress Vice; 'twould put most of us out of countenance, to be so much outdone by a Heathen. The Vindication therefore of so good and great a Person, I hope, will not be thought impertinent.  
But besides that, I propose to manifest this Opinion, not only as Orthodox & Philosophical amongst the Ancients, but as True and Evident in Nature. Though were it only a speculative Notion, and of no Use, as for me, it should have slept in eternal Shades; but in regard it acquaints us, in its full Latitude, with the various Operations of God, the Generation and Dissolution of all Created Being's, under Heaven, i. e. the Animal, Vegetable, and Mineral, the Accesses and Recesses of Life itself; it is a Subject not so mean as to be despised, though it may be here but indifferently handled.  
Epicurus, who has defined Happiness well, places it in the Tranquillity of the Mind, and Indolence of the Body. To attain this, he makes Physics as necessary as Ethics; for without knowing the Causes of Things, Fear and Doubts perplex the Mind, and disturb that Quiet which is necessary to Happiness.  
I am sure it is the Duty of all Men, that have Capacity and Opportunity, to look into the Works, as well as Word of God. The Heathens had no other Book to read the Majesty, Wisdom and Power of God in; it was the Heavens that declared to them, as well as the inspired King, his Glory. Nor does the Knowledge of God's moral Government of the World, supersede the Consideration of his Natural; the latter being as worthy our Admiration and Praise, as the former is of our Love and Affection.  
'Tis true, God has in nothing so intensely exhibited his Love to Mankind, as in giving his Son; nor can Man receive a greater Honour, than by being the Temple of the Divine Mind. The Consideration of which, may well strike us with Astonishment, the Favour is so immense, and aught in Justice to raise our Thoughts above the Dregs of Sense.  
But though a Man, in so large a Field as this, may never want Matter to exercise his Thoughts upon, and to raise his Mind to a noble Height; yet whoever considers the Nature of Mankind, will soon find, that the Mind of Man is of a very inquisitive and capacious Nature; that variety of Subjects are more necessary for his Mind, than of Food for his Body; that by this he enlarges his Faculties, advances his Thoughts, and comes to discern a clearer Light and Knowledge of Things. Nay, the Acts of Religion itself, are often better performed, with more Vigour and Zeal, after some Recess, than when often repeated without some Diversion. And God having created such Variety of Things, wherein dwells so great an Excellency, does more than hint to us our Duty to inquire after them.  
The Reproof of the Psalmist, They neglect the Works of God.— That the Works of the Lord are great, sought out by all that have pleasure in them; That they are worthy to be praised, and had in honour, and aught to be had in remembrance, and spoke of; That the Power and Glory of God might be made known unto Men, does include a Command to search into them. Isaiah, speaking of the Jews, saith, They regard not the Works of the Lord, neither consider the Operations of his Hands. Therefore my People are gone into Captivity, because they have no Knowledge. God preferred our Knowledge of him, even under the Law, to Burnt Offerings; and the Reason is plain; for unless we know somewhat of the Nature of the Eternal, we can neither pay that Love to his Goodness, nor Reverence to his Power, which we owe to both; we can in no sort serve him acceptably, but we shall run into the Superstition of the Athenians, who dedicated Altars Deo ignoto.  
For my part, I know no difference that distinguisheth Men from Brutes, but Knowledge and Virtue; the first makes us like Angels, the latter like God. Be ye holy as I am holy. But Virtue without Knowledge, runs into Enthusiasm and Superstition; and Knowledge without Virtue, gives us the Tincture of Satan. Both therefore are to be sought, which may be attained by a little industry; for surely we are not born to eat, drink and sleep, and gratify our sensual Appetites, like Beasts, (nay they all perform some beneficial Offices to Men,) nor to snort in the Air, like a Colt; nor to trample on the Earth, like an Ox; nor to walk in the narrow Track of our Employment, like a Foot-post; but to contemplate the Divine Operations, and to look up towards God with Gratitude, for making so glorious a World, replenished with such admirable works for the Use and Benefit of Man. If this be not so, and that it is sufficient for a Man, to attain an Excellency in his Employment, though he has a liberal Education; what difference is there between a Littleton and a Van Dyke, both famous in their way?  
I must agree with Epicurus, That Justice is the common Tie, without which no Society can subsist; 'tis that Virtue, which gives to all their due, and takes care that none receive Injury. 'Tis therefore one of the noblest Employments; yet if the knowledge thereof, (for I speak not of its Morals,) be confined to a City or a Country; if it be merely municipal, when removed from one's Country, 'tis but Pedantry; and therefore no Man has Reason to value himself much on that account. But the Philosopher is a Citizen of the World, acquainted with the Pandects of Nature; the other a Citizen of England, Venice, or Holland, and confined to the Walls thereof.  
The employing our Thoughts, how the Earth is continually sending forth a Vapour; the Sea, and all its Rivers, giving up their refined Parts into the Air, to meet, and allay the scorching Influences of the Heavenly Bodies. That since the Water of itself is too gross a Food for the Lungs, and the Celestial Heat too violent and intense, to cherish and support us; therefore God stretches out the Waters on the Wings of the Wind, and rarefies the same; and that it may be exempt from excessive Cold, impregnates it with Vital Heat, to become the truest Food of Life.  
That the Heavenly Bodies are continually at work for us, by their perpetual motion, emitting a vital Heat, which clothing itself with an Aerial Vest, enters into the Chambers of the Deep, and there frames all that Variety, which, coming forth, we call the Works of Nature.  
And that the Earth may not be too dry, nor the Rivers too empty, by a constant yielding up their Moisture into the Region of the Air, on the absence of the Sun, the Vapour condenses into a fertile Dew, which descending, cherishes the thirsty Plants; and lest this should not be enough, the Clouds become Storehouses of Water. And whereas the inward Parts of the Earth are kept moist and cool by the infinite Channels, through which the Waters pass; so the upper parts are refreshed by a more plentiful Irrigation, which is of more virtue than Fountain-water, having somewhat of the Heavenly Influences. He that beholds the Rays of the Sun against an opake Body, darting obliquely on the Earth its Seminal Virtues, and considers that by the Command of the Eternal, the Wheel of Providence is continually at work for us, (which brings Life itself, being nothing else, as the Learned Monsieur d'Espagnet says, but an Harmonious Act proceeding from the Union of Matter and Form, constituting the perfect Being of every Individual,) which the Ancients sometimes represented by Vulcan in his Shop, making and hammering out curious Works. I say, be that considers these things (which a mean Understanding is capable of,) if he has any spark of Gratitude, any Sense of Obligation; nay, if he is not worse than a Brute, and more stupid than a Block, must be inflamed with the Love of so immense a Bounty; which when he is, be will naturally express it, not only by an entire Obedience to so infinite a Goodness; not only by an abstinence from all appearance of Evil; but by choosing to do what is most eminently Good, and most highly acceptable to him. Of what Use such a Temper of Mind would be, both to the Person in particular, and the World in general, I need not declare, since Love, (which Plato calls the most Ancient of the Gods,) is the most ravishing Passion, and the most delightful Enjoyment: That Love, whose Centre is infinite Purity, who is continually issuing forth such emanations of Light, Joy and Pleasure on the Mind of Man, that we seem but faintly to dart back somewhat of that Love to the most Munificent, which the Shallowness of our Capacities were unable to receive; for he first loved us.  
'Tis impertinent here to describe the Beauty of the World, the Glory and Excellency of its Parts, the Harmony and Order, the Usefulness and Benefit thereof to Mankind, since Tully has done it in his Natura Deorum, beyond imitation: This Sir Roger L'Estrange has ingeniously Translated, and embellished with Learned Notes.  
The Wisdom and Order by which the Parts were moved, made the Stoics think, even the Parts themselves endued with an intelligent Mind, and therefore, weakly enough, called them Gods, not distinguishing between the Creator and his Works, which Epicurus hath well confuted. But I am passed my Tedder, and must ask Pardon of our Clergy for invading their Province.  
The Sum of all is this; 'Tis the Duty of Mankind to consider the Natural, as well as Moral Government of Divine Providence. This is the Mean to attain the End of our Creation, i. e. to advance the Glory of God, and exalt and perfect our Minds. If what I have hinted, does sufficiently show the Necessity of this, the Neglect of it is a Fault too obvious to need an Inference, and the doing it, an Advantage, that will justify (at least, excuse) the following Essay.  
I have but this to add, That whatever are the Faults of the following Discourse, I have avoided one, which the Learned generally incur; that is, of being too praeliminary: One must dig fifteen Fathom deep before one comes to the Oar; thus infolding a little Truth in so much Rubbish, makes him that has a quick Apprehension, and little Leisure, neglect the former for the sake of the latter. But this Fault proceeds from a foolish, though customary Fancy, that unless a Book has Folio 500 at the End of it, it makes no Figure on a Shelf, but is like to dwindle into the contemptible Name of a Pamphlet. Hence the dull and heavy Transcribers load Mankind with intolerable Burdens, and Men, like Asses, receive that Weight, which fills their Heads rather with Smoke and Fume, than Light and Truth.  
When I consider that the Wisest of Men have delivered their Thoughts of Men and Things, rather in short Apothegms, than tedious Discourses; and that the Witty Greeks brought even Arguments into the narrow compass of a short Sillogism; that Moses writ the History of the Creation in a short Chapter; and that He who is more than Man, communicated himself, and what was necessary for the Good of Man, in short Parables, that make a deep impression on the Mind; and in pithy Sentences, that may be writ in a Sheet or two of Paper. I am fully of opinion with the Ingenious Mr. Norris, That if Angels were to write, we should have fewer Volumes, and that the Brevity of this Discourse is no real Exception to its Truth.   

THE CONTENTS.  
1. THE mistaken Notion of Transmigration throughout the World; The Consequence of it in Asia, where 'tis believed. 
Pag. 1  2. The Proposition stated; That the Soul after its departure from the Body, does pass into some other Animal; this is spoken of the Sensitive, not of the Rational Soul. 
p. 4  3. Proved in part by way of Induction,— either that God makes new Matter and Form daily, to supply the perishing old, or that things pass and are changed into one another.— But God does not make new Matter, etc. 
p. 5  4. That Transanimation of Spirits may refer to Plants and Minerals, as well as Animals; for they have a Spirit, or vital Principle. 
p. 8  5. Of the Generation of Metals, and how the Spirit enters Matter. Of the Imperfect Metals, and their Cause. 
p. 9  6. Of the Perfect Metals, and how various Metals are in the same Place. 
p. 11  7. Of Stones; the Precious, the Common: Plants, of two kinds; what grow of themselves, and what are sown 
p. 14  8. Of Plants that grow of themselves, and the Cause of their variety. 
p. 16  9 Of their Figure, whence it proceeds. 
p. 20  10. Of the sowing of Seeds, and the setting of Plants. 
p. 22  11. Of the Generation of Animals. 
p. 23  12. How the Form leaves Matter in Animals, Minerals and Vegetables; and what then becomes of it; that it passeth into the Air, where it receives new Virtue. 
p. 25  13. That thence it flows down again, and animates a new Body, which is the true Notion of Transmigration. 
p. 27  14. Objection. That Animals convey a sensitive Spirit in Generation; how then descends a Form? 
p. 32  15. Answered.— That though they do convey a portion of specific Spirit, yet the universal cooperates; The manner how; from the Air. 
ibid.  16. Of the Air; and the Mischief of sulphurous Vapours, that they cause the Plague: The Way to foresee it, and a Dearth. Of Augary. 
p. 37  17. Homer's Juno explained. 
p. 43  18. Why the seven Planets called Gods. That the Philosophers did not adore all they called Gods. 
p. 46  19 Why so many called Gods. The first Principles of Nature, by the Philosophers of all Learned Nations called Gods, to conceal them from the Vulgar. 
p. 50  20. The Description of Nature in her Ascent and Descent, according to Homer. The Consent of the Philosophers about the first Principles. 
p. 54  21. The Publishing the Fables of the Ancients, an occasion of Idolotry; the Original thereof, though from beholding the Stars; yet not for the Reason R. Maimonides gives. 
p. 57  22. Of the Mysteries of the Ancients. 
p. 60  23. That all the Ancient Philosophers, that treated mysteriously of Nature, meant the same Thing under divers Aenigmas. 
p. 62  24. This made manifest by explaining an Egyptian Symbol according to the Chaldean Astrology, and Grecian Mythology. 
p. 63  25. Objections against Transmigration answered. 
p. 80  26. The Notion carried higher than what generally imagined. 
p. 82  27. Of the Identity of Form in all Bodies. 
p. 83  28. A Comparison of the Form in Animals, Plants, and Minerals. 
p. 90  29. Of the excellent Form in Metals, and of the perpetual Light made out of them; of the great difficulty thereof. 
p. 91  30. Objection against the Influences of the Heavenly Bodies answered. Objection, that the Earth hath Seed in itself, answered. 
p. 97  31. Other Objections answered, and the Conclusion therefrom. 
p. 104  32. That Bodies are not annihilated when their Spirit leaves them, nor new Substances made in Generation; but pre-existent Substances are made into one, which acquire new Qualities. 
p. 107  33. How Pythagoras might call himself Euphorbus, that lived many years before him. 
p. 110  34. Plato's Opinion answered, concerning the Degeneracy of the Effeminate. 
p. 111  35. Pythagoras' his Abstinence from Flesh, explained. 
p. 115  36. Transmigration in Plants and Minerals, demonstrable to Sense 
p. 116   

And this concludes the 〈◊〉 of Transmigration.  37. Four Things touched 〈◊〉 1. The Duration of Bodies. 2. 〈◊〉 Principles and Elements 〈◊〉 received, examined. 3. Some 〈◊〉 ristotelian Hypotheses examined and compared with those of Demo critus, etc. 4. How the 〈◊〉 comes to be filled with variety 〈◊〉 Bodies, abounding with 〈◊〉 Qualities, 
p. 〈◊〉  38. Of the Duration of 〈◊〉 and of the Calcination of the 〈◊〉 in the general Conflagration. 
p. 119  39 Of Principles and Elements and first, of Principles; how, 〈◊〉 when they came into the World 
p. 126  40. That there are but two Principles, notwithstanding the Chemists, and the Invention of Paracelsus. A Description of Mercury. 
p. 132  41. An Objection of reducing Things by Fire into three Principles, answered; Aristotle's Three Principles likewise answered. 
p. 138  42. Of Elements when distinguished from Principles. A short Description of the Air, the Earth, the Water, and the Fire. That by the Words (Heaven and Earth) are to be understood, the Form, and the Matter. 
p. 141  43. That Elements and Principles may be termed Equivocal, and that there are but Two. 
p. 147  44. An Answer to S— s, touching Four Elements; wherein 'tis showed, that there are but Two Elements; that of Water, the Passive Matter; and the Solar Influx, the Form. 
p. 148  45. Some Aristotelian Hypotheses examined, and compared with those of Democritus, That the Elements are not contrary and opposite, as Aristotle holds; but agreeing, and alike, in a remiss degree, according to Democritus. 
p. 150  46. Of the Primary Qualities in Bodies, (according to Aristotle,) whence proceed their Effects; and of the Atomical Physiology of Leucippus, Epicurus, and Democritus. Both Opinions examined. 
p. 152  47. Reasons against both; and for a middle Opinion. 
p. 157  48. Of the Original of Qualities, Herein the Creation is considered, and that according to Moses. 
p. 164  49. That these Words [The Spirit of God moved on the Face of the Waters,] are not to be understood of the Holy Ghost. 
p. 167  50. Of the First Day's Work: The Creation of Matter and Form, and dividing the Light or Form from the grosser Matter. 
p. 168  51. Of the Second Day's Work, or the Expansion, and Division of the Waters above, from those below. 
p. 169  52. Of the Third Day's Work: The Generation of Plants. 
p. 171  53. Of the Fourth Day's Work: The Collecting of the Light or Form into the Body of the Sun. 
ibid.  54. Of the Fifth Day's Work: The Generation of Fish and Fowl, by the Union of Water and the Form. 
p. 172  55. Of the Sixth Day's Work: The Creation of Beasts and Reptiles, and lastly, Man. 
ibid.  56. How the Earth comes to be filled with variety of Bodies, abounding with different Qualities. 
p. 173  57 That the various Accidents and Qualities of Bodies proceed from the various Intention and Remission of the Form; not according to Des Cartes, from the different Magnitude and Figure of their Principles: This illustrated by several Instances. 
p. 176  58. The Conclusion. 
p. 184    

LICENCED, January 2d. 1691/2.  
Ja. Fraser.   

OF Transmigration, etc.  
THis Opinion of Transmigration of Souls, which is fathered upon Pythagoras, is mistaken every where; but very grossly believed in Pegu, Magor, and other parts of Asia: For believing that the Soul doth pass into some other Creature, after its departure from the Humane Body, they abstain from no sort of respect to the most contemptible Creatures, and superstitiously avoid doing any hurt to that Animal whose Body, they think, contains the Soul of their deceased Father. Now, how they could tell, or why they should think, that this, or that Beast is thus animated, rather than another, I confess is strange: and what is more so, it seems from the Belief of those in Bengall, and other Parts of the East-Indies, (who imagine that the Souls of Good Men pass into Cows, and such useful Creatures; and the Souls of Bad Men into Crows and such hurtful Birds or Beasts,) that these People think it of the Immortal Rational Soul, rather than the Sensitive. For the Faculties of the Rational Soul are exerted naturally in the kind Offices of Beneficence and Humanity; but those of the Sensitive, only in Growth and Sense. It looks as if Folly begot, and Superstitious Fancy propagated this Opinion: Though to do Right to Pythagoras, who was doubtless a great Man, the absurdity of this Opinion is as far remote from his Sentiments, as the Manichaean Heresy is different from the Christian Religion.  
But Philosophy and Religion have both suffered alike by Ignorant Expositors: For what will not a wild Fancy and little Judgement, centred in a Man fond of his own Thoughts, produce? What strange Opinions in Religion? What barbarous Cruelties by Humane Sacrifices to the Heathen Gods, hath the World been filled with? Nor is Philosophy itself exempt from very odd Conceits. Thus are the best Things corrupted.  
But to return to our Author, whose Opinion asserted is, That the Soul, after its departure from the Body, passes into some other Animal. This is as strongly put as any thing said of him (for we have all by Tradition,) will bear. 〈◊〉 Opinion I propose to defend and free it from the Absurdities Men have put upon it, and restore it to its native Sense. But let me 〈◊〉 here, That I do not intend this Migration of the Rational Soul; but of the Sensitive and Vegetative Spirit; which Terms of Soul and Spirit, being often used as Synonyma's, have given occasion, especially to the Ignorant, to mistake the meaning of Pythagoras.  
He that considers the Frame of this World, the Contexture of Man, and the perpetual Vicissitude and Change of Things, will easily believe, that either God makes new Matter and Form daily, to supply the perishing old; or that Things pass, and are changed into one another, by a continual Circulation. But we all know that the Eternal having made the World by his Wisdom and Power, does preserve it now by his Providence and Goodness; so that we must be forced to acknowledge, not a new Creation, but a Mutation of Things, that begets this Variety.  
Man indeed is endowed with something more than the rest of the Creatures; he hath a Rational Soul, that should sit Precedent in his Body, govern his Passions, and direct his Affections. How little it does so, proceeds from the Vileness of our Wills, rather than the Degeneracy of our Nature: but we would excuse ourselves. Besides this, he hath a Vegetative or Sensitive Spirit, which is perfectly distinct from the Rational Soul, as well as Body: It seems to be a Medium to unite two Extremes, of a Divine Immortal Ray, and Gross Matter.  
I am not discoursing now of the Government of the Mind over the Sensitive Part, and what Obedience the one ought to pay the other; nor how they contend for Dominion, like Prerogative and Liberty in a disturbed State: But I am laying the Foundation of the Reasonableness of Pythagoras his Opinion, which is the Transmigration of Souls, or Spirits; for these Terms are used equivocally.  
To go to the bottom of this Question, 'tis fit to consider Nature in her several Provinces, Mineral, Vegetable, and Animal; for all created Being's on this side Heaven, may be placed under one of these Heads; nor are the meanest of them without a Spirit, or Vital Principle, which is all one; and these, like the Sensitive Souls of Animals, evaporate on the Dissolution or Destruction of their Bodies.  
To say how these Spirits leave their Habitations, before I offer how they enter, may be improper; I shall speak therefore of this first, and then of the other. Nor will it be impertinent, to the Defence of Pythagoras his Opinion, since Transanimation of Spirits may refer as well to Minerals and Vegetables as Animals; in regard they are all animated alike, as to Vegetation. I shall begin with Metals. 
Of the Generation of Metals.   
The Globe of Earth being 
How 〈◊〉 Spirit 〈◊〉 〈◊〉  placed in the Air, and the Heavenly Bodies 
a 〈◊〉 which 〈◊〉 the 〈◊〉 〈◊〉 you 〈◊〉 the 〈◊〉, 〈◊〉, or 〈◊〉, this Position answers them all.  moving round her, does receive into her Lap the Celestial Influences; they give Heat or Life, she, Passive Matter. 
b 〈◊〉 may be understood the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Orpheus, the Father of the Gods, with Vesta, his Wife; and what he and the rest of the Philosophers meant by a Generation of Deities proceeding from such Parents.   
The Air (the winged Messenger of the Gods) big with the Heavenly Fire, penetrates the porous Earth, and there abides. Being there detained, it is congealed into a moist Vapour, or subtle Water; and by the internal Vulcan of Nature sublimed in the Vessel of Earth, through the Pores and Chinks thereof, till meeting with compact Matter, that denies it entrance, or through defect of the moving Instrument, it falls back into the Nest from whence it came By which means it become less subtle, carrying with 〈◊〉 somewhat of the gross Matter, through which it passed both in its Ascension and Descension; it having not 〈◊〉 obtained the Gravity of a 〈◊〉 Body, but enjoying still the Privilege of a pure and subtle, 
Of the Imperfect Metals.  quick and volatile Nature it again takes another 〈◊〉 through the dark Chambers of the Earth; passing and repassing thus frequently thro' these places, it becomes the true Laver of Nature, washing away the Defilements thereof; which falling down with it, detains it, as in a Prison; and not being able to free itself from its Bondage, suffers the impure parts to be congealed together, with the pure Salt of Nature, its proper Habitation. And thus an imperfect Metal is made, diversified only by the difference of the heterogeneous Impurities, and the Remission or Intention of the Heat of the Place.  
But Nature, that tends always 
Of Perfect Metals.  to Perfection, makes an improvement from the 〈◊〉 carriage of this Foetus; for new Vapour passing Channels through these purified Channels, obtains what its 〈◊〉 could not, that is, pure and refined Salt, void 〈◊〉 heterogeneous Faeces. 〈◊〉 uniting with the warm Vapour, and being dissolved 〈◊〉 it, causes it to lose its Air vaporous Nature, and become a clammy Substance from which State (being digested by its own internal Fire and that of its Matrix, continually replenished by a 〈◊〉 Influx) it advances into a 〈◊〉 but clayie Body, till through length of Time, it become decocted into a more or 〈◊〉 ripe Metal, according to 〈◊〉 more or less Purity and Heat of the Womb.  
Thus in the same Vein of 
How various Metals are in the same place.  Earth, Metals of divers sorts may be found; as Albertus Magnus testifies in these words; In Naturae operibus didici proprio visu, quod ab unâ Origine fluit Vena, & in quadam parte fuit Aurum, & in alia Argentum, & sic de caeteris; quae tamen Materia prima fuit una, sed diversus fuit locus in calore; ideo diversitas loci, depurationis, Metalli diversitatem, secundum speciem fuit operata. In English thus: I have seen in the Works of Nature, from the same Original, a Vein of Metal, one part whereof was Gold, another Silver, and so of the other Metals: The first Matter of which never 〈◊〉, was one and the same but the degree of Heat in 〈◊〉 parts of it, was 〈◊〉; therefore the 〈◊〉 of that, caused the 〈◊〉 of the Metallick 〈◊〉, according to 〈◊〉 several sorts. But he 〈◊〉 doubts this, let him read 〈◊〉 Three Tracts of Eirenaeus 〈◊〉 Great, who deserves a 〈◊〉 of Gold to be erected to him in all the Colleges of Learning throughout the World.  
Stones fall under the 〈◊〉 Denomination with Metals 
Of Stones: The precious.  the best of which, through their great plenty of Heat and Light, give a Refulgency to the Matter, which is a Concrete of that Vapour, joined to a pure Salt Water, and shines even to the Superficies; their form being so intense, that they seem even to swallow up their Matter: Whilst the 
The Common.  Common, through their grossness of Matter, partly occasioned by the defect of Internal Heat, become dark and opake; their Generation being rather a Mixture of Earth and Water, baked in the Furnace of Nature, than the Impregnation of Passive Matter, digested by a lively Form.  
As for Vegetables, I divide 
Vegetables of Two Sorts; what grow of themselves, and what are sown.  them into Two Sorts; the one, those that grow of themselves, without any sowing; as Weeds and wild Plants: the other, those that are raised by Art, by sowing the Specific Seed.  
As for the First, The Production 
That grow of themselves.  of them seems to be thus. The warm Vapour that penetrates the Earth, is sublimed by the Internal Heat and passing through large Pores, arrives near the 〈◊〉; and carrying with 〈◊〉 or rather meeting there some what of the pure Salt, dissolves it into a liquid Substance, which pure Salt give a Specification to the 〈◊〉 Vapour, and is a sort of a specific Matrix to that Form which was before General and Universal; for Salts of 〈◊〉 sorts do abound in all parts of the Earth.  
Thus variety of Plants may 
The Cause of Variety of Plants.  arise (as we see they do) very near one another, differenced by the several Salts, through which the Vapour passed, and joined itself to them. For if the Air impregnated with Vital Heat, congealed into Water, is one and the same in all Places, free and undetermined, how is it possible it should have any Specification, but by somewhat it meets with in the Earth, that joining with it, becomes a Seed, and shoots up into a Plant 
* This is evident from Tunbridge, and other waters, which passing through Iron Mines, are impregnated with the virtue of the Mines through which they pass: Nay, put but a few Iron Nails into a little common water, for half an hour, and it shall have the same taste, not to say virtue; for the Ironstone is too hard to have much of its Particles washed off by the soft gliding of Water; and common Water is too weak a Menstruum to dissolve a Martial Body. ?  
This, I conceive, is the meaning of Democritus, and Galen, That the first Element of Things is void of Quality, that is, undertermined. But why the Salts of the Earth give to some Plants a bitter, to others a sharp Taste; that is, why are the Salts thus differenced? I had rather profess my Ignorance, than with Democritus and Galen, say, They are all one, but only in Opinion.  
This Question, how various Plants come to grow of themselves, appeared to the Great Du Hamel so difficult, that, though he starts the Question, he slips from it without a full Answer. His Quetion is in these Words: Unde prodeant quae à terra nascuntur injussa gramina? Nunquid forte à coelo formantur? Sed Coelum cum sit omni vitâ privatum, quî poterit vitam & sensum largiri? At last, after giving many Answers, and then confuting them, he comes to this doubtful resolution; Influxus Coelestes his inferioribus fortasse se applicant. But this comes not up to the Point. Who doubts that the Heavenly Influences occasion the Growth of Plants, and give the formal Essence to those that grow of themselves? But why the same Universal Influence produceth different Plants, which is the great Question, in that he is silent. This Matter having not yet been spoke to, at least as I have met with, and in regard the searching Nature to her Original and first Cause, is more excellent, than to solve Phaenomena's by their Effects, I shall say something to it in its Place.  
But to return from whence 
Of their Figure  I have digressed; taking things now as we find them, can it be a wonder that all Plants of the same sort, have much the same Figure and Colour? 'Tis not certainly from their manner of pressing through the Earth, that they obtain the same likeness; for how should it happen, that the Species of every Herb should have such a particular manner of pressing through the Earth, as to make it always retain the same shape?  
But I rather conceive that the saline Particles that join with the Vapour, being so and so modified, (for they must have some Figure,) do determine the genéral Moisture, as well to a constant uniform Figure and Colour, as to a particular internal Nature and Quality. Not unlike 
This difference of Qualities Epicurus imputes to the various transposition of Atoms.  the very minute Seeds that we see, whose Taste does more truly demonstrate the Nature of its Plant it produces, than the Microscope can find out its Figure, and yet its Figure is owing to the Modification of the Seed.  
Thus Minerals and Vegetables seem to be made, not by Creation, as at first, out of nothing, but by the Union of Matter and Form, blessed from the beginning by the Word of God, Crescite & multiplicamini. This for the first sort of Natural Productions.  
As for the latter (i. e.) the 
Of the sowing of Seeds  sowing of Seeds, and planting of Trees, (which came in with the Curse,) their Production may justly be called Artificial; but neither are they produced without the assistance of the Universal Spirit; for being sown in the Earth, the moist Vapour (wherein the Universal Spirit rests,) dissolves the Body of the Seed, whose vital Principle being let loose, becomes active and vigorous, and meeting with the Vapour of the Earth, (like dear Friends) embrace and unite; and being of an homogeneous Nature, grow up together, the General Moisture being first determined by the Particular.  
The Growth of Plants is 
Of Plants.  the same, the porous Roots sucking in the moist Vapour, which is assimilated into the Nature of the Tree, by its specificated Virtue.  
As for the Generation of 
Of the Generation of Animals.  Animals, they are not unlike the Production of Vegetables, raised by particular Seed. The describing of which, may offend a chaste Ear, or excite a lascivious Mind; therefore I omit it.  
But this Opinion, it's plain, the Learned Ancients were of, when they declared, That Man was not propagated by Coition only; but that the Universal Spirit, which flows principally from the Sun, has a hand in it. And therefore they affirmed, That Sol & Homo generant Hominem; which I shall explain more particularly hereafter.  
For as Man is not supported by Bread and Meat only in his sensitive Capacity; but by a secret Food of Life, that is in the Air: so neither is he generated by the Union of Two Sperms only, without the assistance of that secret Spirit, that enters the closest Caverns; whence 'tis said, Non datur Vacuum.  
It being now said how the Spirit enters, and vivifies Matter, it remains, that we give an account how it leaves it again, and what then becomes of it.  
There are various ways of 
How the Form leaves Matter in Animals.  dissolving Nature in all the Parts of her Dominion. Animals are destroyed either by the Consumption (through the length of Time) of their Radical Moisture, (the Oil that maintains the Flame,) or by accident, or violence; when the Sensitive Spirit (for we speak not of the Rational) leaves its Habitation, and returns into the common Receptacle of Sensitive and Vegetative Spirits, the Air, from whence it came.  
Minerals and Vegetables 
How in Minerals and Vegetables.  are destroyed by Fire, and evaporate likewise into the Air, (I mean the volatile.) Here it was we found them at first and here, in a little circulation of Time, we may perceive them again. Now 
What then becomes of the Form, that it passes into the Air, where it receives new virtue.  being let loose from that Prison, where the Spirits 〈◊〉 Forms were detained and specificated, a little Time restores them to their native Simplicity and Universality and flowing in an Ocean where the Celestial Influence are continually descending and Vapours ascending (like the Angels on Jacob's Ladder, they receive new impresses 〈◊〉 Virtue, to fit them for farther Service.  
Thus Nature is never idle, and thus with Plato, all things are in a continual Alteration and Fluctuation: Nothing, according 
Mundus nunquam est, moritur semper & nascitur; id tantum habet constantiae, quod divina Providentia ab eo nunquam recedit.  to Pythagoras, is simply new; nor any thing, according to Trismegistus, dies; but all things pass, and are changed into something else. For all mixed Bodies are made of the Elements, into which, after a little time, they are resolved again. Thus Porphyry tells us, that every Irrational Power is resolved into the Life of the Whole.  
And thus these Spirits being 
That thence it flows down again, and animates a new Body, which is the true Notion of Transmigration.  ready and fit to impregnate new Matter, and She 〈◊〉 to desire it, according to the Axiom of Materia appetit Formam, ut Foemina Virum the same Spirit which animated one Body, may, on its Dissolution, animate another, which I take to be the meaning of Pythagoras his Transmigration of Souls, or Spirits. Hence Lucretius,  

Huic accedit uti quicque in 〈◊〉 Corpora rursum  
Dissolvit Natura; neque ad 〈◊〉 interimit Res.   

" Nature the Form from Bodies oft unties,  
" New Bodies to inform, whence nothing dies.   
If this be not so, I would 
If Bodies are not annihilated, much less are Forms  fain know, what becomes of the Form that animates Minerals, Vegetables, and Animals, not to speak of their Bodies, which are only changed, not annihilated. Can that Spirit that gives Life and Motion, that partakes of the Nature of Light, be reduced to nothing? Can that Sensitive Spirit in Brutes, that exercises Memory, one of the Rational Faculties, die, and become nothing?  
If you say, they breathe their Spirits into the Air, and there vanish, that is all I contend for. The Air indeed is the proper place to receive them, being according to Laertius, full of Souls; and according to Epicurus, full of Atoms, or intelligible Bodies unapparent, the Principle 〈◊〉 all Things. For even this Place wherein we walk, and Birds fly, though it is properly rather Water rarefied, that Air, (as I have proved by a Magnet attracting it,) yet it is thus much of a spiritual Nature, that it is invisible therefore well may be the Receiver of Forms, since the Forms of all Bodies are 〈◊〉 we can only hear and see its Effects; the Air itself is too fine, and above the Capacity of the Eye. What then is the AEther, that is in the Region above? And what are the Influences or Forms that descend from thence?  
The Pythagoreans held, that the Souls of Creatures are a portion of AEther; and all Philosophers agree, that AEther is incorruptible; and what is so, is so far from being annihilated, when it gets rid of the Body, that it lays a good claim to Immortality.  
Treasures fallen into the Sea, are lost only to them that cannot find them, witness our late Expedition. The Spirit is not lost, but moving in the Air, in its natural Sphere, where it obtains new Strength and Vigour. It passes into the Air, as the Rivers flow into the Sea.  

Omnia mutantur, nihil interit errat & illinc,  
Huc venit; hinc, illuc, & quo 〈◊〉 bet occupat Artus  
Spiritus, etc. Ovid. Met 〈◊〉  
Lib. XV.   

" The Spirit never dies, 〈◊〉 here and there,  
" Though all things change it wanders through the Air.   
But do not Animals convey 
Objection. That Animals convey a Sensitive Spirit in Generation.  a Sensitive Spirit as 〈◊〉 as Body, in Generation? How then descends a Form?  
I agree, they give a Portion on of Specific Spirit; yet this 
Answered. Though they do convey a portion of Specific Spirit, yet the Universal 〈◊〉  hinders not, but that as the Body is supported by Food in which there is a portion of Spirit, and as the Animal Spirits, that are continually flowing forth, are supplied by the Influx of new, and assisted by the Universal: so in the Business of Generation, as well as afterwards, the Specific Spirit is enlarged and multiplied by the Influx of the General, or Universal. Now this is more or less according 
The manner how the Universal Spirit joins with the Specific, in the Generation of Animals.  to the activity of the Specific Spirit; which being of the nature of Light, doth attract its like with more or less vigour; not much unlike an enkindled, though not flaming Lamp, whose Smoke or Effluviums, reaching a neighbouring Light, attracts it, and becomes enlightened by it at a distance; and by how much the Effluviums are more powerful, they attract a greater Proportion of Light: For Light naturally joins and unites with Light, as Fire with Fire; and the Souls of Animals (the Rational excepted,) are a Ray of Heavenly Light.  
Hence it comes to pass, that, in Men, Horses, and other Animals, you shall have a vast difference; the Race of some, appearing always full of Life, and, as it were, all Spirit, whilst that of others, are always heavy and dull, and as it were, half animated. And thus it is in several Plants, which every Gardener knows by experience; for you shall have, in the same kind, some produce great increase, and others very little, in the same Soil. Now I see no Reason, why the Universal Spirit may not join with the Specific in Generation, as well as afterwards. And why not in that of Animals, as well as in the Production of Vegetables? For though it is in the moist 
That the Universal Spirit is more plentifully in the Air, than elsewhere.  Vapour latent in the Earth, as I hinted before, and imbibed more or less plentifully, according to the activity of the Form; so is it more intensely in the Air, in its proper Sphere; for the Universal Spirit lodging principally there, permeates through all the Parts of the Universe, and is that Nature that is always ready, and at hand, to vivify disposed Matter.  
That the Universal Spirit 
That the Animal Spirit increases in Animals.  does multiply the animal one, after the Birth, is obvious to the Understanding of all Men; for that portion of animal Spirit that animates an Infant, would scarce give motion to a Manly Bulk. But I think we may with as much reason deny the Growth and Increase of the Body, as that of the Spirit. All Men that know the Benefit of good air, and the Mischief of bad, must acknowledge it. How do the weak and languishing in a good air recover Strength, and obtain new Spirit and Vigour? And how languid and sickly do Men become in a bad?  
And this may well be; for the Animal Spirits are of an Aereal Principle; which appears from hence; whilst they inhabit the Body, through the intimate Union with the Air, the Body is preserved sweet; the Air continually flowing in, adding new stores of Life, and giving Motion, as it were, to the whole Machine: But when the animal Spirit is departed, then for want of that Communion, the Body putrefies and stinks. Hence Anaximenes makes Spirit and Air Synonyma's.  
The Reason of bad Air is 
The Mischief of Sulphurous Vapours fluctuating in the Air; that they cause the Plague.  occasioned by the grossness of the Watery Humours, or Sulphurous Vapours that annoy the Celestial Influences, by adhesion to them. When the Arsenical Vapours are multiplied, it begets a Plague; and it's more or less mortal, as they increase or decrease. Dismal was the Place that Virgil speaks of;  

Quam super haud ullae poterant impunè volantes  
Tendere iter pennis; talis sese Halitus atris  
Faucibus effundens, supera ad convexa ferebat.  
Hnde locum Graii dixerunt nomine Avernum.   

‛ O'er which no Fowl can stretch her labouring wings  
‛ Such are the Fumes arising from those Springs,  
‛ They mortal are, and fill the Atmos-Hall;  
‛ Whence do the Greeks that Place Avernus call.   
These Sulphurous Exhalations destroy Plants and Fruit, as well as Animals; Plants being blighted, and Apples being spotted, even with blue spots to the Core, in the late Sickness-Year, where the Plague raged. The knowledge 
A Means to foresee a Plague.  of which, by the inspection of the Entrails of Animals, may be had and foreseen, and by removal prevented. For when the impurity of the air cannot be discerned by the Sense of Smelling, and when the Malignity makes no impression on the outward Skin, at least in its first approaches; yet the vital parts of Animals, which hold the closest and most intimate Communion with the Air, will presently discover, if there be an Infection in it, by the discolouring and putrefying the Parts; for they are first tainted, than the Blood, thence the Sore.  
Hence, I conceive it was, 
The Foresight of a Dearth  that Democritus, when he was reproached for his Poverty, told his Despisers, That he could be rich when he pleased: For by this Observation, being a great Dissector of Bodies, he foresaw a Dearth, and therefore bought up all the Olives. The Dearth happening, the Price of Olives rose; whereby he might have sold them to great advantage; but the Seller repining at his Misfortune, Democritus, like himself, returned the Olives at the Price he bought them.  
Democritus therefore commended 
Of Augury.  the Wisdom of the Ancients, for instituting an inspection into the Entrails of Sacrificed Beasts; from the general Constitution and Colour whereof, may be perceived Signs of Health, or Pestilence, and sometimes what Dearth or Plenty will follow. Augury thus stinted by wise Observation, and having regard to due Circumstances, may be useful; but the Practice of it amongst the Romans, as in foretelling particular Events to Men, and the like, was justly enough derided by Cicero.  
But all Arts have suffered 
The Loss of Arts.  by the additions of foolish Impostors; whence the unwary reject the Truth, for the sake of Error intermixed Hence Arts and Sciences have their Death, as well as Birth Hence the ting of Glass is lost; Yet I conceive, that they who have Leisure, and Knowledge in the Mineral Province, may extract a Sulphur from Metals, that will tinge and penetrate harder Bodies, than that of Glass. But to return to the Subject of Air, whence I digressed.  
The good Air, and the 
The Benefit of good Air.  Life and Spirit it brings, proceeds from the sublimation of a light Water, acuated with a volatile Nitre, which being rarefied and impregnated with the Heavenly Influences, conveys down Life, new Recruits to the Spirits of Animals, as well as to Plants and Minerals.  
This, if you can receive 
Homer explained.  it, is Homer's Juno, whom Jupiter let down into the Air, with a weight at her Feet, her Hands being tied with a Gold Chain to Jupiter's Chair.  
The Meaning whereof, is this, That the Spiritual Influences flowing from the Heavenly Bodies, are too subtle for a Descent, without a Body; that the Air is the Body or Medium, that conveys them down to the Earth. And though these Forms flow thus continually from the AEther, yet the Eternal God has the ordering and disposing thereof, and that it is not done without his Providence and Direction.  
Thus, according to Socrates and Plato, there are Three Principles of Things; God, Idaea, and Matter: God, the Efficient Cause; Idaea and Matter, the Formal and Material.  
I have now described Nature 
Superior, govern inferior Natures.  in General, the Commerce between Heaven and Earth, and the mutual assistance they give each other. The Waters giving forth a subtle Vapour, to dilute the scorching Influences, and the Heavens endowing it with a Vital Principle, sending it back into its Native Country, enriched with the Privilege of Life. The incomparable Encheiridion Physicae restitutae, speaking of these Things, has thus ingeniously expressed them. Haec est Naturae Universae Scala, Jacobo Patriarchae in Visione revelata; illae sunt Mercurii Pennae, quarum open, Ipse (Deorum Nuncius, antiquis mysticè dictus) Superûm, Inferorumque Limina 〈◊〉 adire credebatur: i. e. This is the Scale of Nature in general, presented to the Patriarch Jacob in a Vision These are the Wings of Mercury, (mystically 〈◊〉 by the Ancients, the Messenger of the Gods,) by whose help, he was believed frequently to visit the Courts of Heaven and Earth.  
Thus do Superior govern 
The Seven Planets called Gods; and why, in a large, not a strict sense.  and influence Inferior Natures; the former of which, that is, the seven Planets, for their Excellency and Beneficence to this lower World, the ancient Philosophers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render Gods; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their perpectual Motion. So the Eternal, by his Providence vouchsa sing to be always at work, they thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fitting Name for the Almighty. Not that God has properly any Name; (though Kircherus gives us Seventy two, all in different Languages,) yet we may invoke the Divine Majesty, by any of his Attributes.  
So that the Philosophers 
The ancient Philosophers did not adore all they called Gods.  themselves, (I mean those who were worthy of that Title,) neither believed nor adored a Multitude of Gods, nor intended them for Worship; but propter excellentiam, called both Things and Persons so. Thus Homer calls Sleep a God, when it hinders Jupiter from assisting the Trojans; and Hesiod, in his Theogonia, has infinite Deities Whatever is productive of something else with him, is a God; thus Contention is 〈◊〉 fruitful Deity, because it produces Trouble, Grief, Quarrels, Fightings, etc. So the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, might be given by the Greeks to some of their Hero's and great Persons, 〈◊〉 to Antiochus, who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without adoring them as the Title Majesty is now given to Kings; which being great in the abstract, is not an Attribute too low, even for the Almighty; and yet we do not adore them, when we call them so.  
Thus God himself is pleased in Holy Writ to call Great Men Gods; and thus the Appellative, Good, (whence the Name God is derived,) is applied by us to all excellent Things, as well as Persons. For Aristotle could prove, by 
Aristotle proves from Motion, that there can be but one God.  an Argument from Motion, the Being of one Infinite God, by showing that there must be a first Mover, who is the Cause and Origin of all Motion, who is immovable, One, Eternal, and Indivisible: Which several Attributes he has proved by irrefragable Arguments. But this Subject merits a particular Discourse.  
I shall only therefore add 
How the Philosophers came to call many Things Gods.  here, That Philosophy coming originally from the Poets, they treated of Things in a sublime and lofty Style; With whom every Hill was Olympus, and this Olympus, Heaven every Valley, Erebus; and every Prince, a God. And when they treated of Nature, they represented her as the most Beautiful Diana, no less than a Goddess, whom to behold with unclean eyes, was Death and to unveil whom indecently, to suffer the Punishment of Tantalus. The admirable Things spoke of her, (which the People always mistake,) made Asia fond to adore her.  
The Philosophers therefore, when they spoke of the First Principles of Nature, or of her excellent Operations, could call them no less than Gods, after the Laws of Poesy. And this, I observe, was an universal Custom in all Countries, the Names only differing, according to the Language of the Country; but the Thing was still the same. Hence are the Deities of Homer's Oceanus and Tethys, Orpheus his Ouranos and Vesta, the Romans Coelus and Terra, the Father and Mother of the Gods, (i. e.) the Formal and Material Principle of all Things. And for the Operations of Nature, they tell us of Rhea, whence Neptume, Pluto, and even Jove himself was descended. For the universal Spirit falling on the Water, they called Neptune, (à nando, says Cicero,) penetrating the Earth where Treasures are found, Pluto, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Riches and whilst floating in the 〈◊〉 Air, Juno, à Juvando; for all things live by Air; and because it included a Fiery Spirit, which digesting apt Matter, became Metal, the Metallick Nature: and by 〈◊〉 (if you take it not as an 〈◊〉, which here is not Jupiter ter Opt. Max. not a Person but Place,) is meant the Empyraeum; for that being 〈◊〉 to the Throne of the 〈◊〉 Majesty, was by a Metonymy not unfitly called by his name, who sits there. To imagine these, Persons, according to the Letter of the Poets, is beneath the Thought of a Man of Sense; to confute it, were to write to the Crowd: 'tis not worth lifting up one's Pen against it.  
These are all said to flow from Rhea, meaning the Chaos of Hesiod, and that dark Abyss, the holy Genesis calls void and without form; because of this Matter all things were made, which were afterwards divided and distinguished by an informing, 
a I say Created, because this Spirit of Light was on the 4th Day contracted into the Body of the Sun.  created Spirit of Light, raising the most subtle part into the highest Region, whither corruptible Matter cannot ascend.  
This Region the Philosophers called Empyraeum, Jove, or the Super-celestial Heaven. And as a further Description of Nature's operations, they tell us the Story of Thet is 〈◊〉 
The Description of Nature in her Ascent and Descent.  going to Vulcan's House of shining Brass, his falling into her Lap, when he was thrown down from Heaven, her mounting the Sky in a 〈◊〉 Dress, to visit Jupiter, who received her kindly, and placed her near himself. Hence is the Adad and Atargates of the Assyrians; the first representing the Sun, with his Beams bending downwards, the latter the Earth, ready to receive them.  
Then again for their Principles, this is the Mind and Water of Anaxagoras and Thales; the Soul of the World, that animated all the Parts thereof mentioned by Zoroaster, Pythagoras, Heraclitus, Plato, and Zeno. The Vesta and Jove (related by Herodotus,) of the Scythians; the Ur, i. e. Light or Fire of the Chaldeans, and Water of the Persians, (which the common People, through Mistake, worshipped) the Fire and Water of Hypocrates, which could do all things, the Aetes of Hesiod, that married the Daughter of Oceanus; that Fire, which some made synonymous with Sol; the Air, which they called Venus, the Virgin, (because not specificated;) and in a word, that Mystery, which the Ancients, with great Industry and Art endeavoured to conceal from the Vulgar, calling it by divers Names shadowing it in Hteroglyphicks, Aenigmas, and dark Fables, to the end it might not become common; but yet so, that the Industrious might by labour and search attain the knowledge of it.  
For as Esdras had his Books of Wisdom, which the Wise only were to look into; so had the Magis their Occult Philosophy, which they delivered down to their Sons of Learning, either Cabalistically, or in a Style the Common People did not understand. Thus Pythagoras and Aristotle had their secret Philosophy, which they taught only to some particular Persons, whose Wit and Morals they were well assured of. And though Aristotle published his Acroaticks, yet it was in such a stile, that he tells Alexander, that none but those who heard them discourse thereof, could understand them; that is, they were expressed in a manner difficult to be understood, to keep off the Multitude; yet they getting sight of the Fables of the Ancients, by the unlawful Publishing of them, by such as Hippasus, Hipparchus, and Empedocles, they became an Offence to them, (Scandalum acceptum, non 〈◊〉,) and thereby fell into Idolatry.  
The Original [of one 
a I say of one Species, for various were the parts of Idolatry; and there were several Origins from whence they sprang the Worship of the Stars not being the Original of all Idolatry; for most Nations adored several Deities. The Scythians ado red the Wind, as God being (as they say) the Cause of Life. The Chaldeans adored Fire; the Persians, Water; the Romans, Earth, under the Name of Vesta; the Egyptians, divers Animals and Infects; and all Nation had their deified Heroes.  Species,] whereof, might be as R. Maimonides saith, from the Worship of the Stars; 〈◊〉 surely not for the Reason he gives, (i. e.) from looking 〈◊〉 to Heaven, and behold 〈◊〉 their Splendour, adore them as the Ministers of God. 〈◊〉 Stars, he could not mean 〈◊〉 Fixed; (they might as 〈◊〉 have worshipped a Flock of Sheep;) nor is their Splendour considerable: If Planets; how comes Saturn, that is a dark & obscure Planet, scarce visible, that moves slowly, to have such glorious Things said of him (above the rest of the Planets, even of Sol himself,) whose Life was the Golden Age? This could not be from the outward Appearance, which takes with the People. This therefore could be no Argument with them for Adoration; but this was spoke of somewhat else, under the Homonymium of Saturn, which is highly valuable, understood by the Magis, (and therefore not adored,) though not by the People, for whom these things were never intended, nor yet for the Stoics, who trifled in this Matter.  
The Truth is, the Metaphors 
Of the Mysteries of the Ancients.  and Allegories, and the exceeding abstruse way the Ancients took of veiling their Knowledge in Natural Philosophy, shows, they were calculated only for the most elevated Minds, whose happy Condition gave them leisure and opportunity to advance their Contemplation into the satisfaction of experimental Certainty. Whence these Men knew what the meaning was of Jupiter's expelling Saturn, the Union of Mars and Venus, Saturn's devouring his Children, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Son Sadidus, Atalanta fugiens, etc. That these were not spoke of Persons, but Things, and are in no sort immoral; though some Pedants have given a barbarous Account of them; who, having daubed their Writings with Greek and Hebrew, would make one nauseate the Tongues, for the Stuff they deliver.  
Jamblichus tells us of the Symbols of Pythagoras, that without a right Interpretation, they appear like foolish, trivial Fables; but rightly explained, discover an admirable Sense, no less than the Divine Oracle of Pythian Apollo. But these were the Arcana Sapientum. Nam quae Sacerdotes condita in Arcanis habent, nolunt, ut Verit as ignota sit, ad multos manare; Poenâ iis adjectâ, qui ea in Vulgus proderent, saith Diodorus. That is, The Priests were unwilling, that those Things which they had concealed should come abroad; some Truths were to be kept secret, and Penalties inflicted on those, who would prostitute them to the Vulgar.  
Now that the Philosophers 
That all the ancient Philosophers that treated mysteriously of Nature, meant the same Thing under divers Aenigmas.  of all Nations, that were acquainted with the Mysteries of Nature, meant the same Thing under different Masks, will appear more evident, by explaining an Egyptian Symbol, according to the Chaldean Astrology, and Grecian Mythology. Though it must not be expected from me, whilst I am building up the Honour of Pythagoras, that I should violate his great Law of Secrecy; that I should manifest in public, what is fit only for the communication of an intimate Friend. But I shall offer enough to maintain my Assertion.  
The Egyptians, in their Symbols, 
Au Egyptian Symbol explained. According to the  were wont to paint Mercury youthful, with Wings on his Feet, and at his Head, a Caduceus in his Hand, twisted about with two Serpents, the Magical Number of Seven, etc.  
The Chaldeans, in their Astrology, 
Chaldean Astrology.  acquaint us, That Mercury is of the Nature of that Planet with which it is in conjunction; that with the Malevolent, he is Malevelent; with the Benevolent he is Benevolent; and 〈◊〉 he always follows the Sun.  
The Grecians, in their Mythology, 
Grecian Mythology  tell us, Mercury was the Messenger of the Gods was wont to pass from one to another, and that he was a Thief, etc. Now all these Three are but several Modes of expressing the same Thing; and that according to the Genius and Disposition of each Nation.  
The Egyptians affecting Painting, 
Egyptian.  were for communicating their knowledge of Nature, by that of Paint and Figure; as a wise and discreet way of concealing from the Vulgar, what was not fit, or necessary for them to know; but what the Wise and Learned by labour and industry might attain, without which, they were unworthy of it. Which Practice some continue to this day, as I have lately seen in Libro muto Philosophiae, Printed in France; and as may be seen in the Emblems of Maierus.  
The Chaldeans, that were 
Chaldean.  great Observers of the motion of the Stars, their Diurnal and Annual, their Retrogradation, and Progression, and in short, of the whole Oeconomy of the Heavenly Bodies, had herein sufficient Matter to allegorise all their Knowledge of Natural Philosophy, in the mysterious way of the Motion, Conjunction Opposition, etc. of the Planets; as some Men now use to do their secret Designs, under the Cant of Trade.  
The Grecians, when 〈◊〉 
Grecian.  Learning was brought them by Pythagoras, and some few others that traveled into Egypt amongst the Priests; being a witty People, abounding with a Luxuriant Fancy, did not like the dull and silent way of Symbols, which they called Hieroglyphics; wherefore they were for communicating their Knowledge of these things in a Poetic, Romantic manner, disguising the same with strange Stories, and fabulous Relations of Gods and Goddesses, Men and Women, Heaven and Hell; wherein they scarce gave any restraint to their Wit, or confinement to the Rules, even of Virtue or Decency; such is the Enthusiasm of Poetic Rage. Sometimes they mixed Morals with their Mythology; at others, neither sparing Heaven or Hell, Virtue or Vice, to represent their Knowledge and Experiments in Natural Philosophy.  
Thus when they would express the intimate Union of two Natural Bodies, because the enjoyment of Marriage confined the Fancy, and, as they thought, lessened the desire, nothing would serve their turn, but to heighten the Union, to bring in the Adultery of Mars and Venus: but yet their being caught by the power of Vulcan, and covered in an Iron Net, was sufficient to inform the Philosopher, that there was no more intended by this, than to show how close a Union these two Bodies would make by the power of Fire. ' The 〈◊〉 whereof was not casually mentioned, since there are some living, who have seen the Operation reticulatìm. Tho' after all, to do right to the Ancients; Ovid, and other Poets, that have collected the Grecian Mythology, out of their Philosophers and Poets, have (Poeticâ Licentiâ) added Inventions of their own, which are as apparently to be distinguished, as the bold strokes of an Apelles, from the shaking ones of a Tyro.  
Having said this, I shall first show what this Mercury is: Secondly, His Qualitiess Thirdly, How these Three Nations agree in their Descriptions of him, all of them meaning the same Thing under different Veils.  
But before I describe him, it is fit to premise this; That the Ancients, who studied Natural Philosophy, found a greater Excellency in the Mineral Province, than in all the Parts of Nature besides, and therefore applied themselves thereto, and in their Mythology, have discovered their Experiments therein.  
Mercury then is, what the 
Mercury described.  Chemists call Argent vive, and the People, Quicksilver; the Wonder of the World, dry, and yet current; fluid, and yet not wetting the hand, an imperfect crude Metal. For his Qualities, he is the most volatile of the Seven, (and may well therefore be called the Messenger of the rest, who are all Gods,) susceptible of any Form, yet will mix with nothing, but what is of his own Nature.  
With the Egyptians, he was the second Dynasta, according to Kircher, Aureumque Deum vocabant, (ex eo enim Sol oritur:) and as a Planet he was so too, according to Vossius upon R. Maimonides, in AEgyptiorum Hieroglyphicis, Stellâ Deus exprimebatur. A Messenger of the Gods, with the Greeks; a Planet, with the Chaldeans; both which call the Planets Gods; and with the Magis, who understood him, one of the Seven Metals.  
The Egyptians, to denote his 
Egyptian Explanation.  crude Nature, paint him young; his volatile, with wings on his Feet and Head; his Caduceus that works wonders, with two Serpents seven times twisted about; the mighty Power he obtains, when acuated seven times; that as the Egyptian Serpents were wont to destroy, so he than becomes powerful in the Dissolution and natural Destruction of Metals. This is that Serpent that devoured the Companions of Cadmus; and who they are, he that now knows not, let him be ignorant still.  
The Chaldeans, to show his volatile Nature, make him 
Chaldean Explanation.  a constant Attendant on the Sun; and to show his Mutability, and susception of divers Qualities, that he is of the Nature of that Planet, with which he is in Conjunction; Benevolent, with the Benevolent; Malevolent, with the Malevolent: (i. e.) joined with a Metal abounding with an Arsenical Sulphur, he assumes the Nature of that Metal, with which he is in Conjunction, and so becomes Arsenical; which being a poisonous Substance, may well enough be called Malevolent; but joined with a Metal abounding with a pure Metalline Sulphur, he changes and puts off his Arsenical Qualities before assumed, and then becomes impregnated with a true Metalline Sulphur, which for its excellency, may well be called Benevolent.  
The carrying this to its Height, would give a greater Blow to that vain Art of Judicial Astrology, than either Cornelius Agrippa, or any Author I have yet met with, hath given; and give a rational account, why some Planets are called Masculine some Feminine; some Choleric, some Phlegmatic Saturn cold, Mars hot, etc.  
The Grecians, to express 
The Grecian Explanation.  his young and volatile Nature, make him a swift Messenger of the Gods; call him Thief, for stealing the Arrows of Apollo; whereby they show his susceptibility of Qualities; that joined with Sol, acuated with the other Metals, he assumes his & their Virtues and Qualities, & steals from them their Nature and Essence. For Mercury is the same to Metals, as common Water is to Animals and Plants; and as this imbibes the Nature of the Animal or Plant decocted in it, so does that, the Nature of the Metal digested with it.  
Hence may be easily understood what Pythagoras meant, when he says, he received the Gift from Mercury, to know the Migration of the Soul, as it passed from one Body to another. This is that Proteus that assumes all Forms; but enough of this.  
I am not insensible, that I have gone against the Current of the Learned Kircherus the profound Vossius, and the industrious Galtrucius, Bochartus, Natalis Comes, and the rest of the College of Learning whose Memories I reverence whose Works I honour, whose Library-Keeper, I confess myself unworthy; yet no humane Authority ought to weight more, than the Reasons they give will naturally allow. So that I conceive all these Learned Men have followed one another, in the same Learned Tract of ancient Error, a sufficient 〈◊〉 for those who are fond of that old Notion, Quò antiquiùs, 〈◊〉 veriùs; which Hypothesis will not always hold good; for who knows not, that there was Darkness in this World before Light? That the Angels fell before Adam was created? That Adam was deceived even in Paradise, by the Great Impostor; and since that, the next Man, Cain, was both a Murderer and a Liar? He that considers how soon Sin entered into the World, and that ever since Mankind hath been beset with Sin, Error and Folly, (of which he has been very fruitful even from the beginning;) that the Devil hath advanced his Kingdom to a great height; that Error is more ancient than Adam, will not be easily persuaded to believe, that what is most ancient, is therefore most true, though gilded with a show of Learning. Were there not erroneous Tenets in Christianity coevous with the Apostles? Who then can say that the bare antiquity of an Opinion is a good Argument for its Truth? For my part I think it not fit to be the sole Criterion of Matters of Fact for we are to judge, not only how ancient the Historian is; but how agreeable the Thing delivered, is to true Reason.  
Now the Great Men 
The Fables of the Ancients refer to Things, not Persons.  was speaking of, have been exceeding industrious to find out to what Persons the Fables of the Poets do relate; when in Truth, they are not Historical Relations of Persons, but real and true Experiments in Natural Philosophy, though veiled in Fabulous Relations, to conceal them from the Vulgar: One Experiment whereof, will give more Light, than the Talk of all Mankind without it. The Explanation of which, may do great Right, I conceive, to the Ancients, deliver them from Calumny, and give some greater Light to the Learned World, than hitherto has been done, and yet so, as not to transgress the great Law of Pythagoras, or incur the Punishment of Theopompus or Theodestes.  
The Famous Lord Verulam has made this one of the great Pillars in the building up his Instauratio magna, wherein that Great Man saw, that the Wisdom of the Ancients 〈◊〉 couched in these Mysteries Of which Opinion I find like wise Sir Kenelm Digby. But 〈◊〉 was fit for the Learned 〈◊〉 of the Honourable Mr. 〈◊〉 the Ornament of our Nation.  
But to return to Pythagoras Can the Belief of this Doctrine, 
Objection.  that teaches, that Spirit set at Liberty, by 〈◊〉 Dissolution of its Body, may afterwards animate another Body, be an Argument for any man's paying a Deference to that Creature, whom, he fancies, the Spirit of his Father animates?  
He may with as much 
Respons.  Reason honour that Field, that produced his Father's Food, (being assimilated into his Nature,) or adore the Wind, (that continued Life to him,) as this Animal. For the Sensitive Spirit, after its dissolution from the Body, is no more his Father's, than the Air he expired, was a part of himself; it was nothing at first, but the Ligature of the Rational Soul and Body, which, when they are dissolved, as to them, there is an end of the Tie.  
No one sure will think this 
Objection.  Opinion does invade the Doctrine of the Resurrection since there can be no need of 
Respons.  a Medium, where there are no Extremes. The clothing of the Blessed Spirits after this Life, will doubtless be with a Robe of Light, because they are always to appear before the Father of Lights. Our Saviour's Transfiguration may give us a glimpse of this; but where Flesh and Blood cannot enter, what need can there be of a Sensitive Spirit?  
But I think this Matter 
Of the Identity of Form in all Bodies.  may be carried higher than the Opinion laid down of Pythagoras; for this very Particle of Light and Heat, when it is free from its Body of whatever sort, may penetrate Matter that may concrete into Stone or Metal, produce a Vegetable, or insinuate into an Animal-Matrix, and cooperate in the Generation of the Foetus; for it is homogeneous with the Vital Heat in all but their Specification. 'Tis true, Eirenaeus the Great, has said, There is nothing that has a Seminal Virtue applicable to two things. But this is spoken of a Seminal Virtue latent in some Body, not at Liberty and free, but specificated and determined.  
That this Spirit is universal, I need not go back to the first Abyss and Form, to show the Identity of Matter and Form in General, (which was afterwards divided and distinguished according to the Proportion of Matter and Form,) to prove the Identity of Spirit in all these Three. 'Tis enough here to show, that Minerals and Plants, (not to mention Animals,) being Physic and Food for Man, are, by application to him, assimilated into his Nature, and that only by the Power of his own Specific Spirit; which shows them to be of his own Matter and Form, or it could not attract and convert into its own Nature what is repugnant to it (
a Aliment (says Aristotle) must be the same potentially, which the Thing augmented, or nourished, is in Act. ). But that there is an Homogeneity of Spirit in all the Three Provinces of Nature, will appear from hence (if it be true) that from the Dross of Metals reduc d to Ashes, are generated Beetles; from Plants, Caterpillars; from Fruit, Maggots; and from putrefied Animals, Bees and Flies; so that an Animal Life flows from them all. And out of any Species of every one of the Three Kind's, may be drawn a Light burning, and fiery Spirit; which could not be, were they not homogeneous.  
The great difference which there seems to be between the several parts of the Creation, makes the People indeed believe them of contrary Natures. Thus the Vulgar can hardly think that Fountain. Water will ever become Wood, Leaves, Fruit, Bones, Sinews, Blood, and all the Parts of an Animal Body; But a Naturalist can easily discern, that the Water or moist Vapour, that dissolves the Seed, is by the Specific Spirit of the Seed converted into its own Nature, and shoots up into Branches, bearing Leaves and Fruit, whose grosser part increaseth the Body of the Tree. And so the Water drank by Animals, becomes converted into Nourishment, and is communicated into all the Parts of the Body, by which they all grow and are increased to a determinate Time. Thus are all the Parts of the Universe related to each other by the common Bond of the same Universal Spirit, which Parmenides in his famous Ideas calls That one Idea, which is the Foundation of all Singulars; out of which, as from a Thread, the whole Web, as it were, of Individuals, is woven.  
Now this Universal Spirit residing in many Particulars, is the Support and Foundation of them all; and is, according to Zenophanes, wholly together one; though for distinction sake, and that we may better understand one another in Discourse, we divide it into Three Heads, which are called Kind's, and into almost infinite Species, which are the Particulars.  
Thus we see Nature, tho' She is One, Pure and Simple, is yet beneficial to the whole Creation, and continually supplies the perishing Old, by the Gift, as it were, of New. And thus we may see, that without God, who is Nature's Governor, we can do nothing even in this world.  
O Eternal Wisdom! How excellent are the Divine Operations! How manifold the divine Goodness! whose Wisdom, Power and Love are no less evident in the Conservation, than the Creation of the World! If the Divine Mind should check Nature a few moments, this delicate Machine would be without Spirit, the world would be benumbed with an eternal Cold and Darkness, and an everlasting Death; all things would run back into their first Mass, Chaos, and dark Abyss, never to be renewed, without that Spirit that first banished Darkness, by separating the Waters, and enkindling in their most refined Parts (advanced to the Region Above) a Spirit of Light.  
To the Eternal therefore be infinite Praises by the pure Spirits of Men and Angels.  
He that thinks I do a dishonour 
A comparison of the Form in Animals, Plants and Minerals.  to Animals, in supposing, that that Spirit that animated a mean Vegetable, 〈◊〉 a sluggish Metal, on its leaving these Bodies, should give Life and Motion to an Animal Being, will easily see his Mistake, when he considers 〈◊〉 those Things are always esteemed most Excellent 〈◊〉 Noble that are of longest duration. Now we see, 〈◊〉 many Vegetables, and all Things of a Metallick Composition, do exceed Animals 〈◊〉 duration of Time. Besides all Things receive a value from their Usefulness; now though divers Beasts and Birds are very useful both for Food and Pleasure, yet 〈◊〉 of them are supported without Vegetables; nor can any Man plough, or go to Sea, without Metals. But this is speaking rather like a Merchant than Naturalist; therefore I shall wave it.  
That Spirit seems to me to 
Of the Excellency of the Form in Metals.  be most Noble, that has so digested the Passive Matter, which contains it, as to be able to defend it against all the assaults of the Elements; and on the other side, that Spirit seems to be most weak and unactive, that suffers its Body to be soon dissolved on their Intention. Now Vegetables and Animals do both perish in the Flames; but Metals do not: So that the Strength and Virtue they enjoy visible to every Eye, gives them justly the Precedence But could their Bodies be dissolved, and their Spirits 〈◊〉 loose, as we see in Vegetable Seeds, than their Excellency would be very manifest. 〈◊〉 that has seen the perpetual 
Of the perpetual light made out of them, and of its great difficulty.  Light to which they have been advanced by Dissolution does know what place 〈◊〉 merit in this Life; 〈◊〉 were the operation as easy, 〈◊〉 the Reason is evident, no ingenious Man would be without it. For my part I own myself herein, only Un 〈◊〉 yet he that is not able to 〈◊〉 a Bow, may yet give 〈◊〉 Wherefore, to this, I conceive there is need of an homogeneous Agent, defecated from all Impurity, and impregnated with a Metalline Sulphur, the former found in the House of Gemini, 
a This is Jargon to those only, who do not understand it.  the latter in that of Aries, by the benign Influences of Libra and Aquarius.  
But let none but the Happy pretend to this. He that can retire, and enjoy the Freedom of Horace his Countryman;  

Beatus ille, qui procul negotiis,  
Ut prisca gens mortalium,  
Paterna rura bobus exercet suis,  
Solutus omni foenore, etc.   

" Happy the Man from toilsome cares set free,  
" Who does regain Man's ancient Liberty,  
" Ploughing his Ground with Oxen of his own,  
By Parents left; 's free from Usurious Loan.   
To this Freedom of Thought, there is necessary a Knowledge of all Nature, a plentiful Fortune, and above all, a wise and a Learned Friend. Qui publicis 〈◊〉 bus & Muneribus funguntur, 〈◊〉 privatis & necessariis 〈◊〉 cupationibus jugiter incumbunt, 〈◊〉 summum hujus Philosophiae 〈◊〉 contendant: Totum enim 〈◊〉 illa desiderat, 〈◊〉 possedet, Possessum ab omni 〈◊〉 & longo negotio vendicat, 〈◊〉 omnia aliena reputans & flocci 〈◊〉. They who are 〈◊〉 tigued with Public Honours and Employments, or have continual Avocations of private & domestic Affairs, let them not pretend to the Heights of this Philosophy; for she requires the whole Mind; which obtained, she keeps, and retains him from all tedious Business; teaching him to slight all Things else as Trifles.  
This is an Eternal Bar to such as myself, who am bowed down to an Employment of daily Attendance, Me Miserum!—  
Well may the Qualifications above be thought necessary, since besides the Fineness and Acuteness of Mind, there is required Herculean Labour.  

— Non viribus ullis Vincere, nec duro poteris convellere fern.   

" This to attain, no Steel 〈◊〉 any Force,  
" Nor French Dragoons, 〈◊〉 Missionary Horse.   
For 'tis so difficult, that 〈◊〉 tells us, Mars being imprisoned by Neptune's Son Thirteen Months in a Dungeon, could scarce be set 〈◊〉 by Juno's help, though assisted by Hermes himself. 〈◊〉 meaning whereof, when have told you, that Mars the Son of Juno, and she the Metallick Nature, is too obvious to need an Explanation; for a Surcharge is nauseous to the Mind of an Ingenious Man.  
Now to remove all Objections to the Foundation of this Opinion of Pythagoras, and what is superadded: It 
Object. 1.  may be asked, How doth it appear that the Heavenly Bodies bestow an Influence, or Universal Spirit on the Earth? Why may not the Earth it 
Object. 2.  self be impregnated ab initio with Seed enough, to hold out for all Species to the end of the World?  
That the Heavenly Bodies 
Respons.  move and transmit Heat, we Both see and feel: Nay, this Heat beyond the Tropics, is so intense and powerful, that with us collected by a concave Glass, it will melt Silver, and that in a more extraordinary manner than a Culinary Fire is able to perform. Whence Mechungus affirms, that there is no artificial Fire able to give such a heat, 〈◊〉 that which comes down from Heaven. We see Infects, sort of Animals, in a feu days are generated by it is waterish places. Those 〈◊〉 pass for Animals, as Frogs Toads, and even Mice, whose Generation is aequivocal, 〈◊〉 so produced; by means whereof, we perceive that Vegetables grow and increase.  
Timaeus the Locrian, saith, That God scatters Souls, (i. e.) Forms, some in the Moon, others in other Planets and Stars, whence they are instilled into Creatures. To which Aristotle agrees, when he saith, That the Universal Efficient Cause of all things, is the Sun and the other Stars, and that their Access and Recess, are the Causes of Generation and Corruption. If so, 
Aristotle held, that there was an Element of Fire, above the Region of the Air.  what need is there of an Element of Fire, above the Region of the Air? But, I conceive, 'twas placed there for Order sake only.  
Now this Virtue that is 
Of the Universal Spirit.  Ministerial to such Variety of things, must be in its own Nature General and Catholic, or it could not be subservient to so many several different Individuals. The Specification of it, naturally proceeds from the Particulars. We see a little Salt seasons a great Lump, and a Scion transmutes the whole Juice of the Tree into its own Nature. Wherein we may observe a twofold Change: First, Of the general Moisture into an Identity of that of the Tree: Secondly, A new Specification of it, by its passing into the Scion. Nay, such is the virtue of Fermentation, that you may inoculate Scion upon Scion, after a little Growth; and whatever becomes of Transmutation in the Mineral, we daily see it various ways in the Vegetable Province, to that degree, that in many Trees you may engraft and inoculate out of species, as Cherries on a Laurel, Pears on a Hawthorn-Tree; nor is it otherwise in the Animal, of which no man's Experience is without some Instances.  
Fermentation, saith the incomparable Eirenaeus the Great, is the Wonder of the World; by it Water becomes Herbs, Trees, Plants, Fruit, Flesh, Blood, Stones, Minerals, and every Thing. This Epicurus calls the attracting and entangling adaptable Atoms, by their Fellow-Atoms; by which they grow up into the same Nature; of which hereafter.  
As for the latter part of 
Respons. 2.  the Objection, touching the Earth's having Seed enough in itself, and therefore needs not borrow of the Heavens: What I said already to the first part of the Question, may be a sufficient Answer. But to proceed.  
That the Earth is barren & sluggish, dead and passive, we may easily see, by considering how unfruitful all places are that are surrounded with Buildings. For if the Earth had Seed enough in itself, she might be as fertile in a City-Garden, as in a Country. But it is plain, that the want of a free access of the Air, whereby an Universal Spirit, or animating Heat is conveyed, is the only Cause of Sterility.  
Why do your Countrymen, after some years ploughing, leave the Ground fallow? Is there not Seed or Virtue enough in the Earth to hold out? If there is not, whence does she receive it? It must proceed either internally from the Centre, or externally from the Heavens: if from her own Centre, why does she wait the accession of the Sun, to call forth her Vegetables? And why, where his Influences are interrupted, is she barren?  
But may not the Earth 
Object.  have a Feminine Sperm in it, and may not this vital Heat, be as a Masculine Principle, that may only excite, and bring this dormant Seed from Potency into Act, to which Opinion Xenocrates seems to be inclined? If the Earth 
Resp.  were filled with such an imaginary Seed, whenever the Sun approaches with his enlivening Beams, surely all these Seeds would quickly appear to sight; what then should the Earth do for the next year's Vegetables? The Propagation of them only by their letting fall a Seed, and by that means another coming in its place, is weak and frivolous; for though this in many places often happens, yet Experience shows us, that tho' Weeds are grubbed up before they run to seed, yet the same, or others, soon grow up in their stead; And whence should this happen? Who are the Conservators of the seeds of Weeds, and noxious Plants? Noxious, only because their use is not known. What Enemy comes in the night and sows them? And where are their Storehouses?  
But may not the Birds in 
Object.  the Air let fall seed, and so it may grow? This Objection can admit no Resolution but this: Take Earth, defend it 
Resp.  as you please, so it has some access of Air, and you will find an Herb of some sort or other arise. It is therefore most evident, that by the Heavenly Bodies, or from them, a germinating Virtue is emitted; that this Virtue is universal, conveyed by the Medium of Air, filling all Places, and producing divers Effects, according to the plenty of Spirit, and difference of Place: That this Spirit, on the dissolution of its Body, is not annihilated, but gets loose, becomes active and vigorous, and impregnates new Matter, whose Nature is varied, according to the diversity of Place; as Water mixing with salt things, becomes saline; and with Acids, sharp.  
Now, this to me, is so far 
That Bodies are only changed, not annihilated.  from being a wonder, that I should admire if it were otherwise; since Bodies, that are but the Case of Spirits, are not annihilated, when their Spirits leave them, but lose only their external Figure and Shape; for if Bodies on their resolution, were annihilated, the World in time would be reduced to nothing.  
For the World consisting of Parts, and those Parts of Bodies, as Bodies are annihilated, so are the Parts; and the Parts being daily substracted, this Machine would fall to pieces, or rather to nothing. But as in Generation, saith Epicurus, there is no new substance made, but pre-existent substances are made up into one, which acquire new Qualities; so in Corruption, no substance absolutely ceaseth to be, but is dissipated into more substances, which remain after the destruction of the former.  
So that though Bodies resolve into Dust, yet this Dust remains still, and being quickened by a Solar Heat, shoots forth into some Plant; and this Plant becoming Food to Man or Beast, and Beast to Man, is assimilated into the Nature of the Eater, and becomes part of himself. Hence Hermes, and the rest of the Philosophers affirm, that nothing properly dies; but all things pass, and are changed into something else 
a In nihilum nil posse reverti.  So that if one would urge it, he might prove this way a Transmigration of Bodies, as well as Spirits; since the Bodies of the Dead become Food to the Living after a little Circulation of Time, passing through a few Mediums, and that Food becomes part of him that eats it.  
This the Egyptians hinted by the Hieroglyphic of a Snake painted in a circular form, the Head swallowing up the Tail: Of which, Claudian.  

— Serpens Perpetuumque viret squamis, caudamque reducto  
o'er vorat, tacito relegens exordia lapsu.   

‛ Python his Scales renews, and on the Ground  
‛ With Tail in Mouth he lies, in Circle round.   
Thus Pythagoras might say he was Euphorbus, who lived many years before him, because of the Possibility both in respect to the Identity in some sort of his Body (for we were once upon our Plates,) and his animation by the same sensitive Spirit, being of a Temper and Disposition very like him. Thus for similitude of Spirit, John the Baptist is called Elias.  
But now for Plato's Opinion, 
The Moral of Transmigration.  and the rest of the Pythagoreans, who held, or rather seemed to hold, That by indulging to Sense, the Souls of Men passed first into Women; then, if they continued vicious, into Brutes, etc. This Degeneracy, if he had confined to the same Body, would have had as much Reason and Truth of its side, as the other hath of Prettiness and Fancy: For Experience shows us, that many Men, by soft and tender Habits, grow weak and effeminate; and by degrees slide into an Indulgence of all Brutal Passions. Now it is more than probable, that there was no more intended by this sort of Expression, than to show Mankind to what a low Ebb Humane Nature might descend, to what a Brutal Sordidness Man might sink that wallowed in sensual Pleasures.  
And what is the natural Consequence of this? That Men therefore to avoid this Evil, should adorn and cultivate their Minds with useful Knowledge, and exert Life in Practical Virtues. This was the Design both of Moral and Natural Philosophy; and this AEsop, who flourished about an hundred years before Plato, inculcated by his ingenious Fables; amongst which, had this of Plato's been inserted, the Moral had been obvious to every Understanding.  
This is no new Interpretation; for Timaeus long ago commended the jonick Poet, for making Men religious by ancient Fabulous Stories. For, said he, as we cure Bodies with things unwholesome, when the wholesome agree not with them; so we restrain Souls with Fabulous Relations, when they will not be led by the True. Let them then (continues he) since there is a necessity for it, talk of these strange Punishments, as if Souls did transmigrate; the Effeminate into the Bodies of Women, given up to Ignominy; of Murderers, into those of Beasts, for Punishment; of the Lascivious, into the forms of Swine; of the Light and Temerarious, into Birds; of the Slothful and Idle, Unlearned and Ignorant, into several kinds of Fishes.  
Thus we see how Pythagoras has been miss-represented and what was made use of only as the last Remedy to restrain Men from Vice; and was, what we call Argumentum ad Hominem, is now, for want of Understanding in his Censurers, returned upon him with great Reproach.  
But did not Pythagoras abstain from Flesh-Meat, for fear of eating his Parents, according to the gross Notion of Transmigration? Most certainly not; for Jamblicus in the Life of Pythagoras, tells us, That he being the Disciple of Thales, one of the chief Things Thales advised him, was, to husband his Time well; upon which account, he abstained from Wine and Flesh; only eating such things as were light of Digestion; by which means, he procured shortness of Sleep, Wakefulness, Purity of Mind, and constant Health of Body.  
But what if Transmigration 
Transmigration in Plants and Minerals demonstrable to sense.  may be made evident to Sense in Plants and Minerals? That it may be in Plants, every ordinary Chemist knows: For by the extracting the Spirit or Soul of a Vegetable in the form of Oil, and by the cohobation of it on the calcined Salt of a different Plant, they will impregnate that Salt with a new Life and Spirit, and give it new Virtue, Smell and Taste. Thus they draw forth a Spirit from one Plant and infuse it into the Body of another. And thus Van Suchten, and the acuter sort of Chemists, tell us may be done with Metals.  
But what need we fly to Laborious Art for the proof of this? Does not sagacious Nature afford Instances enough of this sort in divers Places, witness the petrefying Baths at Buda, Glashitten and Eisenbach in Hungary, that turn Wood and Iron into Stone; and the Venereal Mine at Hern-grunat near Neusol, where, by leaving Iron in the Vitriolate Water for Fourteen Days, it is transmuted into excellent Copper, better, and more ductil than the Natural. But enough of this.  
I have done with Pythagoras, and shall touch now on Four Things.  
1. I shall speak somewhat to the duration of Bodies.  
2. Examine some Principles and Elements generally received.  
3. Compare some Aristotelian Hypotheses with those of Democritus.  
4. Having already shown, how variety of Plants and Metals are now generated in the Earth, from the Diversity of Salts, etc. I will endeavour to show how the Earth comes to be filled with such variety of Bodies, abounding with different Qualities.  
First, As to the Duration 
Of the duration of Bodies.  of Bodies. Bodies, after the sensitive Spirit has left them, and before their resolution into Dust, have a sort of Vegetable Life remaining in them; as appears by the growth of Hair and Nails, that may be perceived in dead Bodies; and a weak Animal one that lurks in the Moisture; whence in Putrefaction, Worms and divers sorts of Infects may be generated, who dying, others of another sort arise.  
If therefore Bodies obtain this sort of Immortality (not to speak of the Resurrection of the Body in a Philosophical Discourse,) why should it be denied to the Spirit, which hath a much greater Right to it, by the pure and incorrupt lasting Nature of its Essence?  
But I shall advance the Nature of Bodies to a much more unmixed and pure Immortality: For the Radical Moisture of Bodies, that lies in the Bones, may justly challenge a Right (as things now are) to an eternal duration. For not to mention Bones that are found entire after a Thousand Years Burial, nor the Bodies of Egyptian Mummies, preserved whole for several Thousand Years; there is in the Bones a Radical Moisture, that is fixed and permanent, and is so far from giving way, or suffering loss by that Element that is the Destroyer of mixed Bodies, that it is the Vessel made use of to purge the fixed Metals in the Fire, and remains unhurt when the volatile Metals fly away; so that none of the Elements can destroy it, no not the most torrid Vulcan.  
Now for mixed Bodies; Fire indeed may separate the Parts of a mixed Body, change the Figure, and so alter its Appearance, as to puzzle the best Mechanic to reduce it to its primitive state; yet this is no Annihilation, but Division. The burning of Wood or any Fuel, is a Destruction of it, I confess, as to the Proprietor; but not with respect to the Universe, no more than there is less Money in the World by the Profuseness of a Prodigal; as the one doth but change Hands, so the other altars only the situation of its Parts.  
The Watery or Mercurial Part of the Wood passeth away in Smoke, the Oily or Sulphurous in Flame, and the Body of Salt rests in the Ashes. The Air preserves the two former, and the Earth retains the latter; each part returns to its native Country. What then can destroy this Body, except the First Cause, I am yet to learn: For though Bone-Ashes, by reason of Moisture, may flow and become Glass, the ultimate end and use of them; yet so glorious a lightsome body as that of Glass, is rather an exaltation of its Essence, than diminution of its Excellency; nor does it give any termination to its Being, but only a change to its Figure. If Culinary Fire destroys the Parts of the Universe, in time it may the whole. But this is inconsistent with the Wisdom of its Maker, to create Principles destructive of one another.  
The Light of Nature, as 
Of the general Conflagration.  well as Experience taught Plato, that the World was not destroyable by any other Cause, but by the same God, who composed it; which the Eternal can easily do by Fire, according as Things now appear, without the Light of Holy Writ: Which makes me wonder, that Aristotle, Zenophanes, and other Great Men did not see this; but thought the World of necessity as Eternal as God; for though the Heat of the Sun is now tolerable between the Tropics, yet he that considers its being a little multiplied by a concave Glass, even in our Meridian, (though its Rays pass through a vast Region of Water rarefied,) if reflected on a Man for some time, it will scorch and destroy him, when the volatile Waters that alloy his Heat, become fixed, (which the People think now are, and a Philosopher knows may easily be,) then the Sun having no Cloud to obstruct his Light, nor any Water to cool the scorching Heat of his Rays, will necessarily burn up and calcine the Earth.  
Thus the very Elements would destroy us, did not the Eternal, by his Providence, defend us from the Heat, by the interposition of the Waters, and from the Chillness of the Waters, by impregnating them with a Solar Heat, whose invisible congealed Spirit, (saith one of the Learned Magis) is more valuable than the whole Earth. Clementissimo itaque infinitae sint Laudes.  
Secondly, As to Principles 
2. Of Principles and Elements.  and Elements: being to speak of these, it will not be amiss to inquire, how and when these came into the World. The Study of Natural Philosophy was as early in the world, as Men came to call upon God: For whatever Appearances God made to the Antediluvian Patriarches, and by that means communicated his Divine Will and Nature to them, yet we cannot suppose that the World in general had any other Light of the Divine Glory and Majesty, than what came to them by Tradition, and the Contemplation of the several Parts of the Universe; for God is known by his Works; they are the Witnesses of his Wisdom, Power, and Goodness. The Knowledge of these Works, comes not to Mankind (at least generally) by Inspiration, but by exerting our Faculties.  
And as for Tradition, that is apt to make but a weak impression on thinking Men, unless it is backed with Reason.  
But besides, though the Creation of the World was a Tradition, and the manner out of Chaos; yet to give an account of the Phaenomena of Things, and the manner now of Nature's Productions, could not be a Tradition. This was left to Man, as the proper exercise of his Rational Powers, that by improving, and advancing his Thoughts, he might come to have a clearer Light and Knowledge of God, and consequently, love him the more intensely; for it is almost impossible to have a true knowledge of God, and not to be inflamed with Love of him, such is the Purity and Perfection of the Divine Nature.  
When Men therefore began to contemplate the works of God, they found all the Parts of Nature reduceable to two Heads or Principles; an Active, Vital or Formal one, and a Passive or Material.  
This I conceive Moses intended, when he tells us that in the Beginning God created the Heaven and the Earth: which things are expressed in the very same words by the Chaldeans, Assyrians, and Greeks, as I have hinted before.  
Thales, who was one of the first amongst the Grecians, as, Laertius, Strabo, Cicero, and Plutarch affirm, that made enquiry into Natural Causes, conceived Water to be the Material Principle of all living Creatures; because all Seed is humid, and Plants and Animals are nourished by it. This he had from a more ancient Nation, the Phoenicians, by whom Orpheus was likewise instructed.  
To this Material Principle, Anaxagoras is said to be the first that added (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Mind, by which, I conceive, he meant the Formal. Hence Virgil calls the Universal Form the Mind.  

— Totamque insusa per artus Mens agitat molem, & magno si corpore miscet.   

HE Mind infused through this World's every part,  
Does move the whole Machine with wondrous Art.   
But Homer and Hesiod both gave an account of these two Principles long before.  
Various afterwards were the Opinions of the Philosophers about Principles. Pherecydes the Assyrian, asserted Earth to be the Principle of all things; Anaximenes, Air; Hippasus, Fire; Xenophanes, Earth and Water; Parmenides, Fire and Earth; Enopides, Fire and Air; Democritus and Epicurus, Atoms; Empedocles, Plato and Aristotle, etc. to these Principles added four Elements, being the visible Matter, as they conceived, of which all Bodies did subsist: And this the Schoolmen, following them, have hitherto maintained, and it is now the Doctrine of the World.  
The Chemists hold Three 
Of the 3 Principles of the Chemists.  Principles at this day; these Principles and Elements I now intent to examine: And first, for the Three Principles.  
I know it is no less a crime 
Principles.  than Heresy, in the Communion of Chemists, to deny any of their three beloved Principles, their Salt, Sulphur, and Mercury; but being not of their Church, I need not fear their Censure. I do admit Salt in some sense, to be one of their Principles; but I do deny Sulphur and Mercury to be several; for their best Authors affirm Mercury to be only crude Sulphur, and Sulphur ripe Mercury; they differ therefore not in specie, but in degree of Digestion.  
The Ancients (saith Eirenaeus the Great) thought them all one; and though Paracelsus has invented a Liquor, by means whereof, he taught the way of separating the Sulphur in the form of a tincted Metallick Oil; yet I conceive this is nothing but an extraction of the riper, and more digested part of the Mercury.  
This will appear more evident, by considering the Matter of Metals; which I will deliver in the sense of Eirenaeus the Great, having translated him, but not having the Original in Latin by me. 
That Mercury (saith he) which is generated in the veins of the Earth, (and all Metals arise from the same Matter) is the universal material Mother of all things clothed with a Metallick Species, which may be easily proved, because Mercury is accommodated to them all, and by Art may be conjoined; which would be impossible unless they did partake of the same Nature. Mercury, saith he, is Water, yet such as will mix with nothing that is not of its own Identity; whereas therefore it drinks up all Metals by its moisture, it follows they have all a Correspondency of Matter with it.  
Again, Mercury, by the help of Art assisting Nature, may be successively digested with all the Metals. And this same Mercury retaining the same Colour and Form of flowing, will assume the true Nature of them, and by succession exert their true Properties; which would be impossible to be done by Art, did not Nature show us the possibility by their Correspondency of Matter. Besides, all Metals and Minerals too, that are of Metallick Principles, may be reduced into a current Mercury.   
Hence I conceive, 'tis evident, that current Mercury is the nighest (though not the first) Matter of Metals; which Mercury hath a Salt included in it, and becomes a more or less ripe Metal, according to the purity or impurity of its Matrix. What need then can there be of Sulphur as a distinct Principle? But they that contend that these three, Salt, Sulphur, and Mercury, are the constituent Principles of a Metallick Body, aught to show that Nature produces these three simple Substances, and then unites them in the composition of a Metal. But who ever yet saw a Specific Metalline Salt void of Mercury and Sulphur? Or simple Mercury without Salt, or a Metalline Sulphur by itself?  
The Truth is, in a strict sense there are no other Principles, but the moist vapour impregnated with vital heat; for these two alone constitute all Bodies. As for the Salts I mentioned in the generation of Plants and Metals, I conceive them to be only a congelation of a former Vapour, differenced in Metals by a long circulation in the Alembick, of the Earth; and in Plants, by a speedy resolution near the Superficies. Now this Homogeneity of Salts in two such different Bodies, will not appear strange to them who consider the vast Alteration Heat makes on Bodies by time, in different Vessels: thus common gross Water, in an open Vessel, by a gentle heat is soon evaporated and rarefied into Air; whilst Dew, a much purer Substance, by the same heat, circulated in a close Vessel by length of time, is condensed into Earth.  
But are not the Principles of Bodies known by their Resolution, 
Objection.  and may not Metals be reduced into three distinct Principles?  
If the various Figures into 
Respons.  which the Fire is able to divide Bodies, must be called Principles, Monsieur L'Emery assigns no less than five; but he honestly confesseth, that this is effected by the alteration the Fire makes on Bodies; not by a natural Analysis into their first Principles.  
But does not the Great Stagyrite 
Objection.  hold three Principles, Matter, Form and Privation?  
By Privation, he doth not 
Respons.  mean a Principle, in a strict sense, i. e. an Essence constituting a Body, or part of such; but with respect to the previous Matter of each Body, before it is specificated, which he calls the Terminus à quo; as when determined, the Terminus ad quem. But if it must be a Principle, let it be of Death, not of Life: For how can that be a Principle of Life, that is a separation of Soul and Body? If instead of Privation, he had called it Putrefaction, that might well enough have passed for a Principle, or something like it; since Putrefaction is the Gate to Life.  
I think therefore the Two Principles of the Ancients, Matter and Form, stand firm, notwithstanding Aristotle or the Chemists.  
But if there are four Elements 
Of the Elements.  that constitute Bodies, according to the general Doctrine, they, I must confess, will overthrow the Two Principles of Matter & Form, unless these Principles being first, the Elements afterwards are made out of them, as Plutarch will have it; and than 'twill be disputing only about Words. But we'll consider this.  
Elements seem to be but modern in respect of the Ancients: Moses speaks only of the Spirit and the Abyss; and so, for what I perceive, it continued even to the Time of Thales, who flourished in the 35th Olympiad; Principles and Elements, being not then distinguished by him; for which Plutarch finds fault with him. The same Author makes Empedocles to hold Four Elements, who, 'tis said, was a Disciple of Pythagoras, who was contemporary with Thales. Here I will suppose Elements to begin; the Reason this; They that held four Elements, perceiving that besides the moist Vapour, and heavenly Influence, or Fire and Water in the modern Language, there were Earth and Air; that Air is the Food, and as it were, the Companion of Fire, and Water of Earth, and that things generated in the Earth, could not but partake of its Nature, as the Foetus in the Womb. That two of these were active, and two passive; two heavy, and two light; must of necessity be those Parts of Matter, that constitute the Harmony of each Being.  
To speak clearly to this Matter, I shall take each Element apart, and by that you will see, whether these four, or two only, are self-subsisting Being's; Pure, Simple, Primitive, and Unmixed, which is the Notion of an Element. I will begin with the Air.  
That the Air we walk in, 
Of the Air.  is pure and unmixed, no one will pretend; for the Sulphurous Steams, that are sublimed into the Air, and the abundant Moisture fluctuating in this Region, show the contrary.  
The Truth is, what we call Air, is nothing but Water rarefied, attracted by the Heat of the Sun, or sublimed by the Archaeus of the Earth; and this may be made manifest by many several Experiments, as the evaporating of Water into Smoak (which is a gross Air,) or calcined Tartar that will attract it, and dissolve it into Water.  
The Earth can never be 
Of the Earth.  said to be pure, simple, or unmixed; for it is the common Shop of Nature, wherein bodies of all sorts and qualities do reside. It is in truth, nothing more than the grosser parts of the Waters, which condensing into a body, became the Settlement of the Waters, which God afterwards caused to become dry, by the removal of the Waters from it, and the Spirit of Light shining on it.  
Though it is said, In the beginning God created the Heaven and the Earth; yet this is by a Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usual, as the Learned say, amongst the Hebrews; for the Darkness was upon the Face of the Deep; and the Spirit moved upon the Face of the Waters. The Chaos therefore, or first Matter, was plainly an Abyss of Waters; and so our Latin Translators and Commentators render it, Aquarum Terrae supernatantium, say Junius and Tremellius.  
Water, I conceive, is in 
Of Water.  its own Nature, pure, simple, and unmixed, without any quality, though susceptible of all. A Primitive in Nature, a middle Substance, whose one Extreme constituted Earth, and its other Air or Heaven. This may well be called a Principle; for she is the first Matter of all things, into which all things may be reduced.  
Fire, in its Original, is an 
Of Fire.  emanation of a Solar Spirit, its Rays darting downwards, impregnate and enkindle Passive Matter, into Motion and Vegetation. It is the Life or Spirit of the World, as Water is the Matter. To doubt this a Principle or Element (for I think it no Blunder, under Plutarch's Favour, to make them Synonyma's,) were a mortal Sin in Philosophy.  
Having said this, 'tis easy to infer, That Water is the passive Principle, and the Solar Influence, the Formal of all created Being's; and that, properly speaking, these two are the only Principles, according to the Ancients, and the other two only Derivatives.  
But does not the excellent—, a Learned Magus, tell us, That the Four Elements by their never ceasing Motion, cast forth a Sperm, or subtle Portion of Matter, into the Earth, where meeting, and uniting, it is digested, and brought to perfection, according to the purity or impurity of the place? The Authority of this Person, and the Reverence and Admiration I have for him, as it makes me conceal his Name, so it does almost make me blush to lift up my Pen against him.— Sed magis Amica Veritas.  
If Four Elements go to the Constitution of each Being, these Elements must be intimately united: Now that cannot be, unless the purest part of one Element enter per minima, the purest part of the other. But Earth cannot enter Water per minima, unless it be reduced to the Form and Tenuity of Water, and then what need is there of Earth, if Earth must be first resolved into Water, ere it can unite with it? Again, Water must be rarefied to the dignity of Air, or else it cannot unite intimately with Air; if so, what need is there of Water, since Water must become Air before it can assist in the Constitution of a Body?  
It to me therefore seems most plain, that all created Being's here below, are a Concrete of Water, the purest part whereof being rarefied, and impregnated with a celestial Heat, (which is all the Element of Fire I know of,) is digested into the various works of Nature, diversified now, according to what Nature has wrought in the Matrix, before the Form enters; for the Form is as capable of divers effects, as the Water is susceptible of qualities. Thus much for the Second, Viz. Principles and Elements.  
Thirdly, I shall compare some Aristotelian Hypotheses with those of Democritus.  
Aristotle and Heraclitus too, held the Elements to be contrary to each other; as, Fire to Water, Earth to Air, two active and two passive Principles; but Democritus denies it; alleging, that the Agent and Patient must be in some measure alike, otherwise they cannot act upon one another. Wherein Democritus is certainly in the right; for Fire and Water differ not in a remiss, but intense degree: witness the quiet resting of Iron (in which the Fire of Nature dwells plentifully) in Water; and witness the Generation of Animals in water, which cannot be done without heat, and witness the Seeds of all Being's (whose germinating Virtue, is the Fire of Nature) involved in Moisture.  
There is, in truth, no more difference between these two, than between Water and Plants; of which, the one is so far from being repugnant to the other, that the Plant is nourished by the water; yet when the water is raised to an Acid, and the Plant reduced to an Alkali, by the union of these two, a violent ebullition is caused, a controversy even unto Death.  
As for the Cause of the variety of Bodies, the difference between Aristotle and his Followers, and Leucippus, Democritus and Epicurus, and their Followers, is no less; and 'tis no wonder that they who differ in the Nature of their Principles, should fall out in the effects they produce.  
The Aristotelians impute the effects of Bodies to secret primary Qualities, residing in them, by the conjunction of the Elements; and so under the Mask of Qualities, which they could not tell what to make of, couch all ignorance of Bodies, their Causes, if not Effects.  
Democritus, and his People, impute nothing to Qualities, but all to Figure and Motion, called the Atomical Physiology.  
For my part, I think neither Opinion right; yet a middle between both may be true. I shall consider both Opinions, and then give my Reasons against both, and for the middle one. As for the Pyrrhonian Doctrine of Qualities, 'tis too trifling to merit an Answer.  
I might introduce this Question with a great deal of pomp, and show that it hath been a Controversy in the world for above Two Thousand Years; that it hath exercised the greatest Men, and that it is not yet determined. But I shall think myself happy enough, if I can put an end to this Debate, without any other consideration. The Method I propose to take, I think, differs from those that have gone before me; for I intent to speak of the Creation of the First Matter, and Universal Form, and show how from the various Union of these Two, various Qualities arise. But it would be too Magisterial to reject Opinions, without showing their Mistakes: I shall therefore endeavour to show the Error of these two Parties, and then substitute what I conceive more true.  
As to the Aristotelian; that of Occult Qualities, 'tis Ignotum per Ignotius; a thing is hot or cold, bitter or sweet, because of some Quality in it; and what is that Quality? 'Tis Occult, that is in plain English, 'tis so, because it is so.  
But the most that can be made of this Notion of Qualities, may amount to this, That there is a Form, or Vital Principle latent, or occult in all Bodies, that not only retains and keeps the Parts together (be the Genus or Species what it will) and so distributes itself to all the Members, performing the Office of Life, but is the Specific Formal Cause of all those Qualities, with which Bodies abound; be they those of Sweet, Bitter, Sharp, etc. or Hot and Cold in their several degrees. Which Form being a Vital Principle, is invisible, (and therefore occult,) as Lucretius holds.  

Ex insensilibus ne credas sensile gigni,  
Nimirum Lapides & Ligna, etc.   

‛ Of things unseen things visible are made,  
‛ As Stones, and Wood, and all things that do fade.   
But this, I conceive, cannot be; for though Galtruchius tells us in justification of this Doctrine, That there is an actual Modification, and Determination of the Form to the Matter; I would fain know what particular Quality can a Form have, that enters passive Matter? Where can it receive, before it enters Matter, such a Specification? For notwithstanding what Pliny saith of the Planet Venus, that she scatters a Prolific Dew, which is but general, and what the Astrologers say of the particular Influences of each Planet; I desire to know, who can distinguish the Influences of Saturn from Jupiter; Mars from Venus, and so of the rest, except that of Sol? The Sun indeed melts Wax, but hardens Clay; but this diversity of effect proceeds from the difference of the Object, not of the Agent; for the Agent is always one and the same, tho' varied according to the passive Matter that receives it.  
'Tis not therefore the Form alone that gives, or is the Quality in the Body; for as the Body was scattered Atoms loose and insipid, till its parts being collected, constituted, by virtue of the Form, a mixed Body; so was its Form simple and undetermined, till bound down, and tied to the Body.  
Now for the Atomical Physiology of Leucippus, Democritus and Epicurus, which is now called the New, by what Figure I know not. How can mere Matter, which in itself, loose and scattered, is insipid, i. e. in its parts hath no Taste, (for what Taste have the uncompounded Bodies of Atoms, void of Qualities?) when put together by the clinging of its Atoms, the emanation of its Particles, (or imagine what other way you please) acquire a particular Taste, or give a particular Odour? Nil dat quod non habet, may hold well enough here. That which it had not in its Parts, it can never have in the whole; (I speak of the same undetermined Matter; for I know that Bodies of different Natures, when conjoined, obtain Qualities by Fermentation, which neither had a part;) besides if Atoms by their Position and Figure, or by the manner of the flowing forth of their Particles, do give a Taste and Smell, etc. these Atoms are so very small, that the Body, though separated into many Parts, yet must retain notwithstanding the Figure of the Atoms, the Atoms being too minute to have their Angles and Points cut off by a small division of the Body; and consequently the Parts of the Body, must have the same Taste and Odour, when divided, as before, if the Qualities that are perceived by the Organs of Taste and Smelling, be wholly owing to Matter, i. e. to the figuration of the Atoms.  
But this daily Experience evinces the contrary; for Bodies divided, or but a little opened, as Plants and Fruit, etc. lose in a little time both their Taste and Smell, and yet no one can say, that the points or angles of the Atoms were disfigured, or the Emanation of their Particles obstructed, since great Proportions were left untouched.  
But Galtruchius affirms, Matter to be previously disposed to such a Form, by a Temperament of Qualities. But how can this be? Are not Qualities the Effect of Life in every Body, what needs there then a Form where there is Life before? The Qualities therefore of Odour and Taste cannot proceed from the configuration of the Atoms.  
Now if neither the Form gives the Quality of itself; for the Form, as I have shown before, is simple, a vital Air undetermined; nor the passive Matter, though Atomical, as I have shown here; and yet all Bodies have Qualities, they must proceed from the Union of both, and not from any distinct Cause in either. So the Spirit of Nitre and Salt Armoniac apart, have no Qualities or Power to dissolve, or rather corrode Gold, but united, do it effectually.  
4. This brings me to the Fourth and last Thing I intent to speak to; and that is, How the Earth comes to be filled with variety of Bodies, abounding with different qualities.  
Since I propose here to treat of the Original of Qualities, I must, of necessity speak of the First Matter, and its Formation; and that leads me naturally to consider the first Creation; which I shall do as briefly as possibly I can.  
I shall not cite the various Opinions of the several Sects of Philosophers that treat of the World's beginning, (tho' some thought it had none,) this would look more like Show, than Use, which I have no Temptation to do, since I write for Pleasure, not for Bread. Besides, for Philosophy's sake, I shall omit it; for there is nothing so foolish, which some of them have not said. Nor shall I borrow Parts of the Many, as the Greeks did, to patch up a New one of my own. Nor shall I speak of the Creation any farther than as it relates to my present purpose. But herein I will take the Philosopher Moses for my Guide, who, exclusive of his Divine Authority, has given a wiser Account of the World's Creation, than the whole Body of Philosophers put together; whose Writings the most Learned Bishop Stilling fleet has defended in his Origines Sacrae, against all the World.  
God having created the 
Of the Creation.  First Matter, which seems to be a thin, fluid Substance, an Abyss of Fume or Vapour, rather than Water, which was therefore the more passive and tenuous, fit to be stretched out for the composition of Heaven, and capable of any Form; he gave a Form fit to actuate and impregnate this Matter, which was to be the vital Principle of this Body. This general Form was a Spirit of Light and Heat, and so are all particular Forms now, and therefore capable of being the Instrument of God, (not the Third 
a 'Tis an usual Hebraism to impute second Causes to the first. This distinction of First and Second Causes, was found out first by the Greeks, who taught the World to speak Scholastically; but the Jews made them all one; which indeed, in a large sense they are; for the world is the Lord's, and all things therein. And therefore I saiah, c. 40. v. 8. saith, The Grass withereth, the Flower fadeth, because the Spirit of the Lord bloweth upon it. As the World is God's, and all the Spirits in it, and Parts of it, so indeed this may be said to be the Spirit of the Lord, in point of Property, but not of Identity. Can any one think that this Spirit that blows on the Grass, (or take it Metaphorically, for Man,) is the Holy Ghost? Junius and Tremellius translate the Words Spiritus Jehovae, the appropriate Name of the Eternal; yet in their Commentary say, 'tis not Regenitus Spiritus Sanctificationis in Christo; which, if they had remembered, they would not have rendered the Spiritus Dei, Gen. 1. Spiritus Sanctus, Tertia illa Persona Deitatis, à Deo Patre & Filio procedens. But they have, I must acknowledge, not a few Commentators on their side; though I conceive, the Jews never dreamt of such an Interpretation: they might believe it some Vis, Potentia, or Emanatio Dei, but not the Divine Nature himself, which it is dishonourable to imagine was incubans superficiei Aquarum, brooding over the Waters, as a Hen does over her Eggs. This piece of Mechanism may be suitable to Man, or some created Power; but the Almighty Fiat is worthy only of God. But besides this Conjecture, the Original will bear it; for the Learned say that Ruach signisies not only Spiritus, but Ventus, Voluntas, Angulus, Pars, & Plaga. And therefore R. Abraham on this Place, renders it, Spiritus (aut Ventus) Dei sufflabat (aut cubabat) super faciem Aquarum; (i. e.) saith he, Ventus missus à Deo, ad desiccandum Aquas.  Person in the Trinity) to rarefie and subtilise the Superficies of this Abyss, and to exalt it to the Dignity of constituting Celestial Bodies and AEther.  
This Spirit of Light and 
The First Day.  Heat, whose Property is Motion, acting upon this Superficies, raised it up on all sides, and mixing and abiding with it, in a plentiful degree, advanced it up to the supreme Heaven, and enlightened all that Part, by its diffusion, which we call AEther; though the lower part of that mighty Space, the Atmosphere, was but glimmering, in respect of the AEther; and the Terraqueous Globe, by reason of its distance, and gloomy Substance, was dark. This Division of the Light from the Darkness, Holy Writ calls the First Day's Work.  
This will appear more evident 
The Second Day.  by considering the Second Day's Work, and that was the making of a Firmament, or Expansion, which was to divide the Waters from the Waters, (i. e.) the Waters that resided with the Globe below, not only from the Celestial Bodies, which were advanced above, whose material Principle was Water; but even from the lower part of this Airy Region, the Residence of Watery Clouds. The manner of which, I conceive was thus by the Will of the most High.  
This Active Spirit of Light surrounding the moist Vapour on all sides, drove it down lower throughout the Airy Region, and thereby compressed this tenuous Matter, into a more close and narrow compass, whence it became condensed into a watery Substance. The Vapour thus condensed into Water, and thus compressed on all sides, flying from the Fiery Spirit, as from an Enemy, became still more congealed, whose Centre being the Sediment of the Waters, became Mud or Earth. And this was the Second Day's Work.  
This Fiery Spirit, by the 
The Third Day.  Will of God, acting upon the Waters, divided the same, so that the Waters being rolled off on each side, the Mud or Earthy Substance appeared, which by the Medium of the Form was made dry, and impregnated with virtue sufficient for the Production of Plants. And this was the Third Day's Operation.  
But on the Fourth Day, 
The Fourth Day.  the Almighty collected and penned in this seattered Universal Form into the Body of the Sun, whose Virtue being shut up, & comprised in a narrow Compass, was capable of a more intense Emanation, whence followed a more noble Production.  
So that on the Fifth Day 
The Fifth Day.  God created Fish and Fowl, by the Union of the Passive Matter, Water, and that of the Form.  
And afterwards, on the 
The Sixth Day.  Sixth Day, of the Earth God made Beasts and Reptiles (the Matter being grosser, the Generation was more sluggish,) and then, as the Colophon of all, God created that mighty Creature Man, endowed with a Mind full of Virtue and Holiness, in resemblance to the Divine Nature, (not to speak of his Knowledge and Wisdom,) and made him Lord of all. Were I not here in Public, I could not forbear a Rapture of Praise to the Almighty Builder of the World, for his Bounty and Munificence to Man, in the mighty Privileges and Endowments of his Nature. Sed quod palàm non decet, clàm fiat.  
Having here given a short Abridgement of the Creation, I shall proceed to show how the Earth comes to be filled with variety of Bodies abounding with different Qualities. The Consideration of this, will take in Plants, Minerals, and all Fossils'.  
As for Plants, we find them mentioned in the 3d Day's operation, and that they included their own Seeds, according to their several Species: So that from hence it seems that all Plants, being created from the beginning, had for their continuance a Seed infused, that might be the Future Principle of raising the like; I say, might be; for that I conceive, I have already showed, that Plants may be generated of all sorts, without the sowing of the Specific seed, by the Power of the Form, and the predisposition which the Solar Influx has previously wrought on Passive Matter.  
But now it remains we give an account how the Earth comes to be altered by the Solar Influx; or in the Words above, how the Earth comes to be filled with variety of Bodies, abounding with different Qualities.  
I suppose the Earth and Waters, in the first Creation, had no Qualities but the primary of Cold and Moist, and after the Waters were rolled off, and the dry Land appeared, those that then were, were latent in the Plants which God created, which were only in the Superficies. A weak Light, and a faint Form being sufficient for the Production of these, so that the inner parts of the Earth were still simple and undetermined.  
But God having shut up this scattered and wand'ring Light, on the Fourth Day, into the Body of the Sun, it became thence a powerful and universal Form or Spirit to this simple or general Matter, which wheeling about this Globe of Earth and Waters continually, and darting into it on all sides Rays of Light and Heat, must of necessity fill the Earth with Heat and Spirit.  
This vital Heat still being multiplied and increased by the Influx of more, and this Form moving in its Sphere, by mixing with the Waters, and arising by Sublimation with them, what with the Rays flowing in, and the Vapours by subliming to the Superficies of the Earth, expiring; must of necessity work on the Passive Matter, the Earth, through which they pass, and according to the Plenty or Scarcity of the Form, cause diversity of Qualities in it; for the warm Vapour still purifies the place where it passes; but where it is stopped, before purification of the Place, an abortive or imperfect Thing is made.  
Thus Mercury determined to a Metallick Species, for want of sufficient Heat in the Matrix, becomes an Abortive. And thus the Earth, wrought upon variously towards the Superficies, by the Intention or Remission of the warm Vapour, though in a most minute degree, must produce a different Salt, and thence a different Plant, as the least Stroke of a Pencil makes a different Face.  
This will appear more evident, when we consider that the various parts of the world are productive of different and appropriated Plants and Metals, which can be owing to nothing, but the various information of the Matter, which proceeds from the nearer or remoter access of the Parent of all Forms, the Sun, differenced under the same Meridian; as I shall show hereafter.  
'Tis easy to observe how Fire altars Matter, though determined, both in Figure and Quality: Thus a Culinary Fire, moderately applied to Fruit, Flesh, or Plants, by boiling, baking, or roasting, causes a Taste quite different from what an intense Heat, or over-boiling, baking, or roasting occasions  
Thus the most Learned Metallinists affirm of the Generation of Metals, that Saturn is produced of the moist Vapour adhering to Places impure and cold; Venus, of that Vapour in a Matrix impure and hot; Sol, in a Place pure and hot, etc. Of these Matters, I conceive, Des Cartes has spoke but meanly; for he makes the diversity of Metals to arise from the different Magnitude and Figure of their three Principles, which is a Notion borrowed of Epicurus. But he acknowledges in this Matter his want of Experience; for he tells us, Quae fortasse singula descripsissem hoc in loco, si varia Experimenta, quae ad certam eorum cognitionem requiruntur, facere hactenus licuisset. These Matters (saith he,) I would have described particularly in this place, if I had had an opportunity of making some Experiments, which are necessary to the exact knowledge of them. But I believe he had the Philosopher's Fortune, as well as Wit; so that  

Haud facile emergunt quorum virtutibus obstat  
Res angusta domi.   

‛ His virtue's hardly to be seen  
‛ Whose Fortune is but low and mean.   
'Tis not from the Configuration of the Metalline Principles, that Metals vary, but by how much the Place is depurated, the Metal becomes more excellent, as I have showed before. Besides the three imaginary Principles of Metals, were never yet seen distinctly produced by Nature, and therefore no such various Configuration is productive of various Metals.  
The same Reason holds for all sorts of Fossils'; so that the Terrestrial Heat, flowing from the Central Parts of the Earth, (which some Philosophers call the Terrestrial Sun, others the Archaeus of Nature) and the Celestial flowing from the Sun (being both alike,) continually into the Earth, do there meet and unite, and what from the interposition of moist Vapours, arising from some Marish Places, that hinders the Solar Influx, from the Inundation of Waters into the Bowels of the Earth, in other places; the compactness of the Earth, that represses the ascending Vapours 
a I am confirmed the more in this Opinion, by an Iron Mine which I saw at Tunbridge, whose Vein running about three Miles, was stopped at a hard Rock; for this Rocky Substance hindered the ascending Vapour. , in others; the looseness in others, that gives way to it, arises all that vast variety of Bodies abounding with different Qualities, which we behold by digging in the Earth, and see in Plants in the Superficies. And this Alteration, that is, Remission or Intention of Heat in the Vapour, gives that variety of Form to the Leaves of Plants, scarce one Leaf in the same Plant, being in all parts like another.  
This will appear more evident, by considering, that the permanent Matter of all Bodies is Salt, and the Form, a Portion of Light. And for the Salt, it is much the same in all Bodies, when stripped of its specificated Qualities; and the Form differs rather in degree than kind in all Bodies, as is apparent to them, who are acquainted with the Analysis of Bodies.  
But after all, I have not 
Conclusion.  the vanity to think, that all that I have said, will obtain with the Reader: The Minds of most Men stand bend, and inclined to the Pedantry of their Profession and Education; not one Man in ten thousand is other than what he learned from his Tutor or Master; for though God has given us large and free Faculties, yet we suffer ourselves to be bowed down to Principles and Notions, without examining them with Freedom and Judgement. This is evident from the Societies of Men, who always follow their Founder through blind and ignorant Zeal.  
Against this, I cannot but commend Aristotle, who opposed Plato, even whilst he taught him: By which, I only mean, he examined the Food before it went down. But our Palates are so vitiated, that we can taste nothing but what we are used to.  
Therefore I do not expect that they who have never looked into Natural Philosophy, or have but just made an entrance, should imbibe what I have offered; I have not writ to such, having only given Hints, not a System of Philosophy.  
There are Principles and Elements in all Sciences, that are first to be learned; there are such Difficulties in Learning, as well as Knowledge, that what afterwards will appear plain and evident, at first sight, seems to raw and crude Understandings, repugnant and contrary to Truth. 'Tis no wonder therefore that Pythagoras taught, That the first Business of Man, was to free the Mind from Pollution and Prejudice, without which Freedom, none can perceive aright. Then the Seeds of Knowledge and Truth are to be inserted, than the Mind becomes new, has new Appetite, new Passions, is dead (almost without a Metaphor) to the former Life, and alive to Virtue and Philosophy. In this Soil the Tares and the Wheat will not grow together: For Philosophy (saith Hierocles) is the Perfection of Humane Life, restoring it to the Divine Resemblance. Virtue and Truth, effect this; the former subduing Excess of Passions, the latter inducing the Divine Form.  
The Mind of Man must be always filled with somewhat; here Nature abhors a Vacuum; and the warmer every Man's Constitution, the more active his Spirit. So that he who takes no care to fill his Mind with moderate Knowledge of God and his Works, to be able from thence to entertain himself with pleasing Thoughts, will give our great Enemy an opportunity to attack him when idle; with whom to parley, is to be undone.  
How have I known Men lost, in seeking for Game without, merely for want of a good Stock within! Wherefore there is no Treasure like that of the Mind.  
But you will say, May not a Man's Business, and the Affairs of the World entertain him? Nature requires a Relax of Drudgery; The Vacation-moments' undo Mankind; not knowing how, wisely to fill up those Spaces, runs us into Miseries, hardly to be retrieved. But a Mind filled with Knowledge and Virtue, is a Fountain of Eternal Light, has Communication night and day with Heaven, and has Raptures of Pleasure, which this lower World knows nothing of.  
Here the crafty Politician is at a loss; here the greedy Merchant hath no Commerce; here the subtle Casuist is puzzled; the Voluptuous, the Ambitious, the Covetous, the Lascivious, the Dull, the Sour, and the Base, of these things have no Gust or Relish: To these I may say, as the Herald used to do at the Pagan Sacrifices; Procul este Profani. For the Wise and the Humble, the Modest and the Virtuous move only in this elevated Sphere. But Morals are needless after what the Excellent Dr. Lucas has said, in his admirable Works, who has obliged an ungrateful Age.  
If what I have said, take with the few Wise and Virtuous, I have my End; as for the Dissolute, may he reform; but as Vicious, I neither court his Suffrage, nor value his Judgement.— Quid mali feci? etc.  
Sempiterna Lux! Nec Honores nec Divitias peto, me modò Divinae Lucis Radio illumines, & Sapientiâ, Rerumque Naturalium Cognitione instruas, ut hisce à me probè perspectis, Majestatem tuam, earum meique Creatricem intensiore Amore & Ardore Animi prosequar & adorem, ut cum mei transierint Dies, (Coelesti Regno tuo illatus,) comparatior sim, ad Divina contemplanda, Sapientiamque tuam Amore Seraphico amplexandam.  
FINIS.