THE Divine History OF THE GENESIS OF THE WORLD Explicated & Illustrated.  Juven. Sat. 14. 
Tradidit arcano quodcunque volumine Moses.  
LONDON, Printed by E. C. & A. C. for Henry Eversden, and are to be sold at his Shop under the Crown in West-Smithfield, next Duck-Lane, 1670.   

Premonition to the Reader.  
HE who included Homer's Ilias in a Nutshell, made a very good Kernel for it, if the Brevity in Writing was not compensated with as great Obscurity, and difficulty in Reading. Whereas in this Divine History, we have the Genesis, and System of the whole World, in one Leaf, yea one Page, delineated as in a Map; not without sufficient Clearness, as I shall show in my Explications. And as God hath left farther Inquiry into Particulars to Human Ingeny and Industry, I accordingly expatiate in my Illustrations, still keeping as close to the Text, as I may; for, longius a Verbo, longius a Vero. Wherein though I cannot be as Brief as I would, yet I have studied as much Clearness as I could, without Diagramm or Sculpture; and purposely repeat some more difficult Conceptions, that others may better understand them: which yet I do not expect they should presently embrace, because I know that I could not so suddenly satisfy myself concerning them: and whosoever would so satisfy himself, must throughly read, and as throughly consider the whole Series. The Manuscript hath suffered many Expunctions and Interlineations, which rendered it not so Legible; and my absence from the Press permitted some fa●lts to escape in Printing. However I expose it, such as it is, among my own Countrymen, from whom I willingly expect many Learned Observations, and Critical Reflections, which shall help me to perfect, and prepare it for another Language. The exquisite Poets in the time of Augustus (as I find in Ovid) used first to recite privately one to another: and I remember Mr. Selden told me, that he and Heinsius used to communicate Notes toward some of their Works. Schola Salerni, Collegium Conimbricense, and others, wrote in Common: which certainly is a very great advantage; where many collect the Materials, and one is the Composer and Architect of the Work, and then all review and rectify it. But I, who live alone in the Country far from Athens, must proceed otherwise, and as Inferior Animals, first exclude an Embryonical Ouum, which may be afterward hatched into a more perfect Foetus. In the mean time, because Errata are not observed until they be printed, nor usualy rectified until the Book be read; and than it is too late; I have here prenoted such as are more material, that the Reader may rectify them beforehand, by under-lining them, or by under-pointing, or pricking. Besides which, there are many other Literal faults, especially in Capital Letters intended only for more Emphatical Words, Tautographys, als Interpunctions, and the like, which h● m●y easily correct, O●ulo currente; and be pleased to pardon both my own, and the common Infirmitys of Printing— aliter non fi●, Am●ce, liber.   

PAge 2. Line 33. be. Read be the. p. 4. l. 3. changing. ●. chanting. l. 28. Affection. r. Affectation. p. 5. l. ●2. Mercurius r. Mercuries. p. 34. l. 11. Praejudicate. r. Predicate. p. 49. l. 17. Triangle. r. Triangle, or Delta. p. 53. l. 23. all. r. also. p. 62. l. 15. of. r. a●. l. 36. Parallogramm. r. Parallelogramm. p. 64. l. 35. ●ever. r. never be. p. 71. l. 3. all Ma●erial. r. Elementary. p. 76. l. 8 more. r. more or. p. 82. l. 10. one. r. own. p. 86. l. 39 at. deal. p. 87. l. 18. clear. r. clear-it. p. 88 l. 38. mid. r. mid be. p. 96. l. 30. Notion. r. Motion. p. 99 l. 24. B●dy. r. Body be. p. 103. l. 2. such. r. such as. p. 106. l. 8. Ex●●. r. Exuct. l. 13. as. r. as to. p. 123. l. 6. whatsoever. r. whatsoever, which. p. 132. l. 36. Meditately. r. Mediately. p. 143. l. 25. Spirits. r. Species. p. 148. l. 7. as we have. deal. l. 14. Maturely. r. Mutualy. p. 149. l. 28. Introduction. r. Introsuction p. 153. l. 26. were. r. were made. p. 167. l. 32. it. r. it being. p. 17●. l. 29. Night then by Day. r. Day then by Night. p. 174. l. 19 Barr. r. Burr. l. 24. at. r. as. p. 177. l. 21. of. r. by. p. 191. l. 34. somewhat. r. so not. p. 192. l. 13.37. somewhat. r. so not. p. 201. l. 10. See●. r. even. p. 202. l. 32. a●. r. a●. p. 215. l. 5. which. r. which is. p. 238. l. 22. Various. r. Variations. p. 239. l. 10. from. r. upon. l. 35. thither. r, hither. p. 245. l. 16. therefore. r. therefore called. p. 248. l. 20. amitt. r. emitt. p. 250. l. 11, 17, 26. Vapid r. Vappid. p. 257. l. 10. and. r. and as. p. 313. l. 18. or thereabout. deal. p. 315. l. 27. n●t. r. not only. p. 322. l. 15. but deal. p. 324. l. 28. as. deal. p. 340. l. 14. not. r. not so. p. 337. l. 10. Stars. r. Starrs more. l. 27. more Ra●e. r. common. p. 339. l. 35. Angels. r. Angels or God. p. 344. l. 13. whereby. r. thereby. p. 346. l. 37. leap. r. s●irr. p. 351. l. 16. Act. r. A●t. p. 357. l. 32. when. r. whence. p. 372. l. 33. whereas. deal.   

TO THE WORLD.  
THe Title bespeaks the Dedication of this discourse of the World to the World; which if it were Animal, as Plato fancied, would most freely acknowledge and subscribe to the Divine History of its own Creation: But I write to the Animate and Intelligent World of Mankind, both present and future; and more specially to the Christian World, (which is now almost the whole World of Learning) but most particularly to the British World, whose Language I therefore speak. Now though Men in these latter Ages of the World seem to forget the Original Creation thereof so many Thousand Years past, certainly Adam the first Man, who was immediately Created by God, was very Conscious of his own Creation; nor could he by his Fall lose this Natural Knowledge, more than of being a Man: and most probably he delivered this great Tradition to his Posterity; who also retained it, while they could reckon themselves in succession, as Enoch the Seventh, and Noah the Tenth from Adam. But afterward in or about the Fourteenth Generation; when Nimrod the Mighty Hunter and his Impious faction began to build the Tower of Babel, (whereupon ensued the Confusion of Languages) this Knowledge also began to be Confounded; and thenceforth remained with the Primitive Language only in the family of Heber, the Father of the Hebrews (in whose days the Earth was divided when his eldest Son Peleg was born) and in his Sacred Seed after him. And from the Hebrews living in Chaldaea the Chaldaeans first derived their Philosophy; and so after them the Egyptians, and Phoenicians; and from them the Grecians; mingling it with their several Superstitions and Idolatries. And as josephus observeth, Nimrod first taught his Babylonians to contemn God's Power and Providence; which he could not do without a denial of the Creation. Whence the Chaldaeans began to worship the Creature, or Created Nature, instead of God the Creator: but principally the Sun, and Fire, as the Supreme and most Beneficial Element. The Egyptians who would also have their National Deity, did Idolise Water rather than Fire; induced thereunto by a Gratitude to their Great Benefactor the River Nilus. The Phoenicians, Grecians, Romans, and generally all the more Western Nations, have worshipped all the Elements, under several Names, and in the several Forms and Images wherewith they pleased to Invest them; deducing them all from Coelum and Terra, or Heaven and Earth, (which the Chineses still worship) But Pan and Proteus, whereby they represented Matter and Motion, were by all esteemed Dii Minorum Gentium. This Ancient Theogony is also Recorded and Celebrated by the Poets. Which though afterward the Athenian Philosophers did more strictly examine, yet the Tradition of a Chaos and Creation did very long continue among them: but they supposed the Creation of the World by one Chief God to have been Eternal like himself, with certain Revolutions of Time, and Transmigrations of Spirits, Eternally Circulating and Changing by Perpetual Generation and Corruption; believing the Lying Records of Egyptian Antiquity, from whom also Pythagoras learned his Philosophy, and fancied I know not what Harmony of the Spheres: with many such Fictions, which he by his own Ipse Dixit pleased to Affirm, and Impose as Credenda on his Disciples. And Plato, being partly a Follower of his Sect, and partly a Master of another, generally retained and refined this Philosophy. But Aristotle rejecting all Matters of Faith, both Divine, and Human, and examning all things only by Reason, descended lower even to a first Matter, affirming it, and the Potentia thereof, to be Common Principle of all Material things. Upon which false Foundation, and also his Compliance with popular Idolatry, almost all his other Errors are grounded; though otherwise I esteem him the greatest Master of Reason among all Pagan Philosophers: and his Errors are not Dangerous being now so well known to all. But as Moses is the only Divine and true Philosopher; so of them all I acknowledge Aristotle to be his best Commentator. Epicurus departed from both these ways of Knowledge, regarding Sens more than either Reason or Faith. Whereas these three, being all, and the only Ways of Human Knowledge a Philosopher should accordingly make use of them all: and therefore all Heathen Philosophy, wanting the Divine Light of Faith, could never yet produce any Complete System of the World, nor give any true and satisfactory Account thereof. And this Universal Dissatisfaction begat the last of Sects which was Scepticism, or a professed Denying or Doubting all things whatsoever: admitting no Testimony or Evidence either of Faith, Reason, or Sens. But though Doubting may be a good Disciple, yet certainly it can be no Master of Philosophy; and if it be Affected and Resolved is the very Contradiction thereof, and Oppugner of all Knowledge, both Divine, and Human, Speculative, and Practical: and however some may esteem it Caution in Philosophy, it is plainly Libertinism in Morality, and Infidelity in Theology: and any Dogmatical Error or Inconvenience can hardly be greater than Total Scepticism, which is as Utter Darkness, and the State of Desperation, the Bottomless pit, and Vorago of all Knowledge and Practice. Now as this was formerly the Progress of Heathenish Philosophy, so since Christianity Illuminated the World, yet through the Natural Darkness and Corruption of Human Understanding, it hath again had the same Revolutions. For so first Platonical Philosophy, which Porphyrius, Plotinus, jamblichus, and others very much rectified and refined by the Spiritual Light of Christianity, was by them opposed against it. Also Philo judaeus, and Origen, and some of the Christian Fathers seem to have some Savour thereof. Afterward the Schoolmen generally referring Matters of Faith to Scripture, and examining Nature by Reason, rather embraced the Peripatetical Philosophy, which hath long continued, until in this last Age, some others, though they can discover nothing which the Athenian Wits had not Invented before them, yet reviving and renewing old Errors, like Fashions, relapse again to Epicurism, in one kind or other, of Atoms, or Corpuscles, or the like, And when this Humour hath lasted as long as it did formerly, we may expect Scepticism to succeed: and indeed I suspect that we are already in the very Confines thereof. Now though Wanton Wits think they may thus dally with Opinions as they please; yet, as it is most truly said, Studia abeunt in Mores: and so Virgil very aptly introduceth Drunken Silenus changing the Epicurean Opinion, but Grave Anchises more soberly Platonising. Certainly their Novel Doctrine of Matter and Motion doth much Embase the Immaterial Spirit of Man, and render it more Gross and Sensual, and unfit for Spiritual and Divine Contemplations. And though I believ some of the Assertors thereof to be as far from Atheism as myself, yet I must freely profess that the Assertion tendeth toward it, and was by Heathens Improved to the Denial of a Creation; and I appeal to every Reader whether it doth not Induce some Suspicion thereof in himself; yea I suppose this to be chiefly that which renders i● so acceptable and agreeable to the Corrupt Minds of Men; and the Writers thereof themselves seem to be somewhat Conscious herein, while they make their usual Apologies, and need to tell the World they are no Atheists. Thus also by affirming Accidents and Qualities to be no Real things, they make both Virtue and Piety to be only Notions.  O Virtus colui te ut Rem, at tu Nomen inane es! 
And if they could also prove the Reward thereof, and Punishment of Impiety and Vice (which all must accordingly perceiv and feel) to be only Notional, and not Real; they should thereby deliver up all Mankind to a Reprobate sens, or rather Insensibility and Indistinction of any Good or Evil. And their Opinion of Universal Nature is like that of Caesar: Respublica Inane Nomen. Besides how prejudicial such Contempt of Antiquity, and of all Authority, and the Affection of Novelty and Innovation, may be to Church or State, I leave to wise Politicians, Certainly all Christian Academies and Schools of Literature should deeply resent such Novel Attempts, which Professedly subvert all the Ancient foundations of Learning; 〈◊〉 formerly the Barbarous World was taught both Arts 〈…〉 and a ready way prepared for Christian Religion 〈…〉 whereupon so fair a Superstructure hath been raised (〈…〉 these novelists owe their Education and Instruction) and a farther Progress might still have been made, if it were not Obstructed by themselves; and Young Wits led away into an Inextricable Labyrinth of Matter and Motion; and the Magnum Inane of Vacuity, and at last plunged into the Abyss of Perpetual Scepticism. I have no Petulant Humour, yet it may exceed the Meekness and Patience of my Great Master Moses, to hear some Christians affirm the very Essences and Formalities of all Elementary, Vegetative, yea even sensitive Natures, to be only Matter and Motion: as Aaron said of his Materials; I cast them into the fire, and there came out this Calf: and so to set up several Figures of things, as the Jews did the Figures which they had made; and Heathenish Idolaters their Idols and Images. Whereas indeed it is rather the Art of a Statuary, than of a Philosopher, thus to make Mercurius Ex quolibet ligno: or as he who having only an Hercules of Wax in his shop, when one came to buy of him a Mercury, could presently turn his Beard into a Galerus, his Club into a Caduceus, and his Buskins into Talaria; and so he might as well have made thereof a jupiter, juno, Venus, Man, Beast, or Tree, or as we say Quidlibet ex quolibet: Which yet should be only Wax varied. Thus our new Philosophers, not acknowledging all those several Primitive Natures which God in his Infinite Wisdom pleased to Create, like Etymologists, can derive one thing from another so far as scarcely to leave any Primitives. Cartacean Philosophy, which describes the World in Paper otherwise then God hath made it to be in Nature, beginning, Cogito, Ergo Sum, and so proceeding, Cogito, Ergo Est: as though because the Operation doth indeed prove the Essence of the Cogitant, it did therefore also prove the Real Entity of any thing Cogitated: and yet this is all the Argument it can afford us to prove that First and Fundamental Truth, That there is a God, Cogito esse Deum, Ergo Est. Whereas the most Judicious and Ingenious Father, long before had Invented the first Argument, when disputing with a Sceptike, he first proves that he Is, because he doubts whether he Is or not; and because he is a Creature, thereby also proves that there is a God the Creator: whom I shall rather choose to follow than any such Neophytes; who, when God saith in the Beginning he made Heaven and Earth, say he made only Matter and Motion; and professing that they had deliberated and tried to deduce all this Spectable World from a Chaos, or from Matter only diversified by its own Motion, Figure, and the like; have asserted it to be Matter; whereas God expressly declareth that he Produced it out of a Chaos in the Six Days Works: and who make Sol and the Planets, and the Stars to be the Centres and Foundations of all the Vortices of Matter and Corpuscles about them; whereas the whole Aether, Air, Water, Earth, and Vegetatives, were made in the Three first days before them. Whereupon I may very truly and safely pronounce; Aut haec non est Scriptura, aut i●ta non est Philosophia. For mine own part I must here profess, that having long since studied Philosophy in the University, and read over several Philosophers, both Ancient, and Modern, I could never find a satisfaction in any of them: and if I had not reflected on this Divine History, should have been tempted, as others, to Invent some new Philosophy suitable to mine own Fancy: For now he is no Philosopher who won't attempt to make a new Philosophical World, and produce his Module thereof; showing how it might be best made, and with least Charges: but certainly it is most Ridiculous and Impious thus to presume that God must therefore have made the World according to our Module, because we judge it best; rather than acknowledge that to be best which he hath made, because he who made it is Infinitely Wiser than us. Wherefore to find out how God made the World, I had recours to his Word, reading over this first Chapter of Genesis again and again; and also many Commentators, in whom generaly (besides the first Article of our Creed concerning God the Maker of Heaven and Earth) I found more of Aristotle than of Moses; (yea even Translators seem to incline that way) but the Cabalistical Rabbins, and Scholastical Philosophers, by their Jewish, and Heathenish Interpretations, have so Confounded and Obnubilated this Divine Light, that almost all Christians fear to approach it; and seem rather to dread and adore it at a distance as some Inscrutable Mystery: and some think they greatly favour Scripture by restraining it to Theology and Morality, and not intitling it to Natural Philosophy; and so, as it were going backward, cover it with the Mantle of their Indulgence, that the Philosophical Nakedness thereof may not appear to themselves or others. Whereas considering for what end this Divine History of Created Nature was writ, and being sufficiently confident of the Intrinsecal Verity, and extrinsical Evidence thereof, I adventured to look into the Naked Simplicity of the Text, and endeavoured first to discover the plain and true System of the World, which God the Creator hath described therein, and thereby reveled unto us. Which I have accordingly expressed in my Explications; being only a brief Philosophical Paraphrase upon the Text: and yet while I thus Explicate the Text by my Paraphrase, I still submit my Paraphrase to be judged by the Text: and I therefore set these Explications, as a Partition, or Cancelli, between the Divine Word and my Human Illustrations thereof: which I have also deduced from the Created Nature, as the Counterpart of Scripture; and have harkened to the Voice thereof, as to the Echo of the Creating Voice of God. Nor do I descent from Pagan Philosophy Animo Contradicendi, or to flatter Christianity (which is far above it) but shall also retain any thing of Truth that I have found therein; and all advantages thereof, either Platonical Speculations, Peripatetical Ratiocinations, or Epicurean Sensations, yea even Sceptical Caution itself: and am Dogmatical only in such Theses which according to the Law that I impose on myself, I shall first prove by the Concurrence of Divine Authority, Human Argument, and Sensible Experiment: and if I knew any more ways of Probation, should not decline, but most gladly embrace them. Neither do I thus offer any thing to the World whereof I have not first satisfied myself after so long trial and strict examination; where in I could never yet find any thing considerable, either of Reason, or Sens, which I could not fairly reconcile to the Divine Authority of the Text. Also I have adventured to propound many Hypotheses; which though I dare not so confidently Assert, yet I should not Insert them, if I did not esteem them very Probable: for indeed it is the most proper, and a sufficient Task for any Philosopher, to Inquire only what God hath Created: and I ever reputed it a great Vanity in any who presume to go farther, and will also offer to show what he might have Created: not without some Insinuation of what one most Profanely Expressed, That if he had stood at God's elbow when he made the World, he could have showed him how to have made it better: as though whatsoever Hypothetical Natures, or Poetical Worlds, they please to fancy and describe, Natura aut facit haec quae legis, aut faceret.  
Possibility is Indefinite, and to pursue it Vain and Endless. It is not Absolutely Impossible, that this, or any other Book, might be Printed by the Casual Concurrence of Letters, Ink, and Paper, without any Composer, or Printer; yet if any should therefore write a large Discourse thereof, or of any other such like Hypothesis, I think it might well deserv to be placed in Rabelais his Library. But though I shall carefully exclude any such Improbable Trifles, yet I doubt not but that among so many supposed Probabilities, I may run into some Errors, and many Errata in Terms of Art, and such other Peccadilloes, which may prove Scandalous and Offensive to Weaker Minds, who regard Words more than Things; and may be matter enough of Disgrace and Disparagement to the Captious, who though they can find no fault in Venus herself, will Carp at her Sandal, or something about her. And I am Conscious that I may be more liable hereunto, being no Mathematician, Astronomer, Chemist, or other Artist whatsoever; but one among the Laity of Mankind, having only two Books which I regard, Scripture, and Nature: and though any may easily bite through my Human Infirmity, yet he sha●l break his Teeth at these Bones, Fragili quaerens illidere dentem Offendet Solido— However I am sufficiently secure, being already where I would be; that is, below Fame, and above Infamy: and as I do not Superscribe my Name to gain the one, so neither do I Conceal it to avoid the other: but either is as Indifferent to myself as it is to my Pen to write it, only it is somewhat less not to write it. Nor will I presume to add any thing to Divine Authority, professing it to be my chief Design to Exalt it as the only Statera of Truth, both Natural, and Supernatural; and as we Eminently call it Scripture and Bible, so it is indeed the Writing of all Writings, and Book of all Books; whereby ●hey are to be Judged; and If they speak not according to this Word, it is because there is no Light in them. As a worthy Friend, laying his hand on the Bible, once truly said to me, If this Book were not Extant in the World, there were nothing Certain and Infallible left to Mankind: whereof we have sufficient Evidence, not only in Scepticism, but even in all other Philosophy, of which there are so many several Sects and Opinions, or indeed only Hypotheses; for I cannot conceiv that the Authors thereof were ever satisfied in themselves, or could expect to satisfy others thereby; but vented them as some things which they esteemed Possible, or the best of them only as fair Probabilitys. Whereas this foundation laid in Scripture is as sure as Nature itself; which both are the Work and Word of the same Divine Creator; and every Superstructure rightly built thereupon shall stand. Now though I may not presume to be any such Master-builder; yet I think it a very great Work effected, if I may reduce others to this Fundamental System, and provoke them to build upon it; as I have begun, and offered this rude Essay: and though they shall pleas to Demolish my whole Fabric, and themselves to Erect any other, and lay upon it Gold, Silver, Precious Stones, Wood, Hay, Stubble, or what they list, I have my Design; which is to Assert this to be the only true Foundation of Natural Philosophy, as well as of Theology, and Morality. And the Fire shall try every man's Work of what sort it is. And so I not only Dedicate this my Work unto the World (as indeed every Writer writes to all by making his Writing Public) but also I Appeal unto it, and make every Reader my Judge: for I do not presume to teach the World; nor shall I, as others, term it the People that knoweth not the Law of Nature; for though it consist of many Heads, and almost as many Sentences, yet I do not find but that the last Result, and that wherein they Acquiesce, is Truth: whose common Fate in the World is first to be gazed on, and perhaps derided and oppugned, and at last after farther scrutiny to be entertained and embraced; and the Fate of Error contrary thereunto, first to be Applauded and Admired, and so received without any Pratike, and afterward when it is more strictly examined, to be Rejected and Exploded. Thus Truth is the Daughter of Time; and as Time is the best Critike, so I esteem Homer, Virgil, and such others, to have been the best of Poets, and Plato, and Aristotle, the best of Philosophers; because their Works have so long survived; whereas there are only some Fragments of Epicurus now remaining, as broken and minute as his Corpuscles or Atoms, Certainly Scripture is both most Ancient, and also most Entire. Nor can I suppose that the Discovery of any consyderable Natural Truth, or Profitable Good to Mankind, hath been renounced, or will ever be lost by them. Wherefore now O Christian World! who art a Collection not only of Men, but of Christians, Judge thou according to both Capacitys, whether Scripture be not the truest Comment that ever was made upon Nature: and that thou mayst rightly discern between them, set the short System of the Divine Genesis thereof by all or any other whatsoever. 
Contuleris toto cum sparsa Volumina mundo;  
Illa Homines dicas, haec docuisse D●um.  And now after so many Christian Ages, let it be once Determined, whether this be a true History of the Creation, or not; and if it be, (as most undoubtedly it is) let us no longer be bereft of so great a Treasure, which hath hitherto I know not how been not only hid under ground, but trampled on by the feet of men. Nor let any Elude and Enervate it by the Imputation of Popularity, whereby even Popular Understandings may learn Divine Philosophy; as the Psalmist professeth, that thereby he had acquired More Understanding than all his Teachers. Nor let us resign not only our Faith, but also our own Reason to others, because they pleas to abandon theirs, and scoffingly call it Logical, or Metaphysical, or the like; which are the Acquests of those Noble Arts and Sciences, whereby we excel Brutes, Barbarians, and themselves. Nor may they justly term this a Prejudice against them; for how do they Prejudg? who Appeal to the whole World, or the Great University of Mankind; and as good Scribes bring forth out of their Treasure things New and Old: doing herein like Galenists, who willingly admit and add to their Dispensatories any Chemical Experiments which are sound and useful (and to such Physicians all wise Patients commit their bodies rather then to Empirikes) Or are they prejudiced? who affirm nothing but what they prove by all the ways of Probation, Authority, Argument, and Experiment. For to what Judge can we Appeal but the World, or to what Law but Faith, Reason, and Sens? and may we not rather suspect the Prejudice to lie in Novelty and Party, and a new Sect of men, who admit only since, and yet will not be Judged by that, unless it speak their Sens? But as I have not pawned the Authority of mine own Name, upon which I know I could borrow very little; so I only beg of others; that neither any Passionate Amours which they may have for any Man or his Opinions, nor the Inebriating Fansys of their own Spirits, nor any pretended Monarchy or Monopoly of Knowledge, may be by them Opposed to Truth; for Magna est Veritas & praevaelebit: and I doubt not but that Scriptum est, and Probatum est, will by their own Intrinsecal Value, without any Image or Superscription, pass Current through the whole Christian World. But let us all rather Consult together the Advancement of true Knowledge, and the Real Benefits of Mankind; both in Speculation, and Action: Whereof the Speculative Part doth properly belong to Schools and Academies, who, if they shall make this Divine History of the Creation to be their Symbolum Philosophicum, shall need no other Fundamentals; nor have they any better way to preserv their Disciples from these new Philosophical Romances of Mundus Altar, & Idem. And as it hath been much wished by Wise men that Scholars would season their Studies with more of Common Life and Civil Conversation (the want whereof hath been the Scandal and Scorn of Learning) so particularly Academical Philosophers should hearken more to Experiments, which though it be not fit for themselves to Practice, yet they may Inquire of Chemists and Mechanikes, and be Informed thereof by them, to whom the Practical Part doth properly belong. And Mechanikes may be also much Assisted and Directed by Philosophers, with many Rules and Regular Proportions; whereby they may be Instructed, and also Cautioned from attempting Impossibilitys, or any thing Impracticable; as the Philosopher's Stone, Perpetual Motion, or Fire, and the like; and also much Advantaged in the Attempts of Possibilitys; as if the Doctrine of Local Motion of bodies were more fully cleared, and all the Variations thereof, not only according to Distances from the Centre, Multiplications of Wheels, Pulleys, Levers, and the like, and all the several Situations and Positions thereof; but also all the Mysteries of Increments and Decrements of Velocity, Consistent Strength, Elasticity, Pressure and Nonpressure, Preventions of Vacuity, and the like, were ascertained unto them, it might greatly help them in contriving their Machines' and Engines. It hath been observed that though Speculative Philosophy hath not much Advanced in these last Ages of the World, yet there hath been a great Improvement of Mechanical Arts: but I conceiv that thus both might grow up together. Nor is a Mechanike so mean a Title in Human Society as is commonly reputed; Certainly the End of all these Speculations is Practice, which doth most Immediately promote the Good of Mankind. And if I should endeavour any such Profitable Inventions, I had rather be assisted therein by a Corporation of Mechanikes, than any College of Philosophers: and I would kiss that man's Hands, yea his Feet, who should Collect and Publish an exact and faithful History of Artificial Experiments, not only Chemical and Curious, but Mechanical, and of all Trades and Artifices: which together with the History of Extraordinary Natural Phaenomena, are very great Desiderata, and would be of very much Use and Improvement. But Inventions, as I conceiv, are rather strange Fates and Felicitys; and some Magnalia thereof have proved as great Treasures to the World as the Indian Mines, which certainly the Discovery made by Columbus did comprehend. Yet as they are not of Ordinary Production, so neither only Chances, as we term them; but Extraordinary Providences of God in some Ages, wherein he designeth thereby to accomplish some greater Intendments: as when God purposed to revele the Glorious Light of the Gospel through the whole World before the second coming of Christ, he stirred up the Spirit of Columbus, by a strange Dogmatical Confidence of more Earth than was before discovered, maugre all Repulses, and Delays, Indefatigably, and Undeniably, to endeavour and attempt the Discovery thereof: which yet he could never have effected if also the Compass, or Seaman's Card, whereof former Ages were Ignorant, had not been then lately Invented; and so likewise the Gun, without which so few Adventurers could never have kept Possession against Innumerable Natives. And about the same time Printing also was Invented, to Disseminate Knowledge through both the Worlds. But I do not esteem Additions to be Inventions; as the Telescope or Microscope, which are only farther Improvements of the Perspective, (that was first Invented by a Mechanike:) or as the Granado is of the Gun, and the like. Yet we might hope for more both Inventions and Additions, if Philosophy were made more Mechanical, and Mechanike more Philosophical. Whereof we have now the greatest expectation from the happy Institution of the Royal Society; and that so many Mercurial Wits, Interceding between both these Regions of Speculation and Practice, will transmit Philosophical Instructions to Mechanikes, and Mechanical Experiments to Philosophers: and after all their Curious Disquisitions, and many Vibrations, like the Pendulum, settle at last in the most Direct Line of Truth, Proving all things, and holding fast that which is Good, and shall be for the Good of this Nation, and of all Mankind: which shall render their Society a Solomon's House, and this Island a New Atlantis. And as the Lord Veru●●m hath well observed, that the Practical Theology of Scripture ●ath been by none better Ventilated then by English Divines; so may this Divine History of the Genesis of the World be best Elucidated by them, who though they superscribe Nullius in verba in defiance of any Human Magistery, yet always except Verbum Dei, in submission to D●vine Authority. And if the Active Spirits of this Nation would freely clear and disengage themselves from the Humour of Foreign Noveltys, they might exceed others in their happy Endeavours; though we Tramontanes have been Judged by them better for Imitation then Invention: but I desire them to produce any thing in this last Age equal to those two Noble Inventions which were both of English Extraction: that is, the Inclinatory or Dipping Needle, whereby the Latitude is discovered; whereof, as I have received it by Tradition, the Inventor was Robert Norman our Countryman, whose Name deservs more Heraldry; as they will easily acknowledge who shall attempt to Invent the like Natural Instrument, whereby to discover the Longitude. The other is the first Observation of the Circulation of the Blood, whereof our Learned Doctor Harvey is the well known and Monumental Author. And for Philosophical Discourses and Discoveries of Nature I may name two others; who though Parallel one to another, yet I suppose neither of them can be Paralleled by any other Nation: that is, the Great Chancellor Bacon whose Natural History hath made his own Name H●storical: and the truly Honourable Robert Boil; of whom I may well say, that as Hiero made a Law in Syracuse That every one should believ whatsoever Archimedes affirmed that he could do; so all aught to believ whatsoever this Noble Person declareth that he hath done, in all those manifold Experiments wherewith he hath enriched the World. Now let this be the Conclusion and Sum of the whole matter; That as the End of all Created Nature is the Divine Glory of the Creator, which the whole World as a Mirror was made to Represent to us Naturaly; so should all Spiritualy Render it unto him. And thus we Christians being taught by God, the Author both of Scripture and Nature, truly to know the Creation and System of the World, which Heathen Philosophers groped to find out all their days, and have disputed in all Ages, should with the Primitive Hebrews, and their Divine Doctors, Moses, David, Solomon, and the rest, Glorify the Infinite jehovah, Creator of Heaven and Earth. And I have very much wondered that not only in Spirituals, but also in Naturals, Seing we should not See, and Hearing we should not Hear, and Understand with our Hearts, the things which are writ in such large Characters, and Proclaimed to us with so loud a Voice. Wherefore I beseech the Divine Spirit so to Illuminate us in the true Knowledge of his Word and Works, that henceforth they may be no longer hid from our Eyes; but that it may now be said of Holy Scripture, and of the Nativity of the World therein, Nota Mathematicis Genesis tua.   

THE Divine History OF THE GENESIS OF THE WORLD.  
SECTION I.  In the Beginning, etc. 

EXPLICATION.  
In the very First Being of Heaven and Earth, or of any Thing therein, or of any Originals thereof from Absolute Not being. And in the very First Instant of their Duration, or Time itself, than also commencing from Nontime or an Absolute Nullity thereof.   

ILLUSTRATION.  
1 That the World is Finite; Proved by the Corporeal Quantity thereof. 2 By Successive Quantity. 3 By Discrete Quantity. 4 Rejection of Impertinencys, and what Postulations only are required. 5 Sensible Demonstration of the first Proof. 6 Of the Second. 7 Of the Third. 8 The Possibility of the World's being Ab Aeterno disproved. 9 The Possibility of being In Aeternum, or Immortality, in what Sens granted. 10 The Sum of the whole Discourse, That there was a Beginning of the World.  
I. THat there was a Beginning of the World (besides the Divine Authority of the Text) is as Rationaly Demonstrable, as it is Sensibly evident, That there is a Heaven and Earth: for it is also evident, that they are bodies, Extended by Part beyond Part, and therefore Finite, or bounded with Extremitys of that Extension (which we call First, or Beginning; and Last, or End; because we may begin to measure at one, and end at the other) for that very Extension which renders them bodies by Extending Part beyond Part, doth also Terminate them, that is, Extend them so far, and no farther. Thus the whole Body of the World hath two great Parts; Heaven, and Earth. And whatsoever hath Parts is Finite, because every Part is Finite or Limited to a Proportion not so great as the Whole, otherwise it should not be a Part of the Whole. And as one Part is Finite, so are all the Parts of the Whole, because they are all Parts. And so Consequently is the Whole; because it is equal to all the Parts; otherwise it should not be the Whole of all the Parts thereof. And thus Heaven, which is one Part of the whole Body of the World, is a less Whole in itself; because it is the whole Heaven. And so likewise Earth, which is the other Part of the whole Body of the World, is also a less Whole in itself; because it is the whole Earth. Now either of these two less Wholes is Finite in itself; because it is only a Part of the whole Body of the World: and because both these less Wholes are Finite, therefore the whole Body of the World is also Finite, though it be a greater Whole: for there is no Greater nor Less in Infinite, which is Infinitely beyond any Proportion, and without any Parts whatsoever; because a greater Whole is that which hath greater Parts, or more equal Parts; and a less Whole is that which hath less Parts, or fewer equal Parts. And since whatsoever hath Parts is Finite, therefore whatsoever hath greater or more, or less, or fewer Parts, is also Finite, and cannot be Infinite. Again every Part is such a certain Proportion of the Whole as it is, otherwise it should not be such a Part thereof; and therefore hath such a certain Measure of itself, whereby it is such a certain Proportion as it is, and not greater nor less. And as all the Proportions of all the Parts, are the Whole Proportion of the Whole; so all the Measures of all the Parts, are the whole Measure of the Whole. And whatsoever is Mensurable is Finite; because it is Mensurable, and not Immense. Wherefore the whole Body of the World is Finite, as well as Heaven, and Earth, or any less Part, or the least Particle thereof whatsoever; whereof there is the same reason: Otherwise the Whole should be greater than all the Parts, or the Parts greater, or more, than they are, which is Impossible. And the contrary thereof So Mathematicaly true, and evident according to Common Sentence, (that every Part is less than the Whole, and the Whole greater than any Part, and equal to all the Parts thereof) that it cannot be further proved by any thing more evident than itself. Wherefore this Conclusion is most true and evident; Omne Sectile est Finitum.  
II. Now as Corporeal Quantity, which is Consistent, and hath Part beyond Part, is therefore Finite; So also Time, which is Successive and hath Part after Part, is also Finite. And though Part beyond Part may be Inverted, and the First become Last, or the Last First; or Circulated, and the Beginning United to the End (and so every Consistent Quantity is Finite, because it hath such Parts) Yet Part after Part Succeed and follow one another in a most direct Line, and by Such an Immutable Law and Order, as can neither be Inverted, nor Circulated: otherwise there should not be Part after Part; which must necessarily be in Temporary Succession: for Past can never be Present, nor Present Future, nor all together. Wherefore Time cannot possibly be Circular: for in a Circle all the Parts must Consist together; as in Circular Motion all the Parts must Move together. Though probably the Opinion of the Eternity of the World was grounded on some such Imaginary Circulation of Time, and Revolution of Platonical Years. Whereas though all things measured by Time might be supposed to return again into the same State in all other respects, yet Time itself can never return to be the Same; because it is as Impossible to recall Past, as to anticipate Future. So that where there is such a fixed Priority and Posteriority running still forward in a most Direct and Immutable Succession of Part after Part, which is Finite, there must necessarily be a Finite and Fixed First, or Beginning; and Last, or End; according to the Fixed Order and Succession of the Parts. And as certainly as this Present Instant is now the Last or End of all Time Past, or Present, which hath hitherto Actualy Existed, or doth Exist; so certainly there was some determinate Instant, which was the first or Beginning thereof. And so this Conclusion also is most true and evident; Ubi Prius & Posterius, ibi Primum et Postremum.  
III. Lastly as bodies and Time, so Number or Quantity Discrete, which hath Part Discreted and severed from Part, is also Finite in itself; and doth most Discernibly manifest the Finite Nature, both of bodies, as in the Scale; and also of Time, as in the Dial: whereby their Continuous Parts being Arithmeticaly Divided into Numerable Proportions are rendered most apparently Numerable and Finite. And so also this Conclusion is most true and evident Nullum Multiplex est Innumerum. From all which Conclusions drawn from every kind of Quantity, Corporeal, Successive, and Discrete, it most Necessarily follows, That whatsoever is Quantitative is Finite▪ for it must be granted under the highest pain of Contradiction, That Actualy Mensurable cannot be Actualy Immense, nor Temporary Eternal, nor Numerable Innumerable.  
FOUR Nor is this plain Probation concerned in those more Curious Disquisitions, Whether Quantity be any Real thing in itself, or only a Mode, or Relative Respect (or I know not what others pleas to term it) Since it is most evidently the Geometrical, Chronical, or Arithmetical, Measure of all Quantitative things, which are within the Verge thereof, and Measurable by it. Nor of what Parts it doth Consist, or how it is Divisible into them; since it is most evident that it hath Parts. Nor yet whether any Whole Quantity hath Physical Parts; since it is most evident that it hath Mathematical Parts, and is Divisible into them. And though I shall hereafter inquire into all these, yet I will neither now prevent myself, nor entangle this Probation (which as it is most firm and solid in itself, so I desire to render it most clear and free from all Impertinencies) with any such Curiositys. Nor do I beg any thereof before hand; but only insist upon these most reasonable and undeniable Postulations, That an Inch is the twelfth Part of a Foot, not more nor less; and a Foot twelve Inches, not more nor less. That an Hour is the four and twentieth Part of a Day, not more nor less; and a Day four and twenty Hours, not more nor less. That an Unit is the hundredth Part of a Century, not more nor less; and a Century an hundred Units, not more nor less. Or yet more plainly, That an Inch is an Inch, a Foot a Foot, an Hour an Hour, a Day a Day, an Unit an Unit, and a Century a Century. And so any greater, or less, Part, or Whole whatsoever; which are all Identical Propositions, and neither need, nor are indeed capable of Probation. Nor are these Sections of Continuitys only Imaginations, or the Institutions of Reason; but Realitys in Nature. And so God Created the Heaven and the Earth distinct Parts of the whole Body of the World, and made the Evening and Morning a distinct Day, and consequently the Cardinal Numerations thereof. And he made the Heaven to be above, or without, the Earth; and the Earth to be beneath, or within, the Heaven: and the First day to be before the Second, and the Second before the Third; and consequently the Ordinal Numerations thereof. And heerin I suppose no Human Reason or Sens will or can descent from Divine Authority; because these are things also Rationaly, and Sensibly, evident in themselves: however some may doubt or dispute what I have evidently proved hereby, That there was a Beginning of the World. Nor do I labour, or care to prove, when that determinate Beginning was (which I leave to Chronologists) but only that there was such a Beginning whensoever it was, which sufficeth my present Intention.  
V. For as in a great Wast or Common, though only the learned Artist can give an exact account of all the Acres, Rhodes, and Perches thereof; yet every Vulgar Ey can discern that it is Measurable and Finite, and can estimate it more or less. And as every traveller, though he hath not an Itinerary to instruct him in the just Distances between one City, or Country, and another, yet knows that there is a certain Space between them, otherwise such, and so many Paces, could never bring him from one to the other: so though it be the Work of Geometricians and Astronomers to measure Heaven and Earth; yet we all know that the Earth on which we tread hath a Surface, and a Diameter, which are Finite; because the Surface on which we tread doth end and terminate itself under our feet; and that doth also determinate the Diameter, which is Proportionable unto it: and because the Diameter is Finite, therefore also the Circumference which must be Proportionable thereunto is Finite. And so is every Sphere of the World, Air, Aether, and any higher Heaven, or whatsoever we can Imagine to be the utmost Circumference of the whole World: for to whatsoever Circumference our Imagination can extend itself, it can only be Proportionably greater than the Circumference of the Earth, which it encompasseth; and must also have a Diameter proportionable to itself: both which evidently prove it to be Finite, as well as the Earth; because there is no Greater nor Less in Infinite, as I have already proved.  
VI And so though we may dispute the Nativity, or certain Beginning of the World; yet it is most evident and indisputable that it had a Beginning: for none can deny it to be this Day, or Hour, or the like, one Day, or Hour, or the like, elder than it was the last; and so backward as far as he pleaseth: therefore he must also confess, that there was some First Day, Hour, and the like, and consequently some First Instant, and Beginning thereof: for the Duration and Age of every thing must necessarily be computed from a Beginning or Nativity; otherwise it should be incapable of any Addition or Succession (which is apparently in all time) because it already exceedeth all Number: for Precedency of Part before Part without any Beginning renders the Precedent Parts Innumerable, and consequently incapable of any Succession or Addition.  
VII. So also in Number there must necessarily be a First, and no Number can precede an Unit; though you may still add to it, and possibly multiply it to any Sum Imaginable; which yet being once Stated will be found as Numerable as a Single Unit; because it is only the Addition of so many Units: for as a Day, or Hour, or any other Part of Time Actualy Past, is only a Day, or Hour, or such Part of Time as it is, and not greater, nor less; so every Day, or Hour, or other Part of Time whatsoever, is only One Day, or Hour, or One such Part of Time as it is, and not more, nor fewer: and therefore so many Days, or Hours, or other Parts of Time as are Actualy Past, are only so many Ones as they are, and not more, nor fewer; which though never so many must necessarily be all Numerable, by Addition of so many Ones as they are, and not more, nor fewer. And consequently all Time Actualy Past, which may be Numbered by them, is Numerable and Finite: and therefore had a Beginning; because the Number thereof is Ordinal or Successive; whereof there must be a First. Thus if we should compute the whole Age of the World according to the particular Ages, or Secula, of Men or Brutes; or if you pleas according to the Revolutions of Platonical years; yet there must necessarily have been a First, Second, and Third Seculum, or Revolution, or so many as we will suppose to have been Actualy Past and Precedent, and not more, nor fewer, nor other then Successive. All which summed up together will be found as Finite as a single Unit, and must have a First, and Last, aswel as One and One Ordinaly and Successively. Nor indeed can we Rationaly Imagine any Time whatsoever Actualy Past and Precedent, not to be Actualy Finite. And if it cannot be otherwise in Imagination, much less in Reality.  
VIII. Yet the World might Possibly have Existed before it did Exist, or Actualy was; and as long before as you pleas to Imagine; and so it may still be continued Perpetualy in Possibility; which yet will be always Possible, and can never be Actual: for no such Precedent, or Subsequent Perpetuity, ever was, or shall be, nor can reasonably be Imagined to be Actual. Neither is it properly a Possible Perpetuity, but rather a Perpetual Possibility of such a supposed Precedency, or Subsequent Futurity, which can never be Actual; otherwise it should not be Perpetualy Possible: for as Possible, while it is Possible, cannot be Actual; otherwise it should not be Possible, but Actual: so Perpetualy Possible can never be Actual; because than it should cease to be Perpetualy Possible. As it is said of Corporeal Quantity, that it is always Divisible into always Divisibles; ever Possibly, but never Actualy: because if it should once be Actualy Divided into all its Divisibles, than it should cease to be always Divisible (which is a most true and evident Ratiocination, supposing such a Perpetual Divisibility thereof, whereof I shall hereafter discourse) But no Possibility whatsoever, either Precedent, or Subsequent, doth militate against this present Discourse concerning the Actual Existence of the World.  
IX. This Perpetual Possibility in Futurity is the Duration of Immortal Spirits; which though it may not seem to be the same with Time in a restrained since (as Time may be distinguished from Duration) yet is the same with it in a general sens. And so the Soul of Man, both in this Mortal Life, and also in his Immortal Life hereafter, shall continue to be under the same Duration; though his Time may be restrained to this Mortal Life, which hath an End, and is computed according to the Chronology of the Hours, Days, and Years thereof: and so we commonly distinguish between Temporal, and Eternal or Everlasting. Thus Plato makes all Time to be the Measure of Duration according to the Motion of the Heavenly bodies, which divide it into such Parts or Sections thereof: and thereupon, I suppose, grounded his Opinion of the Circular Revolutions of Time, like the Circular Motions of the Heavens. But as Duration was Coetaneous with the first Chaos (for there was an Evening before any Morning, or Illumination of the Aether; and three several Days before the Sun and Stars) so the same Duration shall continue when they shall be dissolved, and when Time, in that since, shall be no more. And yet in all the Perpetual Possibility of this Duration, so far as it shall ever hereafter become Actual, it shall likewise be Actualy Finite, as I have already proved. Whereas Proper Eternity is neither in any Precedent, nor Subsequent Possibility; but always Actual, and always Present, or one Perpetual Instant: which is Divine, Infinite, and Incomprehensible, and of another nature, Infinitely and Incomprehensibly Different from any Finite Duration, Actual, or Possible, whatsoever; which it doth Comprehend, but not in any manner Confound, or Cha●ge the Temporary nature thereof; as I shall show in the next Section.  
X. Wherefore I Conclude upon the whole precedent matter, That every Quantity, that hath Existed or doth Actualy Exist, is Actualy Finite. And so is every Quantitative thing measured thereby. And that no Imagination, nor Possibility itself, can make it to be otherwise. Because all Quantity and Quantitative things have Parts, and all Parts are Finite, and therefore whatsoever hath Parts is Finite, and whatsoever is Finite, is Terminated or bounded with Extremitys, or First, or Beginning; and Last, or End; Respectively according to the Parts: otherwise it should not be Finite. And particularly, that time and Duration (which is Successive) and all Temporary and Durable things, had a Realy Precedent and fixed First or Beginning. Now that the force of this most Cogent Argument may not be lost or spent in so large a Dilatation, I will briefly Sum it up in these few and short Propositions, which I shall present to any Man of Reason most strictly to examine, and consider whether he can deny any one of them, or the Consequence of them all, without forfeiture of his Rationality.  
I. That every Day is One Day, and of no more nor greater Number, nor Duration.  
II. That Yesterday was One Day, Actualy Past, and Precedent to this Day; and so all the Days Actualy Past and Precedent one unto another.  
III. That the whole Number and Duration of all the One Days Actualy Past, and Precedent, is as Finite (or bounded with first, or Beginning; and Last, or End) as of any One Day.  
IV. Therefore there was a First or Beginning of the whole Duration of all the One Days, Actualy Past, and Precedent, aswel as of the particular Duration of any One Day.  
Wherefore I Conclude according to that right and true Sentence, Vim inferunt Humano Intellectui qui Mundum affirmant Infinitum ex Finitis Partibus Constantem.    

SECTION II.  God, etc. 

EXPLICATION.  
The Infinite Creator of Heaven and Earth.   

ILLUSTRATION.  
1. That God is Infinite. 2. Of Infinite. 3. That Absolute Nothing is Not finite. 4. Of Proper and Improper Infinite. 5, Of Proper and Improper Not finite.  
I. WE have proved that Heaven and Earth, and Consequently the whole World, had a Beginning of Being from Absolute Not being, or was Created; because it is Finite. Wherefore the Creator of all Finites must necessarily be Infinite: for if he were Finite, he must also be Created by another, and so Infinitely. But there can be no such Process Infinite, because it is Successive from one to another, and therefore must be finite, as I have already proved.  
II. But because our Understanding also is Finite, and not Infinite; therefore the proper Object thereof must be Finite, and not Infinite: and all the knowledge we can have of Infinite is only from and by Finite. Now we have discovered Finite to be Partial; that is, either a Part or a Whole having Parts. And so indeed not only all Quantity, and Quantitative things, whereof we have disc●ursed●, but also all Qualitys, and Qualitative things, are Finite, because they have certain Degrees of themselves, which are their Respective Parts, or Proportions. And also all Substances or Created Entitys whatsoever either have Parts, or are themselves Parts of the Univers. And the Univers itself is only the Whole of all those Parts whatsoever; and Consequently Finite· Wherefore Infinite must neither be any Part, or Degree, nor any Whole having Parts, or Degrees; otherwise it should not be Infinite, but Finite. Also Infinite, because it hath no Parts, or Degrees, in itself, is not Partialy, or Gradualy, what it is; but Infinitely without any Parts, or Degrees, One, and All, in i● self, and Infinitely comprehending all Finites: for if it were more than One, or less then All, it should be Partial, or Gradual; because More, or Less, are Partial, or Gradual, and consequently Finite. Thus Infinite doth Transcend Finite, not Finitely, by any Parts, or Degrees whatsoever; but Infinitely, according to its own Nature, which is Infinite. Wherefore also Finite cannot be any the least Part, or Degree of Infinite; for then the Whole also should be Finite. And Infinite doth not only Infinitely Transcend Finite; but is also Infinitely Different from it, without any Part, or Degree of Difference. And so though it doth Comprehend all Finites (as we say, Infinite Being doth Comprehend all Finite Being's, Infinite Immensity all Finite bodies, Infinite Eternity all Finite Time, and Infinite Unity all Finite Numbers) Yet it doth also Comprehend them Infinitely, according to its own Infinite Nature, that is, Incomprehensibly as to our Finite Understanding; and Inconfusedly as to the Finite Nature of the Things themselves: and so God is the only true Transcendent and Eminent Caus neither Confounded, nor Compounded with them; nor such as doth Contradict, Alter, or Interfere with them, in any kind or manner whatsoever. And whereas Infinite and Finite do thus Consist together, and yet Infinitely Differ, we must always reserv the Notions thereof under most Different and Distinct Considerations, and not Confound them one with another in our Understandings, which are not Confounded in themselves; otherwise we shall thereby also Confound our own Understandings, and disturb any right Apprehension, either of Infinite, or Finite. Thus is Infinite both the Infinite Affirmation of all Being, and wellbeing; and the Infinite Negation of all Notbeing, and Ilbeing: which Negation being double, is only the Infinite Affirmation of itself.  
III. As Infinite is Infinitely Affirmative, so Absolute Nothing is Notfinitely Negative, or the Notfinite Negation of all that is Affirmative. And any Affirmation of itself, as that Nonentity is Nonentity, and the like, is only the Notfinite Negation of itself. Wherefore Absolute Nothing is so purely Null, that as Plato rightly saith, it is altogether Ineffable, and Incomprehensible, and not capable of any Name or Notion, but what is borrowed from thing, or Being, whereof it is the Notfinite Negation: and therefore I rather choose to term it Notfinite, to restrain it to the Negative Signification of itself, which purely is not; then Infinite, which hath also an Affirmative Signification of what it is in itself Infinitely, and whereof Notfinite is the adequate Negation, and ●s Notfinitely Notfinite as Infinite is Infinitely Infinite.  
IU. But Infinite is either Proper, or Improper. Properly Infinite is only God; who as he is Infinitely One admits only ●n Identical Predication of Himself, or That God is God, for Quicquid est in Deo est Deus. And yet as he is Infinitely All, and the Transcendency of all Finite Perfections which are many and several; so there is Improperly Infinite, which may Improperly be Predicated of him severally according to our Finite Understanding, and his Infinite Condescension thereunto. And such are all those Partial and Distinguishing Notions which we frame of him. As that he is Entity, Immensity, Eternity, Unity, and the like: Whereby we render that which is Infinite, and Infinitely One in Himself, and with Himself, Partial, and Several, and Consequently Improperly Infinite; but not Properly Finite: for though thereby we render that which is Infinitely One in Himself, Many in our Understanding; Yet we also acknowledge him to be Infinite Entity, Infinite Immensity, Infinite Eternity, and Infinite Unity, and not More, or Less. Again more Improperly Infinite is that which is Properly Finite in itself, but Improperly Infinite in respect of God who is Infinite; as Sin (which is committed against him) is therefore by Divines said to be Infinite: and so indeed is every Creature in respect of him, who is the Infinite Creating Caus, and Being of the Being thereof. But most Improperly Infinite are such things as are only Indefinite unto us, or exceed our Finite Understanding. So we say that the Globe of Heaven and Earth which is Finite in itself, is Immense, and the World Eternal, and the Dust of the Earth Innumerable, and the like: And so we term a Circle Figuratively and Hieroglyphi●aly Infinite, and the like.  
V. Also Notfinite is either Proper or Improper. Properly Notfinite is only Absolute Nothing, whereof there can be no other Proper Predication then that it is not; or Nothing is Nothing. Improperly Notfinite is either that in itself, whereof we frame some Partial and Distinguishing Notions; as Nonentity, Vacuity, Nontime, Nullity, and the like; which are only Particular and Respective Negations of that whereof Absolute Nothing is the Absolute Negation. Also there are other more Improper Notfinites, answerable to such Improper Infinites, which we have before Specified.    

SECTION III.  Created, etc. 

EXPLICATION.  
Caused the Finite Being of Heaven and Earth by his Infinite Power to Be from Absolute Notbeing.   

ILLUSTRATION.  
1 Of Infinite Power. 2 What Creation is. 3 Of the Possibility of Creation by Infinite Power. 4 Of the Impossibility thereof by Finite Power. 5 Of Annihilation. 6 Of Proper and Improper Creation. 7 Of Proper and Improper Annihilation.  
I. HAving proved that there was Actualy such a Beginning of the Being of Heaven and Earth, and of all things therein, from Absolute Not-being; and consequently a Creation; I need not now to prove the Possibility thereof; because it Actualy was. Yet farther to confirm it, I shall proceed to examine and refute the Grand Argument against the Possibility thereof, Ex Nihilo Nihil fit. Absolute Impossibility is that which no Power can Possibly reduce into Act or Actual Being; Wherefore whatsoever may be so reduced is Possible to Infinite Power, which should not be Infinite, if any Affirmative Act should be Impossible unto it: for than it should be Limited by Something Possible which it cannot Act, and consequently be Finite. Thus Infinite Power must Necessarily be Omnipotent or able to Act all things, except Contradictions, which are only the Negations of itself, and consequently infer a Notfinite Impotence. And not to be able to Act such Negations is a double Negation; which as I have said, is only the Affirmation of itself. So God cannot Contradict Himself; either in Essence, as not to be God, or not to be Infinite, which is the same; or in Operation, as to make the same Thing to Be and Not be Absolutely; for than he should undo what he doth. And so God cannot make Absolute Nothing or Notbeing to Be; for than it should Be and Not be Absolutely, which is an Absolute Contradiction. Neither can he Convert Absolute Nothing into Something, or Extract Something out of Absolute Nothing; for than it should not be Absolute Nothing, out of which there is Nothing which may be so Converted, Extracted, or Made, in any kind or manner whatsoever.  
II. So that if to Create were any of these Operations, as the Objection doth import, than it should be confessedly Impossible. And I suppose some such Misapprehension hath been the ground of that Error. Whereas Creation rightly understood is only a Causing Finite Being to be from Absolute Notbeing, as the Negative Term, from which it doth Commence; and not of which or out of which it is Made in any kind or manner whatsoever. Now because Absolute Nothing or Notbeing is only a Negative Term or pure Negation, it can neither resist Creation, nor contribute any thing to, or toward it; because it is Absolute Nothing.  
III. And because Absolute Nothing cannot resist in the least, therefore Creation is Infinitely Possible to Infinite Power; because there is Nothing to resist it. And also because whatsoever is Possible to Infinite Power, is Infinitely Possible to it; and not Partialy, or Gradualy; because Infinite hath no Parts, or Degrees. Nor doth the Creation of Finite Being Contradict, or Alter, Augment, or Diminish, Infinite Being, or Notfinite Not being. And so the present Finite Being which is Created (as we have already showed) doth not Contradict, Alter, Augment or D●minish, either of them, which are Eternaly the same in themselves.  
FOUR But because Absolute Notbeing cannot contribute any thing to, or toward, Creation, therefore it is Impossible to any Finite Power: for Absolute Nothing doth afford no Matter, Principle Preparation, Inclination, Capacity, or any Something whatsoever; whereupon, or whereby, Finite Power may begin to work; and where there is no Beginning, there cannot Possibly be any Progress, or Perfection thereof by any Finite Power; but only by Infinite Power, which can Create Being, and the very Beginning thereof from Absolute Notbeing. Also all Finite Power itself before it was Created was absolutely Null; and so had no Power in itself to Create itself, or any other Being, from Absolute Notbeing. Nor could God himself Delegate this Infinite Power to Angels or Daemons, or any Rabbinical or Platonical Subcreators; which must be either Totaly, or Partialy, not Totaly; for then God should cease to have or be Infinite Power in Himself, and consequently to be God; which is an Infinite Contradiction, nor Partialy; for Infinite hath no Parts. Certainly no Angel, nor Man, the chief of Natural Operators, did ever arrogate unto himself a Creating Power. Nor have we any Instances of Creation in the whole History of Nature, among all those Monstrous Relations, which the Writers thereof have inserted. Nor hath any Poetical Fancy ever Invented or Imagined a Metamorphosis of Being from Notbeing. Much less hath any Philosophy ascribed this Creating Power to Nature herself; but rather denieth a Creation; and yet to solv it, is forced to substitute an Impossible Eternity of Finite Nature; and certain Fictitious Powers, Eminences, and Equivocal Causalitys, which I shall also examine hereafter.  
V. As Creation is a Causing to be from Notbeing, so Annihilation is a Causing Not to be from Being; which is most Possible to the Infinite Creator; because it is only the withdrawing his own Infinite Power, whereby he doth continually Caus the Creature to Be; but Impossible to any Finite Power; because it cannot resist the Infinite Creating Power, which doth so continually Cause the Creature to Bebritia And as there can be no Annihilation by any Finite Power; So we never read of any by Infinite Power: Nor probably will God ever Annihilate any thing which he hath Immediately Created; for he doth nothing in vain, but continueth and reserveth all things, which he hath made by Proper Creation, for his own Everlasting Glory.  
VI Thus to Caus to Be or Continue to Be from Absolute Notbeing is Proper Creation. But there are also Improper Creations, which do not produce or preserv any Being from Absolute Notbeing: but only alter the Created Being in such a Supernatural manner as is beyond all Natural Generation, or any other Natural Power of the Creature: which being Finite, and no more than it is; as it cannot Create without Infinite Power, which it hath not; so neither can it Act any thing beyond that Finite Power which it hath. And thus, though it is the Opinion of Divines that God Originaly Created nothing after the Beginning, except Souls of Men (or Angels if they were not Originaly Created in and with their Heaven) by Proper Creation; Yet God is said to Create in all the Six days, and expressly in the Fifth day to Create great Whales (though it be also said that the Waters Produced them aswell as others) by Improper Creation, which was his Immediate Ordination of the whole Frame and Cours of Nature, and Original Generation of them all: which the several Creatures in their First Chaos (before their Active Qualitys and Mist Forms were Produced, and all other previous and requisite Matters Powers and Instruments were prepared and adapted by God) could not perform in or by themselves, nor Generate others, until they were so fitted and instructed, and the Divine Blessing of Multiplication added thereunto, as I shall show hereafter: and therefore all those Works of the Six Days, which did Succeed the Original and Proper Creation in the Beginning, were Improper Creations. So also all Positive Miracles, which are Preternatural, or beside the Natural Course and Order, are Improper Creations.  
VII. Proper Annihilation is a Causing any Being not to be Absolutely: and improper Annihilation only a Preternatural Alteration thereof. And as God in Positive Miracles doth work beyond Natural Power, so in other Privative Miracles he doth obstruct and suspend it. As in causing Iron to swim by suspending the Gravity thereof; or fire not to burn, by Suspending the Heat thereof, and the like.    

SECTION FOUR  The Heaven and the Earth, etc. 

EXPLICATION.  
The whole Body of the World, consisting of Several Heterogeneous Members, Heaven, and Earth; which were Created together in the Beginning.   

ILLUSTRATION.  
I. Of Heaven and Earth. 2. Of Heaven. 3. Of Earth. 4. Philosophical considerations of Entity, and the Differences thereof. 5. Of Substances and Accidents. 6. Of Matter and Forms. 7. Of Common and Proper Accidents.  
I. WE have here a brief Description and Map of the World, and of the whole Globe of the Matter thereof, from the utmost Circumference to the inmost Centre, which was all Created in the Beginning: for neither do we read, nor can we reasonably suppose, that any new Matter was Created afterward. Nor was it Created in the very Beginning only Matter, or one Homogeneous Mass thereof; but one Body, expressly distinguished into several Heterogeneous Members, Celestial, and Terrestrial; or Heaven, and Earth. Nor was the Heaven and Earth thus only Different in Nature, in their First Creation, but also Distinct and separate in their Situations, and not Confounded together, but Created such several Members of the great Body of the World. And as the Heaven is named before the Earth, so were the Celestial bodies above or without the Terrestrial, encompassing them as now they do: for neither do we read, nor can we reasonably suppose, that there was any other Separation or Disposition of the Celestial bodies afterward; as is expressly mentioned of the Terrestrial, or Terraqueous Globe▪ whereof▪ and of all their several Situations, I shall further discourse hereafter.  
II. The word Heaven, Hebra●caly is Heavens, not only Grammaticaly (as the word God in this Text) but Phisicaly, and in the nature of the thing itself. And so generally the Hebrews distribute Heaven into three several Heavens of three several Natures. Whereof the highest is also called the Third Heaven; because it is Utmost and the last above us, and encompasseth both the others; and this I shall therefore call the Superaether. The midst, or Second, is the Aether, or Starry Heaven. The lowest or First, is the Air which Immediately encompasseth the Terraqueous Globe. And these are all the Celestial Spheres whereof we read, and therefore I can acknowledge no more however Astronomers have pleased to multiply them. These three Heavens are thus built one upon another, and all upon the Terraqueous Globe, which is the Habitation of all Corporeal Animals: as Amos elegantly expresseth it, He that builded the Stories of the Heavens, and founded his Troop on the Earth. Of all the three Heavens the Third, which is the Supreme, is most Properly Heaven; and therefore also is called the Heaven of Heavens, by way of Excellency, and so is specially called the Temple of the most high God; and is the Native Region and Province of Blessed Angels, or Caelum Angelicum; and shall be the Everlasting Habitation of the Spirits of Just Men, or Sedes Beatorum. Whereof we have no farther discover●, then only that it was Created together with the other two Heavens; and so is Comprehended u●der one Common Name with them: and probably because it was made Perfect in the Beginning or first Instant of the Creation thereof, and so must continue for ever, without any Elementary Mistion, Generation, or Corruption; therefore we have no other account thereof among all the Works of the Six Days; wherein the Elements, and whole Elementtary Nature, and the Cours of Generation, and Corrupti on therein, was Set in order. And accordingly I observe, that whereas the other two Elementary Heavens, Aether, and Air, are called Expansa and Firmaments, this Superaether is never so termed; but only Heaven, probably because it is not capable of Expansion or Compression. But as the Divine Wisdom hath concealed any farther notice thereof, and also given us very little Knowledge of the nature of Angels, the proper Inhabitants thereof, as Impertinent for us to know in this present State; so I shall not presume farther to inquire thereinto, or discourse thereof: and indeed if the Hebraical Word Heavens be dualy rendered, it must be intended only of Aether, and Air.  
III. As the Aether and Air are Elementary, and both of them Heterogeneous from the Superaether, and every of them one from another; So are all of them from the Earth, and Terraqueous Globe. And as Heaven generaly Comprehendeth all the three Heavens, so here also Earth Comprehendeth both Earth, and Water; which were afterward form into one Terraqueous Globe: and by that general Name in this Text is not only to be Understood Earth particularly (which was not so termed until the Third Day, and then also is called Dry Land) nor the Terraqueous Globe such as it was made afterward; but the Orb of Earth and the Water above it, which is also mentioned afterward. Thus we have a Discovery of what was Created in the Beginning; that is, Superaether, which is also Superelementary and Aether, Air, Water, Earth, which are the four Elements; as God the Creator hath declared, and Moses reveled them unto us, both in this Text, and in the Context, whom I shall believ before all Athens, or any Modern Conceptions whatsoever; and shall accordingly prove them hereafter. And now upon this Subject Matter proceed to discourse; and first enter upon such Philosophical considerations thereof as may concern them all, and all Creatures Generaly; and so according to the order of this History of the Creation Expatiate into more Particular Contemplations of their several Natures afterward. The first and most Universal consideration of Heaven and Earth, and of all Creatures whatsoever, is that they are Entitys; for since Creation is of Being from Absolute Nothing, whatsoever is Created must necessarily Be; otherwise it should not be Created. So that an Entity is any Thing that Is, which I confess, is no more in effect, then that an Entity is Entity: whose Subject and Praejudicate, Genu● and Difference, is, and must necessarily be the same; because it is the same Genus Generalissimum of all Things without any Specifical Difference. And here I must also premise that in every Perfect and Proper Definition of any Specifical, or more Particular Thing, the Specifical or particular Differences thereof must be Identical; because the Specifical or particular Essence or Entity is the only true Specifical or Particular Difference of every thing. But because we cannot know Essences as they are in themselves, therefore we declare things by their Properties, which is rather Description than Definition. As in the Common Instance, Homo est Animal Rationale, Rationality is not the true Specifical Difference of Humanity, though it be most Proper to Man; because it is not his Specifical Essence; and therefore doth not Define the Humanity itself. Nor doth it indeed Comprehend all the Properties thereof, as Risibility, and the like; but only Describe it by one Proper Faculty. So that the most Proper Definitions are only Vocabularies and Nomenclatures, which yet are of good use to explain one Term by another; whereby we may avoid all needless Caption and Contention about Terms, and when the Thing intended thereby is clearly understood, it shall suffice me. And I have now made this Digressive Parenthesis, to save myself the whole labour of Defining, and the expectation of any who otherwise perhaps might exact it of me: but I shall use as clear and pregnant Declarations or Descriptions as the Thing will afford. Thus I affirm Created Entity to be a Creature, or whatsoever is Created which is also Convertible with it. Again because the Created World doth Consist of several Heterogeneous and different Entitys and Natures (into which Differences we must also inquire) I affirm such a Different Entity to be whatsoever God hath Created Different in Nature from another: for as whatsoever he hath Created must Necessarily Be; so whatsoever he hath Created Different must necessarily Differ. Now here we must Consider a Difference which Schoolmen have made of Entity itself; which is, that it is either Entity Real, or Entity of Reason: Entity Real is in the Thing itself and Nature thereof; as Heaven, and Earth, and all things therein; Entity of Reason is in our Reason or Mind; as the whole Poetical World, and all things therein; Hircocerus, Hippocentaurs, and the like; which are therefore also called Entitys; because our very Imaginations and Fictions thereof are Creatures, and Entitative, though the Imaginary Figments themselves are as it were our Creatures, and Objectively Nothings. And so also there are Entitys of Sens, as all Deceptions of the Senses: for though there be no such Objects, yet there is Realy and truly such a Sensation, as well as when the Objects are Real and true, as I shall show hereafter. Now as Entitys Real and of Reason are both Entitative, So there is such a Diversity of Entity itself, Respectively, and Improperly: But as Entitys of Reason are Objectively Nonentitative, So also there is Absolutely and Properly no Difference, but a plain Contradiction between them, and Real Entity; as a Number, and a Null or Cipher, do not Properly Differ, but Contradict one another because one is, and the other is not. Wherefore all Real and true Difference must be between things that are truly Real; and again whatsoever things are Real may Realy Differ from others in the Things themselves and Natures thereof. So that Real Difference is not only Corporeal, or of things whereof there is or may be a Local Separation, but also of any other Thing or Entity, though not Separated or Separable Localy: for though Entity itself be only Generical, yet there are also Specifical and Particular Essences, and Differences. Thus an Angel in a Body, and the Body, are Realy Different Specificaly in the Things themselves, and Natures thereof; though not Localy Separated, yet as truly as when they are Localy Separated. So that their Difference is not only from their several Localitys, but from their several Specifical Natures. So also the Soul, and Body of Man, are now Different, though not yet Separated, but only Separable by Death; and shall be Different after the Resurrection, when they shall be Inseparable, as well as after Death and before the Resurrection, when they shall be Localy Separated: and So Heaven, and Earth, also Differ, not only because they are Lo●aly Separated, but also because they are Heaven, and Earth; that is, Several Natures Specificaly Different. Also there may be an Individual Difference where there is no Specifical Difference, as in a Legion of Angels, or Men; Lastly there is a Numerical Difference where there is no Individual Difference; as all the Members of a Body are so many as they are Numericaly, but yet do not Differ Individualy: otherwise it should not be one Body, or Individual Composition thereof, but so many several Individuals, as there are Members. But whatsoever doth Differ in any other kind, doth also Differ Numericaly; because Number, or Quantity Discrete, is Comprehensive of all Differences, Diversitys, or Discretions whatsoever. And now I shall Conclude that whatsoever God hath Created, and is in Nature and Not only in our Reason or Mind, Realy is: and whatsoever God hath Created Different, and doth Differ in Nature, and not only in our Reason or Mind, is Realy Different: which I suppose None can Deny, and according to these Undeniable Rules I shall proceed.  
VI, The first Real Difference of Entity is that it is either Substance, or Accident. And now (because I know I must fight out my way by Inches against all Sceptical Disputers) I shall proceed as clearly and firmly as I can. And first I shall explain my Terms. By Substance I intent an Entity Naturaly Subsisting in itself, and from which other Accidental Entitys do Naturaly Flow, and Subsist therein. By Accident I intent an Entity which doth Naturaly Flow from and Subsist in a Substance. So that Substance is both the Original Fountain, and Continual Foundation of any Accident, Cujus Esse est Inesse, which some cavil against, because they do not Understand it; though it is very true, and rightly said of an Accident, that it is the Accident of a Substance and in respect of the Substance: as it may be also said of Substance in respect of Accidents, Cujus Esse est Subesse. But as all particular Substances, Matter, and Forms, have their own Specifical Essences or Entitys, So also have all particular Accidents Extension, Figure, Density, Gravity, Motion, Heat, Light, and the rest. Also though all Accidents do Originaly Subsist in their Substances; yet Derivatively one Accident may Subsist in another; as Figure in Extension, Gravity in Density; and 〈◊〉 Im●mediately, and the others Mediately, in Matter. 〈◊〉 Several Accidents may Subsist Immediately in the 〈…〉 as Extension and Density in Matter, which is one 〈…〉 Substance. And one Accident doth so Subsist in 〈◊〉 if it be a particular Product, Property, or Affection thereof; as Figure is of Extension, or Gravity of Density, and the like. Now Accidents are therefore so called; because they are Adventitious to the Substance, whereof the Specifical Essence, as I have said, is in itself, and doth not consist in any, or all the Accidents thereof; nor is, or can be Altered, or made More or Less, by the Variations thereof; and also because Accidents in themselves do sometimes Actualy Exist, Appear, and Exert their Operations; and sometimes only Subsist Potentialy, and are Latent and Quiescent in their Substances: as may evidently appear by all the several Variations of Accidents, the Substance remaining the same; because it doth always Subsist in itself; and therefore always is Actualy what it is in itself: for if it should be Potential, than the Potentiality thereof not Actualy Subsisting in itself, should Subsist in another; and Consequently be an Accident, and not a Substance. And thus every Entity which is Created, and cannot be Annihilated, must necessarily always Subsist either in itself, or in another Actualy, or Potentialy; But because Accidents Affect, and indeed Perfect the Substance, therefore they are also called Affections; Now that there are Substances, I Suppose, none will Deny who acknowledge any Actual Entitys: and that there are Accidents, none can deny who hath the use of his Senses; whereof all Sensible Accidents are the Proper Objects: and Objects of Intellect are only understood by Objects of Sens. So that indeed all our Conversation is Immediately with and by Accidents; and we neither know Essences of Accidents, nor Substances, otherwise then by their Actual Phaenomena, or Appearances: Nor can Substances Operate any thing without the Actual Operations, of Accidents. Where efore that I may not fight as beating the Air, nor Contend for that which will and must be yielded, I shall more directly oppugn that wherein I conceiv the greatest strength of opposition to lie, and accordingly address myself to prove that Accidents are Realy Different from their Substances: whereby I shall also prove that both Substances and Accidents Realy are; because any Real Difference is only between Real Entitys. Now as I have said before God in the Beginning Created Heaven and Earth, and all other their Primitive Entitys therein, which yet did not then all Actualy Exist, Appear, and Operate: for it is said expressly, that there was yet no Light in the Heaven, but Darkness was upon the face of the Deep; and of the Earth that it was without form and void: and if they had been otherwise Created in the Beginning, all the ensuing Works of God in the Six Days had been needless and Superfluous. Whereas Elementary Substances and the Essences of their Accidents in their Potentialitys being Created together in the Beginning, the work of the Three first Days was to Produce their Accidents out of Potentiality into Act; as I shall particularly show hereafter. And though this was not Properly Creation of any New Entity from Nonentity; yet as it was the Production of the Actualitys of the Accidents, and not of the Substance● of the Elements, it plainly Discovers a Real Difference between Substances, and Accidents. Certainly as it was the Production of Several Actualitys thereof in several Days, it declares the Accidents so severally Actuated to be several and Different in themselves; and much more all of them to be Different from the Substances, from which they all Differ more Genericaly, and consequently more than one from another. Again if Substances and Accidents did not Realy Differ, than no Accidents of the same Substance should Realy Differ one from another, but all should be one and the same with themselves, as well as with their Substance: For as the Mathematical Rule is most true, That if each of two Lines be Equal to a third, one of them must necessarily be Equal to the other. So if each of two Entitys, could be one and the same with a third, the one must Necessarily be one and the same with the other: and so if Extension, Figure, Density, Gravity, Motion, Heat, Light, and the rest, and all the Several Variations thereof, were one and the same with the Aethereal Substance, than they must also be one and the same in themselves: Yea if they were only Accidents of the Matter, as some affirm all Contrary Qualitys, Heat and Cold, and the rest must be one and the same with the Matter; which is most Absurd and Irrational: for then Heat should be Cold, and Cold Heat, and the like. Also if we Consider the Continual Sensible Variations of Accidents, and their Productions out of Potentiality into Actuality, and Reductions from Actuality to Potentiality, whereby they so often Appear and Disappear unto us, and their Desultory and Exile Nature (which to some scarcely seems to be Real) we may not Imagine them to be Realy the same with their Substances, which Subsist in themselves, and are Fixed, Solid, and Substantial Entitys; and therefore always are Actual, and never Potential, as I shall particularly show hereafter in all the ensuing Discourses. Wherefore I Conclude that Since there are such Substantial, and Accidental Entitys, and that they Differ one from another, in Nature, and not only in our Mind and Reason; that they both Realy are; and that Accidents Realy Differ from Substances, and also one from another.  
VII. Substance is either Matter, or Forms; (for I must use that Common Term until I can substitute another) And because, as I have said, we know Substances only Intelligibly, by their Sensible Accidents, I shall accordingly by them declare what I intent by Matter, and what by Forms, Matter is known by Corporeal Quantity, which is the Proper Accident thereof. And this Quantity is either Extension, and the Products or Properties thereof, Figure, Porosity, and the like; or Density and the Products or Properties thereof, Gravity, Corporeal Motion, and the like. Also Matter hath a Common Receptivity of Forms, and is Passively apt to be Consubstantiated with them, and is as the Body thereof, being in itself one Homogeneous and Uniform Moles, or Mass; and is also the Passive Subject of all its own Corporeal Variations, which are Superinduced in it by the various Activitys of Forms. Whence it is rightly called Materia, which the Forms, as Architects, do severally Mold and Fashion into fit bodies for themselves. And therefore I Describe Matter to be One Passive Substantial Entity or Common Body of Forms. Again Forms are known by their Qualitys, which are Generaly Active, as Heat, Cold, Moisture, Dryness, and the like; and are not only Various, and Innumerable to us, but also many of them Contrary one to another: whereby I know their Substantial Forms also to be Several, Heterogeneous, and Difform: whereof some are apt to Consubstantiate themselves Subordinately with the Passive Matter, which they as Spirits, do Actively Inform or InSpirit, as all Inferior Forms or Spirits; and some do not Consubstantiate but only Inform it; as the Human Spirit; and some neither Consubstantiate nor Inform it, as Angels: and though all Exist in it, yet none Subsist in it, as Accidents do in Substances; And so these Forms are Several Active Substantial Entitys or Spirits. And I shall henceforth generally call them Spirits; Whereby I do not intend Spirit Grammaticaly, that is Breath; nor yet with Physicians, and others, those Igneous Aereous, Aqueous, and Terreous, Natural, Vital, or Animal Spirits, which indeed are only such Qualitys of the Elementary Spirits; but Substantial Spirits Distinct or Different from the Matter, as I have before discoursed them. And so there are not only Angelical Spirits which Exist Separate from the Matter Naturaly, though in it Localy, and Human Spirits which are also Immaterial, and such as may so Exist separately, as well as Angelical, and yet are apt to Inform or InSpirit the Human Body wherewith they are Composited, But also Material Spirit●, which cannot so Exist Separately, or as Separate Substances without the Matter, and therefore are called Material, though they are in themselves neither Matter nor Homogeneous with the Matter as I shall show hereafter. And so the Wiseman mentioneth The Spirit of a Beast that goeth downward to the Earth, as well as the Spirit of Man that goeth upward. And so also there are Vegetative Spirits, and the Spirit of the Heaven (as the Author of Esdras saith of the Firmament) and of all the Elements, (which are more Properly Material because they Immediately Consubstantiate Matter) that is, such Active Substantial Entitys, as I have before Described. And there are also Accidental Spirits or Spiritual Activitys Powers, and Virtues mentioned in Scripture. Which yet are no Substantial Spirits, but Subsist in them. And I suppose this general Name Spirit doth better express all simple Substantial Activitys (which were Immediately Created by God, as well as Matter, and can never be Annihilated or Altered as they are in themselves, any more than Matter itself) than Forms by which they are commonly expressed as well as Form● Mistorum. And therefore I do not term them Forms, (but I rather reserv Form to express that which is otherwise called Formae Misti, or Compositi, by which I intent only the Generative Complexion and Compagination of those simple Created Spirits and Matter which are Ingenerable and Incorruptible in themselves; and whereof Generation and Corruption are only the Confabrication, or Demolition; as I shall show hereafter: and consequently every Form● Misti, or Compositi is Generable and Corruptible: and so these Forms are as far Different from the others (which I therefore term Spirits) as they are from Matter; and are called Substantial only because they are the Complexions of the others, which are Substances as also Material Spirits are so called only because they are so United to the Matter, as I said before. Having thus explained my Terms, I shall proceed (as before concerning Substances and Accidents) to prove that Matter and these simple Created Spirits Realy Differ, whereby I shall also prove that there Realy are both such Matter and Such Spirits. And whereas it is now generaly granted that there are such Angelical and Human Spirits Realy Different from Matter (for which, I suppose, we may thank Christianity) I shall accept i●; and apply myself only to prove the same of the rest; and then I presume no Heathen can deny it of the others. Now in our present History of the Creation it is said that the Water brought forth Fishes after their Kind's, and Fowls after their Kind's, and the Earth Beasts after their Kind's, and Creeping things after their Kind's. Whereby it appears that these Creatures were of Several Kind's, and Heterogeneous one from another, and Consequently all of them from the Matter; which being one Homogeneous Substance in itself can never Produce any Heterogeneous Substances; and therefore all this Heterogeneity must necessarily be from some other Substantial Principles; that is, their Spirits: which were Created thus Specificaly Heterogeneous one from another, and all of them more Genericaly Heterogeneous from the Common Matter. And so it is also expressly said concerning Vegetatives; and must be reasonably understood of Heaven, and Earth, and all the Elements: for the Matter of them all being one and the same could not Constitute and Denominate them Heaven, or Earth, neither could they be so Denominated from their own Proper Qualitys, which were not yet Actualy Produced, but afterward in the Three first Days. Wherefore there were such several Heterogeneous Substantial Principles (which I call Elementary Spirits) Created in the Beginning and then Actualy Subsisting in and with the Matter, which did so Denominate the Heaven and Earth, and the rest. And if they together with the Matter could not Produce their own Proper Qualitys, without such a Supernatural, though Improper Creation; much less could the Matter of itself Produce any Such Substantial Spirits, and Activitys, far more excellent than itself. Again if Accidents of the same Substance being Several must therefore Realy Differ from the Substance, as I have before proved, then certainly Accidents of Several Substances, which are not only Several, but also Contrary, do necessarily prove that they can not proceed from one and the same Substantial Principle, such as Matter is: for then the same Nature should destroy itself by its own Natural Contrarietys'. And though in Mist bodies which are Composed of all the Elements there be the Substantial Principles of Contrary Qualitys, Heat, Cold, Moisture, Dryness, and the like Mist and Contemperated together, or though the same thing may Produce Contrary Effects in Several Subjects, as Motion may excite Heat in Fire and Cold in Air, or the same Faculty may exercise Contrary Actions toward Contrary Objects; as the Will or Appetite doth Affect that which is Pleasant, and Disaffect that which is Displeasant; Yet Matter, which is one and the same, cannot Produce Contrary Activitys, and Exercise Contrary Operations in itself, which destroy one another, and so consequently should Corrupt itself by such Contrary Qualitys. Wherefore all Generation and Corruption, and all Menstrua, and the like, do plainly prove that there are Several Substantial Principles of Such Contrary Qualitys, not only Realy Different from the Matter, but also Difform one from another. And therefore, unless we affirm Heat, Cold, Moisture, Dryness, and all other Contrary Qualitys, and Consequently Ae●her, Air, Water, Earth, Vegetatives and Sensitives to be all one and the same and not Different; and thereby Confound Heaven and Earth, and all things therein, and our own Notions thereof, we must Necessarily grant that there are such Several Accidental Qualitys, and also such Substantial Principles thereof, Different one from another, and consequently all from the Matter. And this may appear most clearly by many Sensible Distinctions and Differences between them, which I shall now only generally mention, and hereafter more particularly discover in the ensuing Discourses. As that Matter hath Pondus, and the Products thereof which Spirits have not: but there are Active Potentiae of Spirits and all the various Operations and Effects thereof, which Matter hath not: And the Pondus of Matter tendeth from the Circumference to the Centre, but the Potentia of Spirits from the Centre to the Circumference. And Matter being only one Homogeneous Body hath only one Centre; but Spirits being Many and Several have every one of them in their Composita a several Centre. Also all Matter is Continuous; because it is one Homogeneous Body; but the Contiguity of several bodies is only from the several Spirits. Also Matter tendeth Naturaly to Rest, but Spirits intent their Acts and Exercises to the Utmost. Also Matter hath only Different Degrees of More or Less; but Spirits have their Actively Contrary Qualitys, and the like. Now though I cannot Sensibly Produce and Present such a Genius of things or Spirit, as it is in itself; not only because it is a Spirit, but also because it is a Substance; which as I have said that it is only Intelligible (as none can discover Pure Matter, or Materia prima, as it is in itself, but both may be discerned by their Sensible Accidents, whereof the Accidents of Spirits, which are Proper Sensibles, are more Sensible then of Matter, which are only common Sensibles and Sensed by the others) so I have proved Matter and Spirits by their Different Accidents to be several Substantial Principles, and Realy Different one from another. And though none can affirm that there is any Matter Separate from Spirits; yet it is granted that there are Spirits Separate from Matter, as Angels. Nor may it seem strange that two such Substances should be Consubstantiated into one, since there is no Matter without some Spirit to Diversify it; and it is also granted that there is a Spirit of Man which doth Inform or Inspirit his Body; and not only Possess it as an Angel. Wherefore certainly Material Spirits which are Connatural may also Consubstantiate the Matter. And we must understand that as all Created Entitys are Creatures, or Created by God; so they are United into one Genus of their Common Entity; which though it be Metaphysical, yet it is not only a Notional, but a Real Universality of them all; whereby they are so Realy United and accordingly have some Physical Communion one with another, and all Conspire together against Nonentity. And so Matter and Spirits though very Different Entitys; yet because they are all Entitys, either Consubstantiate one another, as all Material Spirits, which cannot be Separate, nor Exert or Exercise their Qualitys or Operations without the Instrumentality of their Material bodies, or otherwise Inform and Inspirit them, as the Immaterial Spirit of Man: which may be Separate, or not Separate from the Body thereof, and Exert and Exercise some Qualitys and Operations by the Instrumentality thereof, and some without it, as I shall show hereafter; or at least as Angels, who though they be purely Immaterial Spirits, and have no such Consubstantial nor Compositive Union with the Matter, nor do Inform or Inspirit it, nor Operate by any Instrumentality thereof; but are in that respect wholly Separate from it, yet have this Communion with it, that they are Localy in it, where they are and do Move from one Part or Place thereof to another, and more or less suddenly and easily, and can not Move beyond the Universal Body thereof; for than they might Wander in Notfinite and Endless Inanity, which as I have said is Pure Nonentity. And though Extension and Local Motion be Properly of the Matter, yet Material Spirits by their Conjunct State and Consubstantiation are Coextended with it, and all others are Contained in it, and in this or that Part thereof, and Move from this or that Place thereof, according to the several Spheres of their own Substantial Activitys; whether they be more United unto it by a Conjunct Consubstantiation, as Material Spirits; which are in the Matter like Inherent Light in the Lucid Body, and in so much thereof as it doth Inherently Illuminate, or less and without any such Conjunct Consubstantiation, as the Human Spirit, which is in the Matter as Light in the Diaphanous Air which it requires to Illuminate; or otherwise as Angels, which are in it as Magnetical Emanations in any Medium. And accordingly Material Spirits are most Powerful in their Centre, but Immaterial Entirely Equal in their whole Sphere. Now whereas some affirm that Substantial Spirits, and all their Spiritual Qualitys, are only Various Motions of the Matter; I shall according to my manner first endeavour to Understand, what is or may be Intended by the Motion of the Matter; which certainly can not be any Substantial Activity in itself Distinct from the Matter; for than we might agree in the Thing, and should not differ about Terms: wherefore Motion of the Matter must be only an Accidental Affection thereof, (like Extension and the rest whereby matter Extends itself) and so in Effect Motion of the M●tter is only Matter Moving itself; Whereas it Naturaly tends to Rest, and Moves only in order thereunto, as I shall show hereafter; and this Moving must be only Local, because it is of the Matter from one Part or Place thereof to another. But as I have showed, that there are other Differences of things besides Local Separation; So there are other Motions, besides Local Motion; as every Mutation from one State to another, in Generation, Corruption, and the like; and i● Intellection, and Volition, there may be such Spiritual Motions, without any Local Motion whatsoever, whereas Local Motion is only a Transition or passing from one Part or Place of the Matter to another, as I shall also show hereafter: And now I may safely affirm that such Local Motion is only Local Motion, and neither more nor less, nor other: for as this Identical Proposition is most true, That Local Motion is Local Motion: So the Predicate thereof being Adequate to the Subject, it can be neither more nor less, nor other than the Subject. Now that this Local Motion which Properly belongeth to the Matter is an Instrument not only of Matter, but also of all Material Spirits (because they are Material, or Conjunct with the Matter in their Consubstantiation, and also in their Operation, as well as Extension, Figure, and the rest) I easily grant: but must wholly deny that Aether, Air, Water, Earth, or any other Substantial Spirits; Heat, Cold, Moisture, Dryness, Vegetation, Sensation, and innumerable other Spiritual Qualitys are only Local Motions, one way, or other, or any way whatsoever: for then Local Motion should not be only an Instrumental Causality or Effect, of all those Spirits and Spiritual Qualitys, but the very Essence and Formality, or Formal Caus thereof; which is most Uncouth and Inconceivable: for they are Formally every one of them Such as they are in themselves; as well as the Matter is Matter in itself, without any Actual Motion: and so also Extension is Formally Extension in itself, and may Exist and be Such, without any Actual Motion: and Figure is Formally Figure in itself, and may Exist, and be Such, without any Actual Motion: and so any other Accidents of Matter: much more Spirits and Spiritual Qualitys: which I shall now very plainly prove. In the Beginning God Created the Heaven and the Earth; and not only Matter and Motion: nor could Matter by Motion Diversify itself in the Beginning into Heaven and Earth; that is, as I have before explained them, Superaether, Aether, Air, Water, and Earth: for no local Motion can be in an instant; but the Beginning was only the First Instant, otherwise it should not be the First or Beginning: Whereas Local Motion being from Place to Place, which are several Terms, must necessarily be in several Instants: and most Probably there was no Local or any such Natural Motion in the first Chaos, but only the Spirit of God Supernaturaly Moved on the face of the Waters. Also if several Local Motions were the Formalitys or Formal Being's of all Spirits, and Spiritual Qualitys, than they should not be before nor after, nor any longer, than the Local Motion doth continue: for the Formality of any thing is the very Specifical Being thereof; (as Wind which is indeed only Aer Motus continues no longer than the Motion) and Nothing can be without the Specifical Being of itself; otherwise it should not be what it is. Wherefore I suppose I may set this down as another Infallible Canon (according to which also I may safely proceed) that Whatsoever Actualy Exists without something which doth not then also Actualy Exist, must Realy differ from it; otherwise the same thing should Actualy Exist, and not Exist at the same time, which is Contradictory, and Impossible. And thus as I have proved Substances, which did Actualy Exist in the Beginning, to differ Realy from Accidents, which did not then Actualy Exist; So particularly Spiritual Substances and their Qualitys, which do or may Actualy Exist without any Actual Local Motion, must necessarily be Realy Different from it. And this is most Sensibly Evident that they may so Exist, and be, without any Local Motion; and when they are in Local Motion, are Commonly rather Causes thereof, then Caused by it; and so they Caus Motion in the very Matter, which of itself would Perpetualy Rest in the Centre, and due Position of itself, as I have said, and shall hereafter prove, and is Disturbed and Moved by the Potentiae of Spirits, which alter the Natural Position, Figure, Density, and Gravity thereof: and Properly it hath no Natural Motion of itself, but only to restore itself unto Rest. Nor can the Matter, and Motion, and any or all the other Accidents or Variations thereof, Formally Caus the Spirits, or Spiritual Qualitys: but are only Instruments, and fit Bodies thereof, which they form for themselves. Take Wax, and Move it this Way, or that Way; or Mould it into this, or that Figure; or Discind it into any Threads or Corpuscles, or Mechanicaly Vary the Matter thereof how you will; yet it will still be Wax, as well as every part of Water is Water; Unless there be also some new Generation, or Corruption, thereof by Spirits, and Spiritual Qualitys, as I shall show hereafter. Wherefore that which some call Texture, whether Extrinsecal, as Figure, Porosity, or plain Interweaving of Threads or Filaments, and the like; or intrinsical, as Density and Rarity, (which indeed are the only true Intrinsecal Textures of bodies and yet are wholly denied by our Textorian Philosophers) as well as Local Motion, is only Instrumental, and no Formal Caus, or Being, of any Spirit or Spiritual Quality. And so take Common Water and Spirit of Wine, Vitriol, or any stronger Spirits; and setting them in their several Vessels one by another, Inspect them with a Microscope; and see if you can discern any such Proportionable and Consyderable Difference of their Extension, Figure, Density, Gravity, Local Motion, or any Corporeal Texture whatsoever, as there is of their Spirits, and Spiritual Qualitys. Or take any Aethereous Globules, or Materia Subtilis, Emittent, Transmittent, or Remittent (if you can tell where to find it) or the most Subtle and Pure Air, which may be had on the Top of the highest Mountain, and which is Common Matter as well as any other, and putting this Matter into any Windgun, Airpump, or Expansor, or any such Torcular, or other Rack of Nature whatsoever, or applying to it any Chemical Fire, or Heat, or Salt and Snow, or what you will, and vex it how you will; and try if you can force it to Confess itself to be any other thing than Air, or Extort from it all, or any of these Spiritual Diversifications, or such as may be Effected by the like Experiments made of Vapour, Water, or Earth, or any parcel or part of the Terraqueous Globe, and Cortex thereof. Which God having made to be the Native Country, and Region of Animals, hath also Impregnated with such Material Spirits, and their Spiritual Qualitys, which he did first Produce, and still may be Produced ou● of them. Wherefore since Matter and Spirits do thus Differ, not only in our Mind and Reason, but in their own Natures, I Conclude them both Realy to Be, and Realy to Differ one from the other: and not to be only Matter and the Motions thereof.  
VIII. Accidents are either Common, or Proper; Common Accidents are such as were Concreated, and Actualy Existed together with the Substances in the Beginning, and without which no Substances, or any Created Entity whatsoever, can Actualy Exist: as all Quantitys; whether discrete, as Number: for every Creature that is whatsoever it be, must also be Numerable. Or Successive as Duration: for every Creature that is, whatsoever must also be Durable, or Temporary. Or Consistent, as Extension; which though is be in itself Proper to Matter, yet as the Matter of the whole World is a Common Matter, so as I have showed, it doth Coextend or Contain all Spirits, and every Creature that is in Heaven or Earth must necessarily be Localy therein, that is, in the Universal Body of the Matter, or Vbi thereof, and in some Part or Place thereof; that is, it must be there where it is, and no where else at the same Time. Proper Accidents are such as Originaly Flow from, and Subsist in their Proper Substances: as Consistent Quantity, Extension, Figure, Density and the rest in Matter; and Spiritual Qualitys in Spirits. Again these Simple Accidents may be either Compounded together, or Several; and yet mutualy Relating one to another, and Such Relations may also be Real; as First and Last in Successive Quantity, or Time: for they Realy are Such in the Successive Nature thereof; which otherwise should not be Successive; and are not only Notional, such as First or Last in Consistent Quantity, or Extension; for they are not Realy such in the Consistent Nature thereof; because it is Consistent altogether; and so the First may be Last, or the Last First, according to our Notion and Institution thereof. Also there are other more Complex Relations which may likewise be Real; either Mathematical; as a Triangle and three several Lines are different things, or Physical, as Beauty, which is a Relative Conformity of several Lineaments and Colours to the Physical Law thereof. Or Moral, as Virtue; which is a Relative Conformity of Actions, Modes and Circumstances to the Moral Law thereof. Or Theological, as Piety; which is a Relative Conformity of Actions Modes and Circumstances to the Theological Law thereof, and the like: which being more Complex, are also more Curious and Excellent; and the Relative Conformitys thereof are Not only Real, but also the Excellencies and Perfections of those Realitys wherein they Relatively and Realy Subsist. And this Relative Reality, though i● doth Subsist in the particular Entitys whereof they are the Relations, yet doth Consist in the very Relative Conformity thereof: for their particular Entitys being Inverted, will vary them, as a Triangle may so be made a Zeta or Pi, or render that which was Beautiful Deformed, and that which was Virtuous Vicious, and that which was Pious, Impious. And here I shall Conclude with this general Observation, That though Substances Excel in Entity, because they Subsist in themselves; yet Accidents Excel in Bonity, because they Perfect their Substances. For such indeed was that great Difference between the first Chaos and the six Days Works Perfected therein.    

SECTION V.  And the Earth was without form and void. And Darkness was upon the face of the Deep. 

EXPLICATION.  
The Elementary Globe of Earth, Water, Air, and Aether, was first Created Inform, and Inane; without any of those Actual Compositions, Mistions, Figures, and Virtues, which were afterward Produced in the Six Days.   

ILLUSTRATION.  
1. Of the four Elements. 2. Of the Chaos. 3. Of Quantity. 4. Of Number. 5. Of Time. 6. Of Extension. 7. Of Figure. 8. Of Porosity. 9 Of Density and Rarity. 10. Of Gravity and Levity. 11. Of Rest and Motion. 12. Of Place Space and Vacuity.  
I. WE have here a farther Explication in the Text itself of the Heaven and Earth Created in the Beginning. Whereof it is again said, That there was an Earth, Comprehending also the Water, as I have before showed. And the Water is here called Deep; which generally in the Hebrew Style signifys Deep Water, or Sea (and here the Element of Water) like Altum and Profundum in the Latin. Also the Waters are expressly mentioned in the following Sentence. But Earth and Water were not first Created such a Terraqueons' Globe as now they are, and were afterward so Divided and Disposed in the Third Day, and then first made to be such an Ocean of Waters and Dry Land both appearing together, and composing one Surface and Circumference of their common Globe; for that was the very Work of the Third Day. Whereas the Psalmist saith of this first Creation of the Earth, Thou covered'st it with the Deep as with a Garment. And the same is implied here in these words, And Darkness was upon the face of the Deep; that is, of the Waters, which first covered the Earth; and not Immediately upon the face of the Earth, which was then covered with the Waters. Also the Darkness, which was the Antecedent Privation of Light, doth imply the Informity and Inanity, both of Aether, which is the Elementary Fountain of Light, and of Air, which is the Vehicle thereof to the Terraqueous Globe; and that as the Water was Created above the Earth, so they above the Waters: for it is said the Darkness which was then in them was upon, or above the Waters. And so God saith to job concerning the Sea, When I made the Cloud (that is the Dark Air) the Garment thereof and thick Darkness a swaddling Band for it. And so also was the Aether, from which the Light was afterward Emitted through the Air to the Terraqueous Globe, above the Air. And this Situation of the Elements may plainly appear by the Order of the Succeeding Creation: wherein the Aether, which is highest and next to the Superaether (which as I have said probably was perfected in the Beginning) was first furnished with Light, and then the Air with Vapours, and lastly the Terraqueous Globe with Vegetatives, in the Three first Days. And so again the Aether with Stars, and then the Air and Water with Fowls and Fishes, and lastly the Earth with Beasts, in the Three last Days. Also I collect from this Original Situation of the Elements that their Several bodies of Matter were Proportionable and Conformable thereunto; that is, the Matter of Earth was most Dens, and consequently most Grave, and therefore Lowest; the Matter of the Water less Dens, and consequently less Grave, and therefore above the Earth; the Matter of the Air more Rare, and consequently more Light, and therefore above the Water; the Matter of the Aether more Rare, and consequently more Light, and therefore above all the other Elements, and next to the Superaether which is most Rare, as a fit Habitation for pure Spirits. And that as every Element had its Proper Body of Matter, so also its Proper Elementary Substantial Spirit Pure, and Unmist in the first Creation thereof. And it was the Work of the Spirit of God Moving upon the face of the Waters to Prepare and Predispose them by fit Mistion and Temperature of them all; and thereby to Produce their Proper Qualitys out of their Potentialitys into Act, Gradualy and Successively. And that their Potential Qualitys, and also all other Simple and Primitive Substantial Spirits, not only Elementary, but in and with them Vegetative and Sensitive, and all their Potential Qualitys, were Created in the Beginning together with the Matter: that is, Vegetative Spirits, and Sensitive Spirits of Beasts in the Earth and of Fishes in the Water: for so it is said, Let the Earth bring forth Grass, etc. and again, Let the Earth bring forth the Living Creature after his Kind, etc. and so also, Let the Waters bring forth abundantly the Moving Creature that hath Life, etc. which plainly implys, that these Spirits were in them before, otherwise they could not so bring them forth. And they were then Latent in those Elements Respectively, which are Predominant in their Composita.  
II. Thus was the Inferior Globe of these four Elements first Created, Inform, and Inane; which is more Emphatically expressed in the Original Language than can be rendered in any other. The Author of the Wisdom of Solomon calleth it Matter without Form: that is, without any Corporeal Formosity, or any Mistion or Forma Misti as they term it. Both Greeks and Latins generaly call it Chaos; and have preserved the Historical Tradition thereof, which they received from Antiquity. But they seem also to Comprehend in their Chaos the Superaether as well as all the Elements, or otherwise to have had no knowledge thereof. Also they Confound all together in one Congeries: and thence have fancied that the four Elements had their Actual Qualitys Existing therein in their highest Degrees, and that there was Extreme Discord and Enmity among them. And so Empedocles and others make Lis and Amor Original Causes of all things; which were afterward Comtempered therein: and the Poet accordingly; 
Aque Chao densos divum numer abat Amoros.  But upon the Review of our Divine History, as I find no farther mention of the Superaether in any of the Works of the Six Days, and therefore conceiv it to have been Perfected in the Beginning and first Creation thereof, (for so it is said of it; Whose Builder and Maker is God, that is more Immediately and only by a Proper Creation thereof, without any Mediate Preparation Predisposition and Mistion, as of the Elements and Elementary Natures, and so that it was no part of this Elementary Chaos which was afterward Perfected in the Six Days) so also I rather conceiv that there was only Imperfection in the first Chaos; and that all the first Elements were first Created in their several Situations in Rest and Peace without any such Discordant Confusion, which is reserved for the last Dissolution and Gehenna. And the Hebraical words, Inform, and Inane, seem rather to infer such an Emptiness and Privation, than any Positive Contrariety of Qualitys then Actualy Existing in it: and it is said expressly, that there was Darkness, or Purae Tenebrae, therein, without any Light; and so probably no Heat; which if it had been Actualy Existing in such Extremity thereof might have prevailed over the rest, as it shall in the last Conflagration; or at least would have caused the Vapours to ascend from the Waters before the Second Day; if the Air had all been so prepared by Mistion and the Actual Qualitys thereof: But probably there were no such other Qualitys than Actualy Existing: for if not Heat, then consequently not Cold, which is the Contrary thereof. And the Earth is not Denominated Dry until the Third Day; and if there were before no Dryness, then consequently no Moisture; and so of the rest. And the Author of Esdras saith, There was Silence on every side, without any Sibilation or Tumult of Heat and Cold or the like. And though not only Matter, but the Created Substantial Spirits of the four Elements and others, did then so Actualy Exist in the Beginning when they were first Created, and the Heavens or Aether, and Air, and Earth, or Water and Earth, were thereby then so Denominated; as I have already showed; yet their first Simple Qualitys, Heat, Cold, Moisture, Dryness, and others, which are Accidents, and Subsist in their Substances and were then also Created first in their Potentiality; did not Actualy Exist, but were afterward Produced out of their Potentiality into Act in the Six Days. And the Elements, though Created Pure and Unmist severally in themselves, and separately in their own Spheres, yet were Miscible, and their Natural Perfection was to be Mist; and so it was accordingly performed afterward: and by that very Mistion and Temperature their Proper Qualitys were Produced out of Potentiality into Act, which otherwise could not Actualy Exist severally by reason of their own Vehemence and Extremity. And certainly there are such Contrary Qualitys, which are not only Degrees or More or Less of the same Mist Quality (as there are Degrees of Corporeal Quantity) which very Contrariety by a fit Mistion and Temperature doth mutualy Qualify them, and so Produce them by Degrees out of their Potentiality in Generation; and the Excess of either of them doth again destroy the other in Corruption; and thereby also would destroy itself if it were not so Tempered by the Contrary. And I thus judge thereof, because otherwise there could be no Mistion or Temperature of Contrary Qualitys in their Actual Extremitys, which would destroy one another: but they are not so Actualy Contrary in their Potentialitys (because then they are only Potential) whereby they are easily Mist at first, and so proceed by degrees to be both Actuated together in their mutual Mistion and Temperature. And this Order of Generation and Corruption is the very Cours of Nature that was ordained in the Six Days. And as in the Beginning none of these Qualitys did Actualy Exist in their own Vehemence and Extremity, so never since can either of such Contrary Qualitys Actualy Exist without the other which should so Temper and Qualify it. Also all Secondary Q●alitys which are Compounded of such first Simple Qualitys cannot possibly Exist without such Composition and Mistion, because their Compound Nature is to be Mist of others. But though the first Chaos was thus Inform and Inane, without any such particular Figures of bodies, or Spiritual Qualitys, or any such Substantial or Accidental Mistion or Composition; yet as the Matter and several Elementary Spirits were severally Consubstantiated therein, whereby they were then Actualy Heaven and Earth, though not such as afterward, and as now they are; So also we may not conceiv them to have been without any Actual Accidents whatsoever; for they must necessarily have those Common Accidents which were Concreated with them, whereof I have formerly discoursed, Actualy Existing; because no Created Substance whatsoever can Exist or Be without them, and the matter had the general Accidents thereof Actualy Existing in it. And of these and the Products thereof both Common and Proper to Matter, as they were Concreated with it, or whereof it was capable, I shall now proceed to discourse.  
III. And first I shall consider Quantity generally: which though it be severally and Specificaly Threefold, Number, Time, and Extension; yet all of them are Genericaly One, or that which we by one common Name call Quantity: and they are so One, not only Nominaly or Notionaly, but Realy and Physicaly; as shall appear by the Real and Physical Analogy and Confederacy that is between them; which as it is most Proportionable and Regular in itself, so if it were rightly consydered in all Statike Machines' or Engines, any Artist might thereby without the trouble and charge of Experiment set down in his Mind or Paper before hand what the Effect and Execution will be: and all particular Errors in that Art proceed from the Universal Error or Ignorance hereof. As one saith of their various Essays of a Perpetual Motion; that they have all proved vain and ineffectual, Non rite observatis Proportionibus: for what is gained by one Quantity will be lost by others: as what is gained by Distances from the Centre, Multiplication of unequal Wheels, and the like, is again lost in the Total Sum of the whole Account of Proportions, in Time, Number, longer, or more Circumvolutions, a●d the like; which at last cast up together will amount to no more than a Balance, or Aequipondium: and these several ways are only several Variations of the Quantitys; which ●et may be very useful and advantageous, accordingly as we have more or less Weight or Power, or more or less Time, and the rest, to employ and lay out in the Operation. Such are the Romana Statera, or French Beam, the Leaver, the Skrew, the P●lley, the Snake Wheel, Cranes, and the like. And the common Culinary Jack may plainly discover the use and advantage thereof, in Diminishing the Burden of the Weight by Multiplication of the Distances and Revolutions; as if the Weight were divided into so many several Parts or less Weights as it hath such Proportions in the Whole, and one of them only were to be Moved at one Distance and by one Revolution. Or the Burden of the Weight in a contrary way may be Multiplied by Diminishing the Distances and Revolutions. Or there may be a delivery of all at once, as in Catapults, Balists, and the like. And of all these the whole Account will ever be Equal, as I have said (allowing only for Frictions and Attritions, and the like) And this wonderful Analogy of Quantity is not only thus useful in Mechanical Practice, but also in Philosophical Contemplation; which I shall now accordingly Improve. And because, as I have formerly observed, Number is the Discerner of both the other Quantitys, and most Discernible in itself, I shall here begin with it; and thereby endeavour to Explicate the most Indiscernible Mysteries of Time and Extension: though I esteem no Quantity Mystical, or Cabalistical, in Virtue, or Signification; but only intend such Natural Mysteries therein as are Incomprehensible to us and our Reason.  
FOUR The first Principle of Number is an Unit, which is Unity in itself, and Disunity from others; whereof all Number doth consist: but it is no Number in itself, being only an Imperfect Principle thereof: for all Number is Quantity Discrete, and such Discretion must necessarily be of more than One: Yet all other Numbers are only so many Ones, but One is most Entirely and Individualy One in itself, having both the same Root and Square. And it is Analogous to an Instant, or Point, but Different from both, and each of them one from another. For an Unit may either severally Exist, as in one Instant; or Coexist, as in many Points, but an Instant can only Exist severally and Successively; for Past, Present, and Future, cannot be otherwise then several and Successive; and a Point can only Coexist, for it cannot be otherwise then in a Body which is Consistent. Also as all Number is only so many Ones, because it is Discrete; so it is only so many several Ones Discreted one from another: Yet as it is so many Ones Discreetly, so it may be also one Many Complexively, which yet is not Properly One, or a Unit; for that cannot be Divided or Discreted, nor hath any Halus, Quarters, or other Fractions whatsoever, which are indeed so many Ones in themselves, whereof a Proper Unit is not capable, but any Number is only one Many Complexively, which is an Improper Unit, and Properly many Ones; and may therefore be so Divided and Discreted. So that indeed there is no Fraction or Surd in Number rightly consydered in itself, but only in Time, or Extension, or other things Numbered thereby: as Weight, Money, and the like; whereof if any can give the Entire Proportions, he hath also the Complete Number, resulting from the thing itself. Thus of all these three Concreated Surveiors of Nature, which we call Quantitys, Number is the most Perfect and Regular, and therefore Arithmetic is also most Perfect and Regular, wholly composed of Rules, and not, like Geometry, of Innumerable Problems and Propositions, which are only as several Accounts of so many particular Sums. And indeed it is so Regular and Complete, that I know not what may be added to it farther, except perhaps some more special Rules for greater facility and expedition, whereof I may hereafter occasionaly give some other Instances, and shall now only mention for an Example the common Instance of the Changes of any Number used in Bells, Anagramms, or the like. Whereof there is this special Rule: Multiply the Product of the last Number Multiplied by the next Simple Number, As Once One is One; Two Ones are Two; Three Two are Six; Four Six are Twenty four; Five Twenty fowers are One Hundred and twenty; Six One Hundred and twenties are Seven Hundred and twenty; and so Indefinitely: and such always will be the Changes thereof. The Reason whereof is very plain and evident; which is, that S●x will make Six several Five by Changing or setting aside one every time, and so consequently it contains the Six several Products of Five Multiplied as aforesaid; and so the rest one of another. Certainly Arithmetic is not only most Regular in itself; but also most Useful in other Arts: because Number is the Measure of all Finite things which God hath Created to be Measured thereby, even Time and Extension itself, (and so is Time of Extension, but not contrarily) and so there is great Use thereof in Chronology and Geometry: and it is indeed the most excellent Mathematical Science, though we have generaly appropriated the very Name of Mathesis to Geometry; because it doth more exercise Human Wit, which is better pleased with Curious Difficultys, then that which is more plain and facile, though no less true and evident.  
V. The first Principle of Time or Duration is an Instant, which is only the very Present while it Actualy is, and so excludes both Past and Future, which cannot possibly Exist together with it; and yet as it passeth away continually maketh a Succession of Instants, and that Succession is Time or Duration. But every Instant doth severally Exist in itself, and is not Successive, and consequently no Time or Duration; as an Unit is no Number: for Succession is of one after another, and therefore of more than One, but an Instant is only One. And so the Beginning or First Instant did necessarily Exist severally; for there was none before it, otherwise it should not have been the Beginning; and the Next Instant was after it, otherwise it should not have been the Next: and there is the same Reason of all the Instants which have been since, or ever shall be. Whereby we may Apprehend the Nature thereof, though we can never Comprehend it, being swifter than any Thought which might Comprehend it. And because Instants are of so Minute a Nature, therefore they are not only Incomprehensible, but also Innumerable to us, and though in other respects Analogous to Units and Points, yet therefore not so Discernible as Units; and almost as Incomprehensible as Points, whereof I shall discourse in the next Paragraph. And yet certainly there are such Instants severally Existing as well as Units, for all Time or Duration is composed of them, as well as Number of Units. And we may not deny any thing that Realy is in Nature, and which we can Apprehend, though we cannot Comprehend it. And indeed we may deny Time and Duration itself as well as Instants, whereof it is apparently Composed, because it is only the Succession of several Instants, which do and must necessarily Exist severally; and therefore not only Realy are, but are Realy several in themselves; because only the Present Instant now Actualy is, as I have showed, and yet what they are, or how Time or Duration is Composed of them, doth f●rr exceed all Human Reason, and the utmost Comprehension thereof.  
VI The first Principle of Extension is a Point; which is only an Indivisible Atom, and no Extension in itself; because Extension is of Part beyond Part, but an Indivisible hath no Parts, otherwise it should be Divisible into them. And because it is the Principle of Extension, which is Quantity Consistent, therefore it must also Consist, or Coexist, and cannot Exist severally. And so though it be Analogous to Units and Instants in other respects, yet by reason thereof it is more Incomprehensible, not only then Units, but also then Instants; because Instants do Exist severally, and therefore may be truly Apprehended as several, and by themselves; but Points only Coexist, and therefore may not be truly Apprehended as several, or by the●selvs, but only as Consistent with others in Corporeal Extension, and so are wholly Indemonstrable. Nor is a Point the only Indemonstrable thing in Mathematical Science, but the very Caus and Ground of the Indemonstrability of all other Asymmetra or Incommensurabilitys. And to Demonstrate this Indemonstrability I shall offer this Proposition, To reduce three square Inches (or any Talia qualia) to a Square, or indeed any others whereof there is no Square Root; which I suppose can never be Squared by any Division or Subdivision whatsoever. Yet I have a Rule whereby to reduce the Three Square Inches to a Square wanting only one Portion still less and less Indefinitely, which is this; First I consider the next Square to Three which is Four Inches, whereof Two is the Square Roo●; and then I place the three Inches Rectangularly, or in the form of a Rectangular Gnomon, so as to leave a Vacant Space which should be supplied by a Fourth Inch: and I consider the Proportion between this Vacant Space to be supplied, and the two Lateral Inches or Compliments on each side of it from which I must borrow to supply it, which is as One to Two; and then to make a Medium between the Suppliers and Supplied I add Two more to those former Two, in all Four; and I multiply Four by Four, which make Sixteen: and accordingly I divide each of the two Lateral Inches or Compliments into Sixteen Portions; that is, Four Rows of four such Portions, in each Lateral Inch; and then borrow one of these four Rows from each of them; that is, two Rows of four such Portions, in all Eight such Portions, to supply the Vacant Space or Gnomon; whereby there will remain now Three Rows, and thereof only three such Portions on either side of the Lateral Lines of the Compliments, and each of the whole Rectangular Latera will be One Inch and Three quarters in length; according to which the Vacant Space or Gnomon now remaining is to be supplied; and therefore I Multiply Three by Three, which make Nine such Portions to be supplied, and I have only, as I said, Eight such Portions to supply them; and so there will now remain a Vacant Space or Gnomon of one such Portion, which, as I said, is the Sixteenth part of an Inch. Again, I consider the Proportion between this second Vacant Space or Gnomon, which is now to be supplied, and both the two upper Lateral Rows or Compliments thereof, from which I must borrow to supply it, whereof each doth now contain Six such Portions; that is, Four which were in it before, and Two added to it, in supplying the first Vacant Space or Gnomon, and whereof the second Vacant Space or Gnomon was to be the third: so now I have Six and Six such Portions, in all Twelv; to which, as before, I add Two, in all Fourteen; and I Multiply Fourteen by Fourteen, which make one hundred ninety six; and so I divide each of these last Portions into one hundred ninety six less Portions; that is, Fourteen Rows of fourteen such less Portions of each of the former greater Portions; and then I borrow one whole Row thereof from each side; that is, Six and Six, in all Twelv fourteen such Portions, which make one hundred sixty eight, to supply this second Vacant Space or Gnomon, whereof there will now remain Thirteen such less Portions on either side of the Lateral Lines of the Compliments; and each of the whole Rectangular Latera will be One Inch and three quarters, wanting a fourteenth part of a quarter in length, according to which this second Vacant Space or Gnomon is now to be supplied: and therefore I Multiply Thirteen by Thirteen, which make one hundred sixty nine such less Portions; and I have only, as I said, one hundred sixty eight such Portions to supply it. And so there will now remain a third Vacant Space or Gnomon of one such less Portion, which, as I have said, is the one hundred ninety sixth part of of a sixteenth part of an Inch, that is the three thousand one hundred thirty sixth part of an Inch, whereof the Square Root is Fifty six, which is fourteen fowers; whereas the Square Root before was only one four; which is a very great Decreas of the Vacant Space or Gnomon. And according to this Rule the Vacant Space shall still decreas Proportionably, Toties Quoties, and yet a less Vacant Space still remain, and the Square never be Completed. And this Rule is grounded upon another special Rule in Arithmetic; which is, That if of any three Successive Numbers the greatest be Multiplied by the least, it will produce one less than the Middle Number Multiplied by itself. And here it is made such by adding always Two to the Compliments according to this Rule. As before in these Examples, Four Multiplied by Two made Eight, which was one less than Three Multiplied by Three, which made Nine. And so again Fourteen Multiplied by Twelv made one hundred sixty eight, which was one less than Thirteen Multiplied by Thirteen, which made one hundred sixty nine. And because some may suppose that though such Squares can never be Comple●ed by this Rule, yet it may possibly be done some other way, (which I am confident cannot be, and that none by any other can come nearer to it then by this Rule) yet for their farther satisfaction heerin I shall offer them several other confessed Asymmetra. As the Proportion between any Diagonial Line and the Lateral Line of the same Square. And I have another Rule whereby also such an Asymmetry may be reduced to one Portion still less and less Indefinitely, and yet shall never be Completed: which is this, First I consider of what other Square the Diagonial Line of the Square given would be a Lateral Line. As for example; if the Square given be Four Inches, whereof the Square Root is Two, I add that which is the only Square Root before it, and that is One; and then I say, One and Two make Three, which Square Root Three being Squared makes Nine Inches, and Nine is doubly as much as Four, more One. Now I know that the L●teral Line of a Square which contains doubly as many Inches as the Square given is the Diagonial Line of the Square given. And so I say, the Diagonial Line of the Square of four Inches which was the Square given is Three Inches in length, Disquaring one from the Square of Nine Inche●. Again I add together both the Numbers of each of the former Square Roots which were Two and Three in all Five, which must be the next Square Root according to this Rule: and then let the Square thereof be given which is Twenty five. Now to find the Diagonial Line thereof I again add to Five the first Square Root of the first Square given, which was Two, in all Seven; which Square Root being Squared makes Forty nine; and Forty nine is doubly as much as Twenty five, less one. And so of Five and Seven, which make Twelv; and Five and Twelv which make Seaventeen, and the rest according to the aforesaid Rule Indefinitely; whereof the Disproportion will be Interchangeably One more, and One less. And the Reason of this Rule is, that whereas the Diagonial Line of any Square always makes a Lateral Line of another Square containing doubly as much as the former, there is no such Square Root whereof the Square doth contain doubly as much of the Square of any other Square Root whatsoever. And so the Proportion between any Line of an Equilateral Triangle and the Perpendicular Line thereof will ever be Asymmetrous, because there is no Square Root of three Fourths of any Square, which is the Proportion between them. But the most known and common Instance of this kind is the Quadrature of the Circle, which though as the rest may still be reduced to a Proportion less and less Indefinitely, yet can never be Completed: Curtae n●scio quid semper abest rei. Now it is most evident that though these Proportions can never be thus Completed Mathematicaly, yet they are all Physicaly Complete in themselves, as well as any others. And particularly that there is a Complete and Perfect Proportion between any Circle and such a Square whereof the Diameter of the Circle is the Lateral Line, that is of the Square Excribed; for apparently there is a certain Proportion between the Perimeter and Diameter of the Circle, and so consequently between the Circle and such a Diametrical Square, as I may so call it; because the Diameter of the Circle is the Lateral Line thereof. Which Proportion though it can never be known nor expressed in Rational Number, yet we know according to common Rule, That if you Multiply half the Perimeter by half the Diameter of the same Circle, that is, if you suppose a Rectangular Parallogramm so made that the Length shall be equal to half the Perimeter of the Circle, and the Breadth equal to half the Diameter of the same Circle, the Product or Rectangle so made will be equal to such a Circle: and so if you Multiply a quarter of the Perimeter by the whole Diameter, or a quarter of the Diameter by the whole Porimeter, which are tantamount. And thus you may measure the Arch Quadrant, or Semiquadrant, or more or less part of the Circle, as well as any Triangle; for so you measure only within the Angles, and to the Angles, and therefore the Angles which make the Excrescential Superficies beyond the Circularity can make no difference in the one more than in the other. And from all these considerations of a Circle I find the Regular Proportion or Analogy between any Circle and the Square thereof Excribed to be this; That as the Perimeter of the Circle is in Proportion to the Perimeter of the Square, so are the Square Inches of the Circle in Proportion to the Square Inches of the Square. Now that all this very large and tedious Discourse may not seem Impertinent, I shall make that Improvement thereof which I intended; and from it draw these Consectaries. First that Mathematicaly, or according to our Mathematical Science, Extension is and must necessarily be supposed to be Divisible into always Divisibles; because by such Mathematical Rules, as before, I can Divide and Subdivide it Indefinitely. Next that Physicaly, and in its own Nature, Extension is not, nor cannot be possibly Divided into always Divisibles; Because, if there could be any such Physical Division and Subdivision thereof Perpetualy, than such Proportions should never be Physicaly Completed. Lastly, that since there is Actualy such a Physical Completion, which, as I have showed, can never be effected by Divisibles or any Extended Parts of Extension, therefore it must necessarily be by somewhat not Divisible, but Indivisible and not Extended in itself. And here I suppose we may a while make a Stand, and gaze with Admiration and Amazement at these wonderful Mysteries, which have hitherto puzzled, and will still puzzle the greatest Wits of the World: neither shall I presume to absolv them; but only offer what seemeth to me most probable. Certainly, Vero nihil verius; for all Verity is one and the same in itself, and with itself, and cannot Contradict itself. Wherefore that which is Mathematicaly true cannot be Physicaly falls; and that which is Physicaly true cannot be Mathematicaly falls; but one or other of these ways of Demonstration must be fallacious. And for mine own part I shall rather believ Nature, which is the Art and Institution of God, than any Mathematical Art or Institution of Mankind. And I must suspect our own Mathematical Art to be fallacious heerin, and the fallacy to lie in this; that because we can easily discern Extension which is Divisible, but cannot discern Indivisible Points, we indifferently apply our Mathematical Rules of Division and Subdivision both to Divisible Extension and also to Indivisible Points, not knowing where to stop, nor being able to discern between them; and so go on Perpetualy according to such Mathematical Supposition, though there be no such Perpetual Process in Nature. Which is as if we should so proceed beyond an Unit, and divide it into Halus, Quarters, and the like. Or as if because I can Divide four Angels into two Two, and again Subdivide each Two into two Ones, which I may truly do; I should also therefore proceed to Divide each one Angel into Halus, and Quarter's, and the like Perpetualy, which I may not likewise do; because each Angel is Indivisible in himself, and in his own Nature, and hath no such Halus, or Quarters; and yet Arithmeticaly I might so go on to Divide and Number, if I did not know the Angelical Nature to be Indivisible. And though we know a Point to be Indivisible, yet because it is so Indiscernible that we know not where to find it out, we go on still so to Divide and Subdivide perpetualy according to our Mathematical Rules. And thus though it may be maintained by way of Argument that Quantitas est Divisibilis in semper Divisibilia, yet it is Invincibly confuted by a contrary Argument drawn from that very Perpetual Divisibility of the Quantity, that is, the Impossibility thereof; and on this I chiefly insist; For if there were any such Possibility of Perpetual Division thereof Physicaly and in Nature, though I easily grant it might never be actualy Future (as many Possibles shall never be Actualy in any future Time) yet I can never admit that there can be any Possibility of that which yet cannot Possibly be Actual, which they must affirm who hold the Contrary Position; and so indeed they very freely acknowledge, that it is so always Potentialy or Possibly, but can never Actualy. But as Futurity of that which never Actualy shall be, is a plain Contradiction; so Possibility of that which never Actualy can be, is equally Contradictory: for as Future, or Shall be, and Shall not be; so Possible, or Can be, and Can not be, are Contradictory Terms. And all Possibility is the Possibility of being Actualy, and not of being Possibly or Possibility of Possibility, which is Childish and Nugatory, and only a Reduplication in Terms of the same Thing in itself. Nor is it only Contradictory in Terms, but also in the Thing itself: For we do not now discourse of Quantity Successive, wherein there may be a Perpetual Possibility of Succeeding Futurity; but of Quantity Consistent, whereof all the Divisible Parts, and Indivisible Points, do and must necessarily Consist and Coexist Actualy together in the same Present Instant, and not in several Future and Successive Instants. Nor do we now discourse Mechanicaly, or of any such Mechanical Division of a Body into less Wholes, or of the Possibility of such Actual Separation of the Parts from the Whole Localy, but of the Actual Extension of Part beyond Part, according to the Nature of Corporeal Quantity as it is in itself, and the Mathematical Division of the Parts in the Whole Extensively: And so whatsoever, or howsoever many the Parts of that Extension given be, they are already and in the Present Instant Actualy what and so many a● they are, and cannot be greater or more than they are. And I suppose no Mathematician doth contemplate the Local Divisibility, which is Possible, but only the Extensive Division of the Parts, which is Actual in the Whole; wherein only they are such Mathematical Parts; whereas being Localy Divided from the Whole they become less Wholes in themselves. And so such Possibility is not at all to be regarded in this present Discourse, but only the Actuality whatsoever it is; and then the Position thus rightly explained doth amount to this, That the Extensive Parts Actualy in the Whole are Actualy Innumerable▪ not only to us, or by any our Mathematical Division or Subdivision, which I have already granted; but also Physicaly, and in their own Nature, which is Impossible. For then the least Extensive Whole should be equal to the greatest; because both have equally Innumerable Parts in themselves; for Innumerable can neither be more nor less than Innumerable. Nor will it be evaded by saying that the greater Whole hath Innumerable greater Parts, and the less Innumerable less Parts; for Innumerable Parts, though never so small will suffice to make any Whole whatsoever, though never so great; because Innumerable is Innumerable; and doth not only afford whatsoever may be wanting, but can never be spent or exhausted. And because every least Part hath some Extension, and Measure thereof; therefore the Whole of such Innumerable Parts must also be Immensurable which (as Archimedes hath demonstrated in his Psammites) is both Rationaly Impossible, and Mathematicaly Fals. But whatsoever Notion Mathematicians may have of such Divisibility into less and less Parts Perpetualy, yet certainly none can deny the gross Whole of any Corporeal Extension given (whatsoever the Extent thereof may be) to be Mensurable, and Finite; otherwise it could not be given, nor indeed Actualy be, as I have formerly Demonstrated. And I am very secure of that Argument and of the clearness and firmness thereof; however men may determine concerning this other Question, which I have also prosecuted for a farther Discovery of Truth. And I must here observe that not only Extension, but also Time, and Number, and whatsoever hath Parts; yea all Qualitys, and whatsoever hath Degrees; and all that is in any kind susceptible of More and Less, may as well be affirmed to be thus Divisible into always Divisibles. And so whereas Physicians make several Degrees of the four first Qualitys, and Musicians of Musical Notes, and the Like, I can again Divide and Subdivide them Indefinitely aswell as Extension; and Demonstrate that there are the like Imperceptible Minims therein. And here again we may stand and admire the Divine Wisdom and Goodness, which hath so Plainly manifested unto us those Wholes, and greater Portions of Wholes, that are of any Use and Concernment, and without which Scales, Dial's, and all Mathematical Instruments, and all Medicinal Compositions, and Gamu●hs, and the like; and all Symmetry, Temperature, and Harmony, had been unknown and unserviceable to Mankind: and also accuse the Vanity of our own Human Wit, which doth so Ambitiously affect to know and Curiously to pry into those very Minute things, whose usefulness is as little as their Proportion; and which God, to humble our Mathematical Pride, hath purposely concealed from us; and yet because they are so Indiscernible, therefore we more affect to Discern them. For mine own part, as I am satisfied in knowing that there is a Circumference of the whole Globe of the World, though I know not how large it may be; so also in knowing that there are such Physical Points, though I know not their Minute and most Exile Nature. Yet I do also conceiv that as Extension is Terminated by Points, so the Divisibility thereof doth Terminate in Points, and that the●e are such Physical Points as well as Physical Instants, and Physical Instants as well as Physical Units, though they be not equally Discernible by us (and that Points are Points, and not only Notes, or Nothings, as some do affirm) And there is no Objection against the one, which may not also be armed and intended against the other, by such Dividing and Subdividing Perpetualy, even beyond Points, Instants, and Units themselves, into Halus, Quarters, and the like. And such indeed is the common Objection, Of how many Points is the least Corpuscle composed? It may be as well demanded. Of how many Instants is the least Minute of Time composed? which none can tell: though we can easily tell of how many Units, Two, which is the least Number, is composed. And I demand of such Curious Objectors, Of how many Extensive Parts or Portions the least Corpuscle is composed? which themselves affirm to be Innumerable; though I deny it of Parts, and dare not affirm it of Points; because it is Impossible: but only assert, that neither they can know of how many Parts, nor I of how many Points any Corpuscle is composed. And this I suppose to be a sufficient Answer to such a Question (for such it is rather than an Objection) But for farther satisfaction, I shall consider a least Corpuscle, which must be Globular aswell as the great Body of the whole World; (because all Angles are Protuberant and render the Superficies unnecessarily greater) and yet no Mathematician ever did, or ever can, assign the whole Proportion in fact and consequently not all the particular Portions of any Globe or Circle. Also every Corpuscle, though never so little, yet is a Body, having Longitude, Latitude, and Profundity; in all which the Points must Consist and Coexist, and they also in the whole Body, otherwise it should not be a Body: whereas though we know that a Body is composed of Longitude, Latitude, and Profundity, yet we know not of how many Long, Late, or Profund Lines, it is composed; because though they Realy are, and are Realy different in Nature, yet they so Corporealy Consist and Coexist that they can not be Localy separated, but only in and with the Corpuscles or Body. And so though Points Realy are, and are Realy Different in Nature, yet they also so Corporealy Consist and Coexist, that they can not be Localy Separated, but only in and with the Corpuscles or bodies: and so though Mathematicaly we may consider them in their several Natures, yet we may not therefore consider them in separate Existences. Whereas generally all the Objections are drawn from the Supposition of Points Separate, or at least of Points Coexisting only in Longitude, and the like, (which are only Imperfect Principles of Extension, as well as Points.) But I have showed that Entitys may Realy Differ, though they are not Localy Separate, or Separable: and if they grant me Points so Coexisting, not only in Longitude, but also in Latitude and Profundity, and the whole Corporeity of a Corpuscle or Body (as they must, because they do so Realy Coexist, and can not otherwise Exist in Nature) I can by that one Concession solv all their Objections, which otherwise may seem as Unanswerable, as Points are Incomprehensible; being grounded upon the very Incomprehensible Nature thereof. And if they will not grant me that which is Physicaly and Realy true in itself, but argue upon falls or feigned Suppositions, I shall not much care to Answer them; otherwise than I should him who would argue upon a Supposition of Coexisting Instants, Past, Present, and Future; by telling him plainly, that there is no such thing in Nature: and yet there are Physical Instants Existing severally; and so, though there is not any single Point in Nature Existing severally, yet there are Points Coexisting in a Body. And I suppose that from this Fundamental Fallacy all the Fallacity of their Objections doth arise. But he who will rightly Philosophise, or Theologise, must be very careful that in the Contemplation of such things as are Incomprehensible, or Infinite, though he may frame Comprehensive or Finite Notions thereof as Scaffolds whereby to build, yet he may not build upon them; but must again take them down, and reduce all such Subsidiary Notions or Suppositions to the very Nature of the thing itself, which is Incomprehensible, or Infinite.  
VII. Thus though there be Realy in Nature Points, Lines, and Superficies, yet the Supposition of any such several Existence thereof, as we may Mathematicaly feign and frame to our selves (and as some have supposed the whole-Body of the World to have been made by the Casual Concurrence of such Atoms or Points) is only Notional in our Reason and Mind, and not Real or in the Nature of Extension itself, whereof the least Minim is more than one single Point, yea it contains in it Points Innumerable to us. And as there is no such several Point, so also no several Line in Nature: for the least Hair of the least Mite hath not only Longitude, but also Latitude; because it hath several Sides; and one Side thereof is not the other, nor all one and the same with the Longitude. And so there is no several Superficies in Nature, having both Longitude and Latitude without any Profundity; for the thinest Plate of Muscovy Glass hath a double Superficies above, and beneath, and also others in the very Edges thereof. Wherefore not only Points, but also Longitude, Latitude, and Profundity do necessarily Consist and Coexist together; and all these make a Complete Extension or Consistence of any Body. Now every Body, because it hath Longitude Latitude and Profundity, must have some Figure which is the particular Shape or Module of the Extension thereof, Resulting from, and Subsisting in that Extension (as a particular Property thereof) Immediately, and Mediately in and by it in the Substantial Matter. Yet Figure Realy Differs from Extension; because there may be several Figures of the Same Extension of the Matter which (as Statuaries say of their Materia, Wood, Stone, Wax, and the like) is capable of all Figures, Faces, or Forms whatsoever. The first and most simple Figure, and which indeed is most Proper to the Matter, is a Globe. And therefore this is the Universal Figure, and all other Particular Figures, as I have said, are only the Protuberances and Enormitys thereof, though never so Symmetrical and Conformable in themselves. And the Globular Figure is such, because it is most Entire and Uniting, whereof all others are only some unnecessary Excesses, or Defects; and therefore also it is most Capacious; as may plainly appear by varying the Perimeter of any Circle (which hath nothing Excrescential or Excessive in itself) from the Circular Regularity thereof, into any Angular Figure whatsoever, for so if you Inflect it into an Isoperimetrical Equilateral Triangle, the Area thereof will be less than that of the Circle, as Six to almost Ten: and if you Inflect i● into an Isoperimetrical Square (as Carpenters do in measuring T●m●er) it will be as Eleven to almost Fourteen (which is their G●●t Measure, and the true gain and advantage thereof more than of such a a Square.) And so Proportionably if you Inflect it into any other Equilateral Polygon, though I doubt all will be found Incommensurable as well as the former. But yet I observe a Proportion or Analogy between the Circle and such a Square made of the Perimeter thereof, or, as I may so call it, the Isoperimetrical Square thereof, and the Square Excribed, which I have before termed the Diametrical Square thereof; that is, As the Area of the Isoperimetrical Square of the Circle is, as I have said, in Proportion to the Area of the Circle as Eleven to almost Fourteen, so the Area of the Circle is in Proportion to the Area of the Diametrical Square thereof, as almost Eleven to Fourteen. And though I conceiv that every Regular Figure is Perfect in its own kind, and none other so Perfect as it, in that Respect, and therefore Asymmetrous; yet I also conceiv that the Asymmetry or Disproportion between a Circle and a Square is rather from the Square, which is more Imperfect Comparatively, then from the Circle, which is Absolutely the most Perfect Figure in itself: and though we commonly, as Carpenters, and other Mechanical Measurers, do rather Measure by the Square and Cube, then by the Circle and Globe, yet God and Nature work by them most Perfectly and Exactly; and so have made the World to be of the most Perfect Figure, which is Globular or Circular in the whole Superficies thereof, not by Moulding, Carving, or Casting, or any such Mechanical or Violent Formation thereof, but by Natural Principles Created in itself. For the whole Body thereof being one Homogeneous and common Matter doth Naturaly Incline and Adhere to itself, having nothing Corporeal besides itself to which it may otherwise Incline or Adhere, or which may hinder or divert it from Uniting or flowing together into one most Entire Body in itself; which, as I have said, must be Globular, because a Body can not possibly be in a less Space or more United then in a Globe. And this Union doth best preserv and fortify its own Internal Entity in itself, and so against External Nonentity. Wherefore also all Material Spirits, which are Heterogeneous Substances, do thus Unite and fortify their own Specifical Natures against Ambient Heterogeneous Enemies, by casting themselves, and thereby their bodies, which they Consubstantiate and Act, into particular Globules as much as they can; which may appear by Bubbles in Water, Sparks of Steel, Shot of Lead melted, Mercurial Globules, and many such Instances. And if the Universal Body of the World be a Globe (as all men generally suppose, and therefore call it Orbis, or the Globe) then also probably it is a most Perfect and Exact Globe; and not like the Terraqueous Globe, which by the Consistence of the Earth and Heterogeneity of Earth and Water is full of Hills and Vales, Shores and Seas: but as if the Water did again cover all the Earth, and there were no Agitation thereof (as it was in the Chaos, as I have showed) it would certainly be a most smooth Aequor, having a Perfectly Spherical Superficies of its own Body, because it is Fluid; so much more we ought to conceiv that the Superaether, which is Highest, and therefore most Rare, and probably most Fluid, is most Perfectly Spherical, and also because it must Unite together, as I shall show hereafter. And if there be such an Exact Circumference of the Utmost Body of the World, than there must also be as Exact a Centre corresponding to that Circumference, which must be a Physical Point; for as the Physical Circumference must be in every Part thereof Utmost, so the Centre must be answerably Inmost, and therefore must be a single Point, not Extended, nor having any Part beyond Part, because any two cannot be Inmost or Midst; for that must be something that is One, whatsoever it is: and I do not intend by this Physical Point any such least Corpuscle, as is commonly supposed, for that also hath Part beyond Part, but a very Point as it is in Nature, not Existing severally, and according to Mathematical consideration thereof, but Coexisting in a Body Physicaly, as I have before declared: and such a Point is also the Copula of all Consistent and Coexistent Extension, and doth Terminate both the Utmost Superficies, and this Inmost Centre. And as it doth thus Terminate Extension, so also Motion of bodies; so that Naturaly they Move not above the Utmost Circumference, or below the Inmost Centre, as I shall show hereafter. Now a Globe, as it is the Figure of the least Corpuscle, so it is Potentialy contained in every other Figure, and as it is the Figure of the great Body of the World, doth contain in it Actualy all other Figures; Which like Extension, from which they flow, are not only Points, nor Lines, which have many Points, nor any Superficies having many Lines (as a Picture which hath only several Symmetrical Lineaments) but the Complete Longitude, Latitude, and Profundity of bodies; without which there can not be the Figure of any Body which must be Long, Late, and Profund.  
VIII. Pores are only Superficial Concavitys in the Figure of any Body: wherefore there must be a Body, otherwise there cannot be any Co●cavitys thereof; and there must be some Concavitys, otherwise there should be no Pores. But whether there be any other Body to fill these Concavitys, or not; yet the Body itself which is Porous is a Body, as well as the Body of the whole World is a Body, having a Superficial Convexity of itself, though there be none other Body without it. Or if it be filled with another Body, then that also which fills it is a Body, and is not the same Body, nor Spiritualy Homogeneous with it. Wherefore there were no Pores in the first Created Matter before the Intermistion of Heterogeneous Elements; for if the Body filling were Homogeneous with the Body that is filled, then both should be Continuous, and one Entire Body without any Such Concavitys, and consequently without any Pores. As if an empty Honycomb were all filled with Bees Wax, it should no longer be a Comb, but an Entire Mass or Cake of Wax. Also though Pores be Partial Discontinuitys of the Body Porous, yet it must be partly Continuous; for if the Honycomb be cut into little pieces, and they laid asunder, the Spaces between them all are not Properly Pores of one Body, but Intervals' between several less bodies; and so also the Interstices of a Sieve, or Silk, or the like, are no Pores, because the Parts or Threads thereof are only Contiguous, and not Continuous. And the Porous Body must be Consistent, having such Vascula in the Concavitys thereof as may contain the Body that fills them, which must be Fluid: As if an Honycomb be filled with Air it is Porous, but if it were filled with Tallow, or any thing equally Consistent, it should not Properly be said to be Porous, more than any Enameled Work, or the like: much less are Fluid bodies said to be Porous, though they have many Consistent Corpuscles in them; as Muddy Water, and the like. And though the Porous Body be generaly more Dens, because it must be Consistent; yet it sufficeth that it be Consistent, though it be more Rare; as an Honycomb filled with Mercury. And this I suppose is that which is intended by Porosity, and which I have more largely explained, because there is so much discourse thereof among Philosophers, especially such who when they can give no better account of Nature, resort to Pores as their Latibula and Subterfuges: whereas, as I have said, Porosity is nothing but only particular Superficial Figure, or Concavity of the Body; whether the Pores be greater or less, Vasa or Vascula; as Cells of an Honycomb, or the least Holes in the Wax; and they do not in the least alter the Nature of the Porous Body consydered in itself: as Wax is not altered in its own Nature by being Moulded into any Shape or Effigies whatsoever. And indeed unless we admit a Vacuity ther● are no Pores in Matter consydered in itself; because if they be filled with any other Body, whatsoever that Body is, yet being also Matter there is an Entire Continuity of both, which are one Homogeneous Body of Matter in itself. As the Terraqueous Globe is one Entire Globe, though it be partly Earth and partly Water, which are several bodies as they are Earth and Water, but only one Body as they are Matter: for all Discontinuity, and consequently all Porosity, is from Heterogeneity; which is not of the Matter (for that is one common Substance) but from the several Spirits. And I suppose that all Fluid bodies are also Imporous, because their Parts may flow together: and so some more Consistent bodies may also be Imporous; as Glass, Gems, Marble, and the like.  
IX. I shall next consider Density and Rarity: which, as I have said, do Immediately flow from, and Subsist in the Substance of the Matter, and not Mediately in and by Extension, like Figure, or Porosity: for the Matter itself may be more Dens, or more Rare, though the Extension be the same; not only in Extent, but also in the very Figure, and Porosity, as I shall show hereafter. But as all Different Extension is only More, or Less, which are the Degrees thereof; so is Density also More, or Less, because all Matter hath some Density, as well as Extension: and More doth Comparatively Denominate a Body Dens, and Less Rare; which yet are only Degrees of the same Positive Density; which plainly is an Affection of the Matter, and so Density, Rarity, Gravity, and Levity no Qualitys of Forms or Spirits, as hath been supposed. Wherefore as Matter is only Comparatively more or less Dens, so all Matter is in itself either more o● less Dens within the same Ex●ension; otherwise there should be no such D●fference of the Density or Rarity thereof: for Porosity (which some as I have said make to be a Subterfuge and Evasion hereof) is altogether Impertinent to Density or Rarity, because the Question is not concerning any Complex Density or Rarity of Several bodies joined together in one Complex Body; that is, both the Body Porous, and the Body filling the Pores; but of either of them singly and simply consydered in itself: and certainly either of them hath M●tter, and all Matter, as I have said, hath some Density, otherwise it should not be Matter; and the only Question is, whether there be any such Matter which is Comparatively more Dens or more Rare than any other Matter simply in itself? And whereas generally Porous bodies that are filled are more Dens, and bodies which fill the Pores more Rare, as I have showed, it plainly appears by Porosity itself, whereby they seek to solv Density and Rarity, that they also are such in their several Simple bodies so consydered in themselves: otherwise because a Brass or Iron Kettle set upright with the Concavity thereof above the Water will swim in Water (the Complex Extension both of the Vessel and of the Air, which fills that one great Poor of the Cavity, being in the whole more Rare, and consequently more Light, than the same Proportionable Extension of Water) we might therefore affirm that the Brass or Iron in itself is not more Dens, and consequently more Heavy than the Water, nor the Air more Rare, and consequently more L●ght than the Brass or Iron; nor any of them more Dens, or more Rare, and consequently not more Heavy, or more Light, than another, simply considered in themselves: which if they be, as certainly they are, than there is also such Density and Rarity both of the Matter of any Porous Body, and of that which fills the Pores▪ simply consydered in themselves. And indeed if we should consider Density and Rarity only Complexively and not Simply, there should be no Density and Rarity in the World (which would take away the very Subject of the Question) for the whole World being one Complex Body, though it consist of many particular bodies, more Dens, and more Rare Simply in themselves, yet is all Equidens Complexively; because it is all one Complex Body. Wherefore either there is no Density or Rarity in the World; or if there be, the difference thereof must be in the different Simple bodies, and particular Ma●ter itself. Also to inquire farther into this Porosity, which is assigned to be the Formal Caus of Rarity; we will again consider the Reason thereof: which must be this, that a more Porous Body is therefore more Rare because the Pores are filled with more Rare Matter, unless we pleas to admit a Vacuity therein (which is another Subterfuge of this Question) but now we will consider it as filled with some other Matter; which if it be Equidens, will make the whole Complex Body Equidens; and therefore necessarily must be more Rare, to make the Porous Body more Rare: and then I demand, Why is that Matter more Rare which so fills it? and according to the same Reason it must likewise be, because that Matter is a Body more Porous and the Pores thereof filled with another matter more Rare, than itself, and so Infinitely; which is both Irrational, and Impossible: for suppose the Pores of any Terreous Body to be filled with Water, and any Pores of that with Air, and any Pores of that with Aether, and any Pores of that with Superae●hereous Matter; yet we must at last stop somewhere, and confess, either that the last Matter is more Rare in itself, which will destroy the Reason assigned, or otherwise, that the Pores thereof are not filled, but that the last Porous Body hath only Interspersed Vacuitys. And so indeed whosoever doth deny Density and Rarity of the Matter in itself, if he be true to his own Reason, must hold an Absolute Vacuum in Nature; whereof I shall discourse hereafter, not esteeming this sufficient occasion, nor any present Discourse thereof pertinent to the Question; which is, as I have said, concerning the Density or Rarity of the Matter in itself, whether Porous, or not Porous, or whether the Pores thereof be filled, or not filled. Now if there be such a different Density and Rarity of the Matter itself, than there may be Condensation and Rarefaction of the Matter itself. And because this is the greater Question, and doth also contain the other, I shall solemnly argue it according to my manner. Certainly there is no such fixed Standard of Density in the Matter itself, and in the Nature thereof, that it could not Possibly be more or less Dens, or that God could not have Created the Matter more or less Dens, because there is no Contradiction in it; for it should be Matter, whether more less Dens; and if God might as he pleased have Created the whole Matter more or less Dens, than he could also Create one part of the Matter more Dens, and another less Dens: and so indeed he hath; for he Created both Heaven and Earth; whereof the Heaven and Heavenly bodies are less Dens, and more Rare; and the Earth and Earthly bodies more Dens and less Rare. And if he could Create one Body more Dens, and another more Rare, than he can also cause the Dens Body to become more Rare, or the Rare to become more Dens: and so also he hath; for he made the Water which is more Dens to Ascend in Vapours, which are more Rare; otherwise they could not so Ascend into the Air: and again the Vapours which are more Rare, to Descend in Mi●ts and Rains, which are more Dens, otherwise they could not so Descend through the Air. Also I prove it by the Products of Density and Rarity, which are Gravity and Levity, and their very Motions of Descent and Ascent, according to the Hydrostatical Rule of Archimedes, and all others since him, That more Matter of less Extension will sink through less Matter of more Extension if it be Fluid. And this is the very Formality of Density that it is the Affection of more Matter being of less Extension; and of Rarity, that it is of less Matter being of more Extension. And if there be Density and Rarity, than also Condensation and Rarefaction of bodies: as I have showed; and which may be confirmed by many Sensible Experiments, whereof I shall mention only two, one of Condensation, and the other of Rarefaction. The first is the Impregnating of Common Water with Salt. Take a Glass Wine-bottle, and first put into it as much Salt as the Water may Imbibe, and then fill it up with Water, and stop it with a Cork, so as no Water may come forth; and being so stopped stir it up and down by moving the Glass-Bottle until the Water be perfectly Impregnated with the Salt, and so made Brine; and when you let it rest again, you shall find that the Brine, which now contains both the Water & the Salt, will not fill the Bottle as before, but Subside in the Neck almost to the Belly: which doth plainly show a Consyderable Condensation, or the same Matter of less Extension than it was before. The other shall be the common Instance of Gunpowder fired in a Gun loaded with a Bullet; which will be violently discharged by the sudden and great Rarefaction of so small a Body of Powder into so large a Body of Flame, or the same Matter of more Extension then it was before, which therefore requireth a larger Place according to the enlarged Extension thereof, and explodeth the Bullet, or breaketh the Gun, to attein it; though the Flame be a very Fluid and Corporealy Infirm Body, and hath little or no Consistence in itself; and therefore also hath little or no Porosity in itself; and if it were Porous, would rather close the Pores thereof, or return again into them by such a strong Compression, then exclude such a Solid Body as the Bullet, or break the Gun. Nor is it from any Spiritual or Active Power of the Fire, which sometimes doth not fire all the Powder; and a Windgun by Compression of Air, without any Fire, doth the like Execution. Much less is it from any Imaginary Aethereous Matter penetrating the Gun; for unless We also fancy some Imaginary Valus, that Aethereous Matter would be far more easily forced back again, then extrude the Bullet, or sooner break the Gun in the Entry thereof then in the Retreat. Also Glass suddenly Heated breaks by the sudden Expansion; and so cooled, by the Contraction. By these, and many like Experiments, it plainly appears that there is such Condensation and Rarefaction of Matter itself, as I have before described; which yet some obstinately deny, and either will not or cannot understand it through a preconceived Error that Matter and Extension are one and the same thing; which if it were true, I confess it impossible, that there should be any such Condensation or Rarefaction of the same Matter in itself; for then the Extension also must be the same, and consequently there could be no such Condensation or Rarefaction, which are Variations of the Extension of the same Matter: otherwise the Extension thereof should be the same and not the same, which is Contradictory. Wherefore such Condensation and Rarefaction do plainly prove it Impossible that Matter and Extension should be one and the same thing. But, as I have before showed, so hereby it most evidently appeareth, that Matter is a Substance, and Extension an Accident. And though no Matter can be without some Actual Extension, yet that being an Accident Subsisting in the Matter, there is a Potentiality thereof to be sometimes Actualy more, and sometimes Actualy less, the Matter remaining the same. Nor is there any Penetration of several Extensions, but only the Extension is thereby Varied, whether it be Enlarged, or Contracted. And so I do not affirm that there can be two Extensions of one Individual Body when the same Matter is Contracted into itself by Condensation, nor yet two several bodies having only one Extension when it is Enlarged in itself by Rarefaction. Nor yet do I conce●v▪ that though there be such a Potentiality of more or less Extension in the same Matter that it is Boundless, or that therefore it can be Always Extended more or less, Infinitely (for More or Less as I have said is Finite, and can never be made Infinite) but as in all other things, so in this God hath set certain Natural Bounds and Limits, unknown to us, which Extension itself cannot transgress. And I shall here farther observe, that these Variations of Extension are either Condensation and Rarefaction by Natural Generation, which do continue; because they are so caused by the Spirit Superinducing them in the Matter, and so continuing them; as in the Accension of Gunpowder, and the like: or Compression and Dilatation by Violent forcing of the requisite Body of Matter and Spirit itself, which therefore do not continue longer than the force lasteth, that so containeth the Matter in that Extension; as in the Windgun, and the like: and that which we call Elasticity of the Air, whereof I shall discourse hereafter, is only a Motion or Nisus to Restitution from such Violent Compression or Dilatation: and such Motion may be not only of the Figure, as in bending a Bow, or the like; but of the Extension itself, as in the former Experiments. And so there may be a Violent Compression or Dilatation of the Extension of a Body according to the Particular Nature thereof, which yet may be a Natural Condensation or Rarefaction according to Universal Nature, as when Air doth Expand itself Ne detur Vacuum, as I shall show hereafter, and when it can Expand itself no farther, it will also there stop and not break asunder, Ne detur Vacuum.  
X. Gravity and Levity are, as I have said, the Products of Density and Rarity, in which they Immediately Subsist, and Mediately in the Matter; as Figure doth in Extension, and by it in the Matter. Wherefore also, as Rarity is only a less Degree of Density, so is Levity of Gravity; and all Matter whether more or less Dens, yet because it hath necessarily some Density, it hath also some Gravity Proportionable thereunto. Thus it is said, that there is The Weight for the Wind or Air as well as the Water, and not only Air, but also Aethereal and Superaethereal Matter hath Weight in itself either Actualy or Potentialy; for if more Matter Weigh more, because it is more Matter, and less Matter Weigh less, because it is less Matter, than all Matter must Weigh, because it is Matter: And thus Pondus is of the Matter, and Potentia of Spirits, as I have said: and because more Matter of less Extension is more Dens, therefore it is also more Grave; and because less Matter of more Extension is less Dens, or Rare, therefore it is also more Light: which plainly appears by Sinking or Swimming, as I have showed. And more Grave Sinketh downward rather then Riseth upward through more Light, because it is more Dens, and Light more Rare: for all Matter tendeth first to Union with itself, and therefore it tends to the Centre of itself, which is the Inmost Point within itself. And this Tendence we call Downward, which is indeed rather Inward. And as more Matter of the same Extension tendeth more swiftly to this Centre, and therefore also is always most forward, because it is more Dens, and consequently more strong in its kind, that is, more Ponderous; so for the same Reason it tendeth most strongly, and therefore passeth through more Light, which is more Rare, and consequently more Weak, unless it be also Consistent, which is from a Spiritual Quality, as I shall show hereafter. And Globular bodies of Matter though Equidens and Equiponderous, yet because, as I have said, that Figure is most United in itself, do therefore Move faster than Angular, or any bodies Equiponderous, but of more Superficial Figures, through the same Medium. And now I shall discover the wonderful Mystery of Divine Geometry in the Proportionable Locality of all Particular bodies between the Centre and Circumference of the Universal Body or Globe of the World: for as the Centre or Inmost Point is the least, and the Circumference or Utmost Superficies thereof the largest; so all the Spheres between these two as they are nearer to the Centre, are less, and larger as they are nearer to the Circumference. Wherefore it is most Proper, and Geometricaly Proportionable, that more Matter of a less Extension, which is more Dens, should be in a less Sphere, which doth best suffice to contain it; and less Matter of more Extension, which is more Rare, should be in a larger Sphere which is more fit to contain it. And thus the Globe of Earth and Water, which is most Dens, is seated in the Inmost Orb of the World, which is least; and the Air, which is more Rare, in a Sphere next above it, which is more large; and the Aether, which is yet more Rare, in the next above that, which is still more large; and the Superaether, which is most Rare, in the the uppermost, which is largest. And this most Proper and Connatural Situation of the Terraqueous Globe, and of all the Spheres doth rightly constitute both the Circumference, and the Centre, of the whole World, and the most Symmetrical Chorus of all the bodies thereof, as I shall show hereafter. And certainly as there is but one Circumference of the whole Body thereof, so also but one Centre; for those two do mutualy Relate one to the other: as there can be but one Circumference and one Centre in any one Body. Now that all this Body is Matter we all grant, and I suppose no Materialist will, or can deny it. Also it must be granted (as I have showed of Density and Rarity) that Gravity or Pondus is the Proper Affection of the Matter, and not of Spirits, (because it Subsists in the Density of the Matter) and that more Dens and Grave bodies Naturaly do sink through more Rare and Light. And that Sinking is to this Universal Centre of all the Matter, which is Lowest, and Inmost, as the Circumference is Highest, and Utmost. Wherefore if any Particular Body, which is and must be a Part of this Universal Body of Matter, be more Dens, and consequently more Grave, it must Naturaly sink through any other bodies beneath it, which are more Rare, and consequently more Light, toward this Universal Centre of the whole Body of Matter, which is the Centre of the whole Body of the World, and consequently of all Particular bodies, which are only Parts thereof; and no Parts of any such Particular bodies, which are also Matter as well as their whole bodies, can sink Inwardly to any Centre of Gravity in themselves, as to any such Particular Centre: for than they should Ascend in departing from the Universal Centre of Extension which is exactly Centrum Gravium, to which all tend. And though more Dens and Heavy bodies may sometimes Ascend to prevent Vacuity, yet that is not as to any such Particular Centre, but only to fill the Universal Globe when more Rare cannot succeed, as I shall show hereafter: Or if they be supported by any Consistent Body, though more Rare, that is only a Fulciment, and Tanquam a Natural Centre unto them. Wherefore as all Pondus is of the Matter, and Matter only one Homogeneous Body in itself, so there can be but one Centre of the Pondus thereof; though as Potentiae are of the Spirits, and they are several and Heterogeneous, so there may be several Spiritual Centres thereof, (which are all of another Nature, and very far Different from this one Universal Centre of Matter) and though they be Radicaly most Dens and Strong in those several Centres, yet their Motion tendeth Outward, every way, from the Centre to the Circumference of their Particular Sphere of Activity, and not as the Matter Inward, or only Downward, from the Circumference to the Centre of Rest: because Spirits are Active and Energetical, but Matter Passive and Torpid, as I have showed. And now I shall proceed to prove this Centre of the Universal Body of the Matter of the whole World, which as I have said, is also both the Centre of the Extension & of the Gravity thereof, to which all tend, or the Universal Centre, to be in the Earth, which will also comprehend that other Question concerning the Centre of the whole World. Certainly this is the constant Language of Scripture; and so it is said, that the Waters which covered the Earth were Beneath, and the Vapours in the Air, Above: and the Royal Philosopher saith expressly, The Heaven for High●, and the Earth for Depth: and I suppose none can show any one Expression in the whole Bible, which may seem in the least to colour or favour the contrary Opinion. And the Reason thereof is as apparent (which I have before sufficiently declared) that Earth being most Dens, and consequently most Grave, and Gravity being one and the same Affection of all Matter, and having but one principal Motion, which is Direct, must therefore tend to one and the same Term, which cannot be Outward, or Upward; for then Grave bodies should Ascend; but must necessarily be Inward, or Downward, which therefore must be to one Inmost Point or Centre of that Gravity. And I shall confirm this Motion of Descent by clearing a common mistake concerning the Ascent of Rare or Light bodies: for as all Dens and Heavy bodies do Descend, so also do Rare Proportionably; because they are only less Heavy, as I have said. As if a Pound Weight be put into one Scale, and two Pounds into the other, which will cause its one Scale to Descend, and thereby the other to Ascend; yet apparently the Pound Weight is also Heavy, because it weighs one Pound, though the two Pounds be more Heavy, and so cause that Scale Proportionably to Descend, and the other to Ascend. Thus the Motion of Ascent of Rare bodies is indeed rather a being Moved, and their Ascent only a Violent Elevation by more Dens and Heavy bodies, which crowding more strongly or swiftly to or toward the Centre do Elevate and Extrude the more Rare and Light from it. Also Earth only is Consistent, and cannot be prevented in the Descent thereof by any other bodies which might be Fulciments unto it, as it may be to others; and all this doth Sensibly appear by any Terreous Body Descending through Water, and through Air, and so it would also through Aether, if it were in it, not particularly as to its Proper Element, by any Potentia of the Elementary Spirit thereof, but generally as to the Universal Centre of all Matter, by the greater Density and Pondus thereof. For so if a Hole were made in the Earth from the Surface thereof to the Centre, Water would Descend thereby to it, as well as Earth, & if there were neither Earth, nor Water therein, Air would Descend likewise; and so if their were neither Earth, Water, nor Air, Ae●her or Superaether would Descend likewise: though some pleas to fancy otherwise, and would make all the Planetary Orbs so many Worlds of themselves having their own Proper Centres, not respecting this Universal Centre of the whole World to which all tend, but only consider it as the Universal Centre of Extension (whereas, as I have said, the Gravity or Pondus of the Matter is an Universal Affection of the Matter Subsisting in it, as well as Extension) which Absurdity they have Excogitated only to defend some others, which I shall also disprove hereafter. And though I might, if I pleas, believ a Traveller who hath been in Africa concerning any Monster; therein, yet certainly I should not much believ him who had never been there himself. Neither can I more believ any such Assertors concerning Aether (which being so Remote is commonly made Ampliss●●us fingendi Campus) but shall proceed in the known and beaten Road of Scripture, Reason, and Sens, so far as they extend, and as we can know, or judge thereby; and leaving these fansies of vain men to themselves shall here inquire into a more solid and true Secret of Nature, and such as deservs a more Curious Search: which is this, That as God hath placed all the Spheres in their most Proper and Connatural Situations by such Directive Principles in themselves and Symmetry of Nature, so in that Natural Position the whole Vast and Indefinite Body of the World, and all the Inconceivable Weight of the whole Matter thereof doth support itself thereby, withal Facility and Suavity, without any suspending Funicles above, or underpropping Columns beneath, and so without any Force or Pressure whatsoever. For though when any Particular Body or Part of the Universal Body thereof is Dislocated and removed from its Proper Station and Natural Situation therein (which is when any more Dens bodies are above others more Rare) they then Move or Press toward their Proper Place by their own Gravity and Motion of Descent, being thereby Actuated to reduce them thereunto (as the Magnetical Virtue doth Move the Body thereof being displaced towards the Poles of the Earth) yet when they have atteined it, their Motion, which was Actuated before for that end, being now useless and needles is again reduced to Potentiality, and they then neither Move nor Press Actualy any more, or any farther, nor have any Actual Nisus thereunto; but having obtained their End are thenceforth in Peace and Rest; and their very Gravity is also suspended, and reduced to Potentiality, as the Magnetical Needle doth Rest in the North Point: which plainly shows what I said before, that though Gravity flow Immediately from Density, and Subsist in it, and Motion of Descent in the Gravity, yet they are Realy Different; because though the Body continue to be the same, and hath the same Density Actualy both when it is out, and when it is in its Proper Place, yet when it is our, it hath Actual Gravity and Gravitation, and when it is in it, only Potential. And thus neither the Superaether doth Press upon the Aether, nor that upon the Air, nor that upon the Water, nor that upon the Earth, nor the Earth upon itself; because they are already in their Proper Places; and therefore tend no farther: for the more Dens bodies are Natural Fulciments and so far Centres to the more Rare. And so the Proper Place of any Body is when being more Rare it is above more Dens, or being more Dens beneath more Rare, as I have said; or also being among Equidens, whether above, or beneath any other parts thereof, yet it is in its Proper Place; because it hath such a Natural Fulciment or Centre sufficient for it, and there are none more Rare beneath it, through which it may or aught to Move according to this Statike Law of Nature; but the other Equidens Parts whether above, or beneath it, are also in their Proper Sphere, which is the Proper Place of them all, and they can not otherwise be all in one and the same Point. Again I shall observe, that these Spheres being all Rotund, that Spherical Rotundity must be filled, and so the Sphere Completed to render it the Proper Place of those bodies whereof it is the Sphere, otherwise the bodies will flow or fall every way to fill the Sphere, or any Chasm therein; because the lower parts of that Chasm will be beneath, or nearer to the Centre of the World than the others; wherefore being Equidens, they will all contend for one Equality or Spherical Community of Situation, which must Equaly relate to the Centre, and Circumference of the World. Also hereby it appears that these Spherical greater bodies do not Move to the Centre, nor respect it in Regular Cylinders, as less particular bodies, Plummets, or Bullets falling through the Air, which seem to us to Descend in a most Directly Perpendicular Line, and serve for Measures thereof well enough, because any such requisite Pyramidal Confirmity thereof to the Centre is not discernible by reason of their smallness, (as smooth Water in a Pond seems to us Exactly Plane, and that Planities thereof servs well enough to make a Water levelly) whereas any Quadrant, or Semiquadrant, or the like of those Proportionable greater bodies respect the Centre as Pyramids Inverted with their Cones Downward, and Bases Upward, which is their Exact Conformity thereunto, and the way of their Gravitation and Motion of Descent; as we may easily understand, if we duly consider the Relation of any Circumference to the Centre. And therefore such Quadrants, and Semiquadrants, do not Superpend, nor consequently Superincumb, in such their Pyramidal Bases beyond their Cones. Yet I do not conceiv of such Proper Places and Spheres that they are Magical Circles, or any such Fantastical Houses as Astronomers fancy to be in Heaven, but only, as I have said, Proper Localitys of the whole Body of Matter and Extension of such several Spherical bodies according to the more or less Density and Gravity thereof. Much less do I conceiv that the Centre hath any such Magical Virtue or Attractive Power, nor that it is any Cavity, or the like, but only a Term which is the Midst, and Inmost Point, and consequently the Lowest of the whole Body of the Matter of the World Immovable and Inalterable, and relating to the Circumference thereof, that is the Utmost Superficies of the Superaether, which is Ingenerable, Incorruptible, and Invariable, being the Universal Bound and Limit of Nature, and of all bodies, and of the whole Matter and Extension thereof. Having thus premised, I shall now examine the Pressure of the Atmosphere, which is so confidently asserted by some, though evidently there be no such thing, nor can there be any Rational Supposition thereof, without a supposed Dislocation of the Body of the World, and offering Violence to Nature, as I shall now prove. God Created the Heaven and the Earth, and nothing beyond or without them; wherefore certainly they Press upon nothing, or do not Press Outwardly because there is no Outward thing to support them, or on which they might Press; but only they tend to Union Inwardly. And as the several Spherical bodies of the Elements do not Press upon the Superaether, nor one upon another Outwardly, so neither Inwardly, as job saith, He hangeth the Earth upon nothing, that is, it doth not hang or Press at all either Outwardly, whereof he spoke before, He stretcheth out the North which is the most Terreous part of the Globe over the empty place, that is, the Air (as a Vessel is said to be Comparatively empty when it is filled only with Air) no● yet Inwardly, for it hangs upon nothing besides itself on which it might so Press, and it doth not Press upon itself, the whole Body and all the Parts thereof being in their Proper Place, as I have said. And here again, I must clear one Vulgar and common Error, which may be the cause of the contrary Apprehension, that is, That the Earth, and consequently the whole Globe of the World doth Press upon the Centre every way, as upon a Foundation, that bears it up; or as two bodies of equal Spiritual Strength or Potentia Pressing one against another with all their Power, by such mutual Encounter and Resistance do forcible fix and settle each other Immovably in some middle Point between them: whereas though there be such particular Combats between Contrary Qualitys, and the like Opponents in Nature, and so there are also particular Dislocations of Members in the Body thereof, yet generally the whole Structure of the Body of the World (and so of the Atmosphere) is so Composed that there is no such Pressure, which Properly is not Nature but Violence, and the Descent of Heavy bodies every way to the Centre is only as to a Point, or Term, which they do not desire to pass, and therefore do not Press beyond it; and because Violence doth not long continue, there is therefore an Innate Principle of Motion in bodies to reduce them to their Proper Place, whereby they may obtain that Rest which Nature Intendeth, and Abhorreth all such Pressure, Pain, or Burden. And heerin the Pondus of Matter and Potentiae of Spirits do manifestly Differ; for whereas generally the Powers of Spirits Act to the utmost, Incessantly, and without any Rest, because they are Qualitys of Active Principles (and so the Heavenly bodies Move Indesinently) the Weight of Matter which is a Passive Principle affecteth Rest, and only tendeth unto it, and when and where it obtaineth it, then and there it Resteth, and the Actual Weight and Motion thereof is thereby again reduced to Potentiality, as I have said. And I can not conceiv any Reason nor frame any Notion in mine own Mind why, or how the Body of the World should Press rather or more Inwardly than it doth Outwardly, which is not at all. And if we could suppose any such Pressure, it must be either every way; which would accordingly Press and Squeeze or only downward, and then every one of the Terricolae should be Pressed Downward with a Proportionable Pyramid of the whole Body of the World so Inverted as I have showed, and according to Mathematical Rule enlarging itself from his Head or Back or Hand on which it doth so superpend as the Cone, to the Utmost Circumference of the Superaether as the Basis: for it is all Matter, and there is no Consistent Body Intervening to prevent that Pressure, and so if one part of that Pyramid Press, all must Press: and if we compute the Inestimable Burden thereof, it will be found Insupportable, and at the Atmosphere also to be so Compressed in itself, as would render it no Atmosphere, or fit place of Breathing. But let us descend farther and consider the middle Point of the Earth and Centre of the whole World; certainly no Poet can Imagine such an Atlas, or Hercules, as might so bear the whole Burden of the whole Body of the World being far greater than of the Heavens only, which they feigned them to bear up (though indeed the Imaginary Pressure thereof be the greater Fiction.) And I appeal to the common Experience of all men, who with their own Hands can feel no such Pressure of the Atmosphere; (whereas it should Press the Area of the Hand Proportionably as much as 29 Inches of Mercury) and of every Diver, who can testify the Nonpressure of the Deepest Water lying upon him: and whosoever will not accept these for Experiments, but seek to evade them I know not how, he doth plainly thereby Invalidate the Testimony of all Experiment, and render it as Sceptical as some would make both Reason and Faith, since none can be more Sensible and Notorious than this which is by feeling, the Fundamental and least Fallible Sens: But I shall plainly clear by a whole Galaxy of Experiments, which I shall therefore collect into this one S●atike Rule, That in any Body Internaly Consistent in itself, or made Externaly to Consist together, the more Rare Parts thereof, being duly placed above the more Dens, do not Actualy Weigh or Press the more Dens Parts below them, nor the Equidens Parts one another Perpendicularly. Whereby it shall plainly appear how a Particular Body so disposed is a Module of the Universal Body of the World in this particular respect. Thus in the highest Column of Timber, or Stone, or Coloss of Brass, or Pyramid of Brick, Perpendicularly Erected, (as they ought to be) no one Part thereof doth Press another, supposing them all to be Equidens, (or only so far Proportionably as they are not so Equidens) for otherwise all must Press the very lowest and thinest Physical Area thereof, and then let all the Incumbent Weight be computed and compared with that Area, and the Strength thereof, and I suppose the Impossibility of such a vast Weight and Pressure, to be born by by such a slender Fulciment will easily be granted; when we see a whole Brick to be broken and battered only by a Cartwheel going over it. Again let us consider other bodies sometimes Actualy Fluid, and sometimes Consistent; as a Firkin, or any larger Cask of Butter, Tallow, or the like; if it be uncased, and the Upper and Lateral Parts of the Cask taken off from the Mass of Butter, or Tallow; yet it shall stand as firm as it did before, though there is at least an half hundred Weight Incumbent upon the Area thereof. Whereas if you lay an Equal Plate of Lead or any more Dens Body, of the same Weight upon a thicker Area of the Butter, or Tallow, it will not be able to bear it, but be squeezed Outward; because the Equidensity and Equiconsistency of all the Parts of its own Body make them all to be at Rest, but the greater Density of the Lead doth Press them; and so if the Cylinder of Butter or Tallow were much higher, yet the upper Parts would not Press the nether until the Weight thereof did overcome the Consistence, as the Lead doth by its Unequal Density. And if the Butter and Tallow were Melted and Fluid in the Cask, and then should be uncased, as before, they would Press and flow every way; but yet while they are contained Externaly within the Cask, no Part thereof doth Weigh or Press another. So in a Cistern of Water, while it hath no Vent, no one Part of the Water doth Weigh or Press another, nor would Oil, or the like, upon the Water, Press it. But though the Parts in these and the like Cases do not Weigh, or Press one another, yet the Whole Body whether Internaly or Externaly Consistent doth Weigh and Press the next Body beneath it, not Continuous and Consistent with it, or not Equidens. And so a Man bearing the Firkin or Cask doth feel the whole Weight thereof, because the Parts Weigh according to the Whole; and so the Whole doth Press another Body, though the Parts of the same Body in such Cases do not Press one another. As a Pale of Water upon a Man's Head doth Weigh and Press according to the Whole, thougha Fish in the bottom of the Pale under the Water doth not feel any Weight or Pressure thereof; because the Fish is as a Part thereof, and within the Pale, which is the External Term of the Consistence thereof; and the Body of the Fish Equidens, or thereabout, with the Body of the Water. But if a Body Naturaly Consistent be not Erected Perpendicularly, as if a Column of Timber be held Obliquely, than the upper Parts thereof do Weigh and Press Obliquely, according to the Obliquity thereof; and so if any of the upper Parts do Superpend, they also do Superincumb-Proportionably. As if a Pyramid Inverted (and be greater than the Pyramidal Proportion which I before mentioned) or a piece of Timber laid Transversly over the Top of another. Which I conceiv also to be the true Reason of the Proportionable Overweight and Advantage by Distances from the Centre. But if a Fluid Body broader above than beneath, be in a Vessel of that Figure, yet the upper Parts being Equidens do not Press the lower, because they all Rest together upon the Consistent Vessel, and only Press upon it. Again, if the Stopcock of a Cistern, or Gutt of a Water-mill, be opened, whereby the Water hath a Vent, than the Parts above that Vent, being not supported by the Consistence, and in Motion do Press one upon another Proportionably, and issue forth with a force Proportionable thereunto. And any Parts which Move do accordingly Press, though there may be a Pressure without Actual Motion by an Actual Nisus or Endeavour thereof, As a Burden upon a Man's Shoulders doth Press upon them, though it doth not Move or Sink farther into them, and so a Weight hanging and not Moving Downward doth Press as well as when it doth Move.  
XI. This is, as I conceiv, the State of the Matter, which was created One Universal Body in the Beginning, Extended in itself through its whole Body, and having all its Parts beyond Parts, and so continuing Universally in the Successive Duration thereof, that as the Whole cannot be Extended more or less, so no Part thereof can be Divelled and Separated from all the others, and thereby be made another several Body, or less World in itself; nor is any Part thereof Annihilated, whereby it should be Diminished, nor any new Part Created, whereby It should be Augmented; but as it remains the same Universally in the Whole Substance, so also in the Universal Affections thereof, though they were first Generaly, and still may be Particularly Varied, according to the several Degrees thereof which were Potentialy in itself. And yet the whole Body thereof still is and must be the same, having the same Orbicular Figure, and the same Total Density and Gravity; because the whole Matter thereof is the same, neither more, nor less, than it was, being all Bounded with the same Circumference and Centre; and so as one Elementary Part is made more Dens, or Grave, another is made more Rare, or Light. And all are Bounded with the Superaether, which is Superelementary, and immutable. And as this Universal State thereof can not be Varied so it hath Universal Rest in itself, which is indeed this Universal Status thereof, and can not be Varied by any such Universal Motus which might Move the whole World. Also there is a General Status or Rest, which is the Station or Position of the Great and General bodies thereof, as they were first Created in the Beginning, and afterward Ordered in Six Days; that is, of the Superaether, Aether, Air, Water, and Earth, which can not be Varied Generaly; though Particular Elementary bodies are, or may be Particularly Varied, by Generation or Corruption: whereby the Extension, Figure, Density, or Gravity thereof, are so Altered. And yet in these Particular Variations thereof the Matter doth always observe the Universal and General Law of itself, and of the Locality of its own Body, and of all the Parts thereof, by containing all within the same Circumference and Centre; and if any Elementary Part become more, or less, Dens in itself, by Altering the Particular Station thereof where it was before, and removing it to the General Station, and so if it be Violently Removed out of it, restoring it by a Natural Motion or Nisus of Restitution and Return thereunto. Thus there is a double State or Rest of Matter, that is, either Universally of Union, or Generaly of fit Station and Position therein; and as the Union is of Extension, so both the Rest and Motion to Union do, as I suppose, subsist in Extension: and as the Rest and Motion to Station is to the Centre of Gravity, so they both Subsist in Density; which is also Analogous: for as Matter tends to Union with itself and hath thereby some Density in itself; so Dens, or more Matter of less Extension tends to more close Union or more Inwardly within itself. And this Union is the Foundation of the Universal Rest or Aquiescence thereof in itself, which it first and most naturally affecteth; and of the other of Station which is next unto it, as being Convenient and Conformable to the other. And both these Rests when they are Disturbed are Recovered by that other Subservient Principle in itself, which is the Natural Motion thereof. And this Motion is not Actively Contrary to Rest, as Heat to Cold; and the like Contrary Active Quality; for Rest is not Active, but rather Privative or a Not moving in respect to Motion, and only a Positive Acquiescence of the Matter itself, Subsisting in it; as also Motion doth Move unto Rest as another Assistant or Auxiliary Affection thereof, and Subordinate unto Rest: (as Verticity is not Contrary, but Subordinate to Polarity, serving only to reduce Magnetike bodies to that fixed Position, which is the Polar Rest thereof.) Which Rest bodies do most Naturaly affect, but being Dislocated or Disturbed, cannot attein it without Motion. And therefore Rest and Motion seem to some to be Contrary, because though Motion be to Rest, yet it is in itself Motion, and not Rest, and indeed it is Analogous to that which Moraly is termed Invita Voluntas. As when a man goeth a Journey, not willingly in respect of the Journey, and yet willingly in respect to Rest at Home: but as this Rest of Matter is Acquiescence in the Natural Union and Station thereof, so Disunion or Dislocation are more Contrary thereunto, which yet are not Contrary to the Rest itself, and are rather Privations of the Union and Station wherein Rest doth Acquiesce. Nor are any Different Local Motions, Upward, and Downward, and the like, Properly Contrary; but only Localy Advers, or Opposite; for they may be both from the same Principle of Motion to prevent Vacuity, and tend to the same Union of the Matter; though they may Vary the Station thereof; because the Station, which is of Convenience, is also Subordinate to the Union, which is of Necessity. But to affirm that bodies of Matter are in themselves Indifferent to Motion or Rest, and so being once put into Motion would Move always if there were no Obex or Impediment, is most contrary to the very Nature of Matter, which would never Move itself if it were not first Removed by others; and of Motion itself, which is only to reduce it to Rest; and to all Sens: for we feel our own bodies (and so do all other bodies) as they are bodies to affect Rest, and return unto it assoon as they may: though while they are Moved by the Active Spirits they can not Rest in themselves; but Distinctly consydered in themselves as bodies, they are only Passive; and so indeed Naturaly apt to be Moved by the Spirits, but not to Move themselves; and Torpid, having no Activity in themselves, whereby to resist the Spirits or Potentiae thereof, but only a Dull Pondus or Heaviness. And that Natural Affection of Union or Station which is in themselves is not any such Power or Strength as the Consistence of the Earth, whereof I shall discourse hereafter, but only a Stupid Acquiescence in itself. And that very Motion, whereby they preserv their Union, or recover their Station, is only an Infirmity, that is an Inclination unto, and Recumbence of one Body upon another, for a mutual Support; or a Succumbence or Sinking and Falling Downward, for want of such Support: which are all Symptoms of Weakness, and not of any Strength. And all the Motion of Matter is only Local and not Active or Operative in itself, like the Motions of Spirits, but as an Instrument of their Spiritual Qualitys, as I have said. Nor is Local Motion strictly consydered as such in itself either the Action of the Mover, or Passion of the Moved, nor both the Action and Passion of any Automatous Mover and Moved; but the very Moving, or Transition from one Place to another. And thus, Eo, Curro, Fugio, Volo, and the like Words of Local Motion, are all of a Neutral Signification, neither Active, nor Passive. And though thereupon doth ensue a Variation of the Distance of the Body Moving from or toward all other bodies in the World, yet it's own Motion consydered in itself is only a Variation of its own Locality; and that Body itself only so Moveth, and none other Body is thereby Moved besides itself, (unless it be also Impelled or Attracted by it otherwise) but Resteth in its own former Locality which it had in the great Body of the World. Otherwise when any one particular Body Moveth, all other particular bodies in the whole World, and all Parts of bodies which are thereby Distanced more or less from it, or toward it, or this way, or that way, according to the Motion of that one Body Moved, should likewise be Moved thereby. And so if Matter and Motion were the Natural Principles of Generation and Corruption, as some affirm, then by such Motion of any particular Body (which is a Part of the Matter) and of all the Parts and Particles therein, and consequently the Generation and Corruption thereof by such Motion, all other particular bodies, and all the Parts and Particles thereof, should be conformably Moved, and consequently so Generated and Corrupted; which doth confound their own Principles. Oportet esse memorem. But I do acknowledge that as the Body is the Subject Matter, so also that the Local Motion of the Parts and Particles thereof is very Instrumental in Generation and Corruption by Spirits, which are the Movers, Operators, and Architects thereof, whereby they make fit Seat and Officines for themselves; whereas otherwise the Body or Matter hath in itself only that Principle of Local Motion, which is to Union and Station, as I have showed: and though Spirits may Vary the Station, yet they can never Vary the Union of bodies, because they are also within the same Vbi of the Circumference of the Universal Body of the World, and the whole Extension thereof, which therefore they may not break; or transgress; and they Inhabit in several Stations thereof, according to the Nature of those bodies which they require; or if they require no Body, as Angels, they may indeed pass through the whole Globe, but can not go beyond it, as I have showed. But Rest and Motion to this Union and Station are, as I have said, Affections of the Matter Subsisting in it Mediately, but Immediately in the other Proper Affections thereof; that is, Rest is the Acquiescence of Matter in that Union and Station, and Motion the Tendence of it thereunto. Now from this Union or Unition is the Adhesion of Matter which is more naturally and Necessarily effected thereby, then by or with any Adamantine Chains or Ligaments whatsoever: for so Nature always worketh her own Works by her own Natural and Internal Principles, and needeth no such Artificial or Mechanical Hooks and Clasps, and I know not what Intangling, rather than Uniting Figures, which some have vainly Excogitated. Whereas the very Homogeneity of the Matter Inclineth it of itself to Union with itself; and Discontinuity is only from Heterogeneous Spirits, as I have showed, which make several Heterogeneous Composita, that are therefore Spiritualy Continuous only in themselves, and Contiguous one with another; and yet even in them all, the Matter is still Continuous to and with itself, as it was before, and so continues to be one Universal Body of the whole World. Nor is this Motion to Union so Powerful in Spirits as it is in Matter, because it is not so Necessary in them: yet any Homogeneous Composita are not so easily Discontinued or Severed, as Heterogeneous; and therefore have also their Motions of Restitution; and some, as Magnets, do not only Incline, but notably attein this Unition of their Spiritual Homogeneity, whereof I shall Discourse hereafter: And now will proceed farther to inquire into the Degrees of the Motion of Matter, and of the Velocity thereof. I have said before, that more Matter of less Extension or any Dens Body Moves more swiftly; which is one Internal Cause of the Velocity thereof: And so also the more or longer it Moves, it Moves more Swiftly; which is another Internal Cause thereof: and it is not only from the External Motion of Restitution in the Air, above, or behind the Bullet, or other Body falling through it, which did Impel and Violently Dimove it, and so when the Bullet is passed through that Part of the Air, which was so Impelled and Dimoved, it returns smartly again by that Motion of Restitution behind, and upon the Bullet, which may give the Bullet some small Impuls', and so cause it to Move somewhat faster; and then the Bullet Moving faster, Impells and Dimoves the next part of the Air more forcibly, which accordingly increaseth the Motion of the Restitution thereof, and so causeth the Increments of the Velocity of the Motion of the Bullet. And the Bullet in Descending also Impells and summoves that part of the Air which is beneath, and before it, and that part the next; and so prepares a way, or Vortex, for itself, whereby it may more easily, and consequently more swiftly, Descend. But, though it be true, that either Addition of Force, or Subtraction of Impediment, may Accelerate Motion, and here perhaps both together do concur, and may somewhat conduce thereunto; yet I am not so Curious as others, to apprehend, either, or both of these, to be sufficient and the only Causes of so consyderable an Effect, as the notable Increase of Velocity of Motion in such Descending Body●; but rather ascribe it to the Internal and Proper Nature of the Motion itself; which being capable of such Degrees in itself (as well as Density in which it doth Subsist) and while the Body was in Rest was only in Potentiality, and no Actual Motion, till it began to Move; and as it then begins to Actuate itself, so the longer it continues, it doth still Actuate itself more and more by Degrees in the Natural Motion thereof to the Centre. And there is no such Increment of Velocity in the Weigh● of a Clock moving Sensim: Nor is there any Attractive Virtue in the Centre itself, as I have said, because that is only a Point wherein such Virtue can not Subsist, and only a Term of Locality Downward which God hath Immovably fixed and ordained so to be, as the Circumference is Upward, and it doth no more Attract Downward then the other doth Upward. And any Equal Weight in the same Medium, whether it be placed in a higher, or a lower part thereof, Weighs and Moves Equaly, first; and according to the continuance of the Motion, so are the Degrees of Velocity. Nor is it from the Magnetike Virtue of the Earth, for such Motions are Proportionably Equal, as I suppose throughout, and not Per Gradu●, but Per Saltum, as I shall show hereafter: and I know no Difference heerin, between a B●llet of Lead, and a Bullet of Steel, or Magnet, so Descending. And the common Observation that Natural Motions are Swifter, and Violent Slower toward their End, is not generally true of all, but only of the Matter: for the Planetary Motions are Natural, but Equal. Which Instance may well prove what I said formerly, That Spiritual Motions are for Motion and Action; but Motion of the Matter is only to Rest; and therefore Slow when the Body is first Removed from its Rest, any Remotion from which it Disaffecteth, and Swifter as it draweth nearer to the next place of Rest, which it Affecteth. Also this plainly showeth that Motion of Desc●nt is Realy Different from all the former Affections of the Matter, because it so Varieth itself, though they continue the same. Now it is also observable that according to the Increase of the Swiftness of the Motion, so is also the Strength of Percussion: for Swiftness is a Conspissation, or as I may so say Condensation of the Motion, and all Condensation being an Union doth fortify. Again, as Motion is an Advantage of Percussion, so it is also of Penetration; because Penetration is by Percussion; and a Swifter and Stronger Percussion maketh a Swifter and Stronger Penetration: which is observable in Bows, Balists, Catapults, and the like; wherein the quick and smart Delivery maketh the great Percussion and Penetration; and Time is very consyderable heerin; for if the Percussion be so Strong and Swift, that the Body Percussed hath not requisite Time to Resist, it pierceth through it, as if i● were only a Medium; as a Bullet shot Directly through a Board, or Glass, maketh only a round Hole in it; whereas the same Strength, not so Swift, would make it first Bend and Cleav, or Break, which show a Partial Resistance. And so if the Percussion be more Swift than Strong, whereby it hath not requisite Time to Penetrate, it will be more Resisted; as a Bullet shot Obliquely will Reflect from Water, or as they say Graze; as also Oyster-shells (wherewith Boys use to make Ducks and Drakes as they call them) whereas in more time they would Sink into the Water. Also all Motions of Percussion or Penetration are Violent as to the Body Percussed or Penetrated, though the other may Move Naturaly, as a Bullet falling through Air, or Water, Naturaly Downward, doth Violently Percuss and Penetrate the Air or Water, which is thereby Dislocated, and Violently Elevated, as I have said: and it seems to me that even that Motion of the Bullet is also as it were Violent in respect of the Place of Rest from which the Bullet first Moveth, which maketh it to be so Slow at first; and only Natural in respect to the next Place of Rest to which it Moveth, which maketh it so Swift at last, as I have said: but the Bullet shot is first put into Motion by the External Impression, and that Motion being wholly Violent is Swiftest at first, and Slowest at last. And yet the Motion continueth Proportionably according to the Impression, though that last no longer than the very Contact, and is Discontinued with it. Nor can I conceiv that that there is any Continuation thereof, or Magical Line of Motion, between such a Mover and Moved, as some have fancied: for the Impression, being an Accident, must necessarily Subsist in its own Substance, and can not Migrate into another, nor is the Potentia which maketh the Impression Emanant, but Inherent. Certainly this is a Mystery in Nature, and I know no Instance which doth more seemingly prove a Migration of Accidents, and I suppose the disproving hereof will very much confirm the contrary Truth. Now, as I have said before, the Matter having Naturaly in itself Motion is put into it, and the Motion Actuated by any Violent Impression; as well as by Natural Tendence to Union or Station: and that which is most wonderful heerin is, that the External Impression doth not only Actuate the Motion at first, but Divert the Natural Tendence thereof Downward, and Direct it another way. But as I have said, there is in Matter not only a Motion to Station which is Downward; but also to Union, which is generaly Directed by the other Downward, but may be any way; as sometimes it is Upward: and this Motion which is most Natural and Principal, is also the Universal Motion of Matter; and being Diverted, and Directed Violently, by the External Impression, doth carry the Body that way, yet so as it doth only Divert, and not destroy it, or the other Notion of Descent, which more Particylarly is to Station, and that is Particularly also Natural, whereby the Body hath still a Nisus and Inclination that way. And the Diversion of the Motion being Violent is, as I have also said, Strongest at first, and the Natural Weakest; and so the Violent Diversion doth overcome the Natural Motion of Descent, and Proportionably Divert it, as in Flying or Swimming; and while it doth Totaly prevail against the Motion of Descent, carrieth the Body in a Direct Line and Level any other way, though with some Decrement of the force: so that a Bullet shot out of a Gun doth not Move with an Equal Force so long as it flies Level, as may appear by the Unequal Execution that it doth at a nearer or farther Distance within that Level, and so doth Decreas by Proportionable Degrees: or if it be short Perpendicularly Upward it will Decreas in Swiftness and Strength till it return again Downward, which is the very Difference between such Violent and Natural Motions heerin. And as Rest and Motion are seemingly Contrary, and yet Motion is indeed Subordinate, and Subservient to Rest, so is the Natural Motion to this Violent Diversion so long as it is Predominant over it. All which I shall manifestly approve by the common Experiment of a Ball Rebounding from a Paviment of Stone. Certainly the Ball first falls Perpendicularly upon the Paviment by its own Natural Motion of Descent, which being greater than is sufficient to carry it to its next Place of Rest, and being stopped by the Stone, is Reflected Upward, and that is a Motion Diametricaly Opposite to the former, and is by reason of that Diversion and Direction, which it receiveth from the Paviment Externaly, and yet not by any Continued Impression thereof, but only from its own Natural Motion Actuated in itself, and so Diverted and Directed thereby. For the Paviment of Stone, being Consistent and Quiescent, can add nothing to it, nor make any such Impression upon the Ball; as an Hand may by throwing or beating it back; or a Racket by the Springines of the Strings, first yielding, and then Repercussing it; nor is there any such Springines in the Ball which falleth upon the Paviment, and there is the same Motion of a Marble, or the like most Consistent, and not Springy or yielding Globules. But both the Direct and Reflex Motion are from the Ball or Marble themselves, and the Motion thereof, as the Emanation of Rays, which are Naturaly Reflexive, aswell as Emanant. And as the Bullet, ●o also the Ball, or Marble, by their own Natural Motion so Diverted, do by Degrees prevail against that Violent Diversion, and at last attein their Natural Rest. And I suppose, that if an Hole were made through the Body and Centre of the Earth, and a Bullet dropped in it, the Bullet would pass beyond the Centre forward and backward, like a Pendulum, or Needle by its own Motion Actuated in itself, and so by Degrees return to it. Now if the Ball or Marble fall by a Diagonial Declivity, as from a Penthous, Roof, or Hill, or the like; then, because it half Resteth, and half Moveth, that Motion acquireth only half the Increments, or Degrees of Velocity, and may describe a Quadrant of a Proportionable Cycloid in the Descent afterward upon the Paviment; and as I suppose a Granado shot from a Mortarpiece Diagonialy doth from the Angle of Inclination, or Zenith, describe such a Quadrant between the Perpendicular and Arch of the Circle: which I leave to the Curious more Exactly to determine. And there is the like Reason of the Semicircular Vibrations of the Pendulum: whereof the Centre of Extension is the Point where the Line hangs, and whereby the Pendulum is Produced to the Extremity of the Semidiametrical Plane, where the Arch thereof beginneth Downward, and then is let go, but cannot Descend Perpendicularly Downward, because the Line which is suspended at the Centre doth stop it, and so Divert and Direct its own Motion of Descent accordingly to describe almost a Semicircle half about that Centre, which it plainly doth, without any External Impression or Reflection from any other Body, but only by its own Natural Motion so Diverted and Directed; and by Proportionable Decrements, as is aforesaid; (as the Needle of the Compass doth also so Move Horizontaly by a greater Motion of Verticity than is sufficient to reduce it to the Pole) and so at last the Natural Motion prevailing against the Violent Diversion, it Resteth Perpendicularly upon the Nadir of the Arch which it describeth, and is Correspondent to the Centre of the Perpendicular Line. And probably such Decrements of Violently Diverted Motions are Proportionable to the Increments of Natural Motion▪ And perhaps Motions of Restitution, which are Spiritual and from the Potentia of Spirits, are heerin Analogous to the Natural Motion of Matter: and so a Spring of Steel beat one way seems to make one Vibration almost as much the other way; and the many V●brations in the Torricellian Experiment are from such Causes. It may be also inquired, whether there are such Increments of the Natural Motion to Union Upward aswell as to Station Downward, as whether a Bullet which is sucked up by a man's Breath through a longer Musket barrel doth Ascend more Swiftly and more Strongly, then if it were shorter; or Per Saltum, like the Motion of Magnets? for it is by the Sucking and Expanding of the Included Air thereby, which when it is so far Expanded, that the Retractive Potentia thereof is more Praepotent than the Pondus of the Bullet, and the Air being still sucked the Bullet doth by the other Motion of Matter to Union, as Naturaly follow it to prevent Vacuity (which I shall show hereafter) as if it did Descend by the Motion to Station, or at least equally as swiftly at last as at first like Aether. And I shall now observe one thing more in such Diverted Motions (which I have before intimated) that if the Impetus or Force thereof, which is so Actuated, be greater than can be spent in carrying the Body Moved forward by reason of the Resistance of the Medium, or otherwise; than it not only so carries it Directly, but the Excess thereof doth also Move the Body Circularly. Thus a Bullet or Arrow discharged Violently from a Gun or Bow, besides the Direct Motion thereof, Moves also Circularly. And so in a Whirlpitt which hath a Vent at the Bottom, whereby all the Parts of the Water above it are put in Motion, as I have showed, and yet can not all Descend and issue out together, therefore they Move Round, as also Water in a Boiling Pot: and so in the common Experiment of Water Ascending from a Basin, wherein a Flaming Candle or Charcoal kindled at one end is Perpendicularly fixed above the Water, and then an Urinal, or the like Vessel Inverted over it into the Water in the Basin, the Water will Move Round in the Basin when it begins to Ascend into the Urinal, as may appear by any Motes swimming in the Superficies of the Water. And so I conceiv it to be a general Rule, That if a Body in Actual Motion, so far as it can not, according to the Actual Motion thereof Move Directly, the Parts thereof will Move Circularly. Now because all Circular Motion of the same Body, and in the same Place hath to some seemed so very Wonderful and Inexplicable; I shall here endeavour to explain it, and grant that which is the very cause of their Wonderment, that is, that all Local Motion is, and necessarily must be, Progressive; because it is from Place to Place: but we must also consider, that such a Circular Motion is Immediately of the Parts, as of the aforesaid Motes in the Water, and accordingly of all the Parts of the Water, Circularly, and consequently of the Whole, Mediately thereby: and so the Parts Move Progressively, and Successively, from their several Positions and Places in the Whole, which they have in their own Body, as well as their own Body hath in the Body of the whole World, East, West, North, and South, which is the very Nature of Place, as I shall show hereafter: and consequently by them the Whole Moves Circularly also in its Place, wherein it was, and still is; but only is Localy Varied or Moved according to that Variation and Motion of the Parts being itself in the who●e where it was before: and certainly all the Parts may aswell Move so Simultaneously in Time, and Successively and Orderly in Place, as the Motes; and the Motion of the Whole doth thereupon as Naturaly and Necessarily ensue: And so a Planet Moves about its own Axis Immediately by the Parts thereof, and it Moves about the Sun Immediately by the Whole as a Part of that Circle which it describes Progressively, though in a Line Perpetualy Curv, And in such Motion of a Fluid Body any way, the Parts thereof do so far forth Weigh, Press, or Move, one another: as a Diver shall find in any Vortex or Stream, if he oppose himself against the Current thereof, but not in any Progressive Motion of the Whole as when he swims along with it, which is a Sensible Difference. And this may help also to salv another Difficulty, which hath been esteemed Incomprehensible. How a Body Moving Circularly should Move Round in the Circumferential Parts thereof in the same Space of Time as in the Centrical; since the Circumferential describe larger Circles, and Move through a greater Space or Distance of Place then the Centrical, and yet both by the same Pondus or Potentia. Wherein we must consider that the Pondus or Potentia being Equaly applied to the whole Consistent Body Moved is distributed Equaly to all the Parts, but doth Unequaly Move them according to their Unequal Distances from the Centre, whereby the Circumferential being Proportionably more Moved by their Equal share thereof, according to those Distances, do Move Swifter, or through Proportionably larger Circumferences though Simultaneously in the same Space of T●me, which is an Equality in Inequality; and both are Proportionable to the Nature of the Consistent Body so Moved thereby, and the Distance of the Circumferences thereof from the Centre. Also there is a Motion of the Whole partly Progressive, and partly Circular, As when a Coach or Cartwheel in going forward Moveth Round. And hence hath arose another Problem. How such a larger and a less Wheel being both fixed upon the same Axis should Move upon lower and higher Planes with Equal Circumvolutions. Which needeth no such Solution as the former, because it is a plain Fallacy: for in such a Position and Motion the larger Wheel Moves Round by Perfect Circumvolutions, and the less Wheel partly Slides along (as well as Moves Round) so far as to equal the Circumvolutions of the larger Wheel: for indeed otherwise it were Impossible that one Circumvolution of a less Wheel should Equaly run over so much of the Planes, being both of the same Longitude, as of a larger, because their Circumferences are not Equal. And this Fallacy may sensibly appear by not fixing, but putting both the Wheels loose upon the same Axis; and than you may plainly perceiv the Exact Difference of the Circumvolutions Proportionably according to the Difference of the Circumferences.  
XII. Local Motion, as I have said, is Transition from Place to Place; and doth therefore import Place; which is Relative, and not only the Position of a Body in its own Extension otherwise then as the Parts thereof are in their Respective Places in the Whole. And therefore no Body is said to be Localy in itself, or in its own Whole Positively, but only Relatively: as we do not say England is in England. Wherefore also the whole Body of the World is not Properly in a Place, but in its own Position and Extension, which is not Properly a Place Positively in itself, but only Relatively to all the Parts thereof, and without it there is no other Body, in respect whereof it may be said to be in such a Place. Nor is Place the Superficies of other bodies Ambient; for not only the whole Body, but every Part within the Superficies of itself is also in a Place, which, as I have said, it Varieth in a Circular Motion of the Whole, and yet the Whole is in the same Place and Vicinity of bodies: and so is also every Point thereof in a Place according to its own Proper Nature, that is, as it doth Coexist with others, and so Commove with them; so it is also Collocated with them, though not severally by itself alone: wherefore also the Superficies of its own Body is not the Place thereof, nor indeed can it be so many several Places: but as Extension hath Part beyond Part, which therefore is not one and the same Position of every one Part severally in itself, because every one hath a several Position in itself; so the Place thereof is the Relation of one to the other in the Whole, or as it is Beyond, farther, or nearer, here, there, and the like; which is not only a Notional Relation, as First and Last in Extension, but Real; because Extension hath Realy Part beyond Part, as well as Time hath Realy Part after Part, as I have formerly showed. And so Circumference and Centre are Real Relations of Extension, and there are Real Advantages of more or less Distance of any Parts from the Centre, as I have said. Now according to this Real Relation, a Body is said to be in such a Place or Part of the whole Body of the World, and not in another: And if the whole Globe of the World were a Magnet, it should have a North and South Pole in respect of its own Parts, and so all the other Points of the Utmost, or any other Inner Circumference thereof, though there be no Body beyond it to which they may so Point. And so England is said to be in such a Part of the World, and not in another; and London in such a Part of England; and not in another; and so of any less bodies, as the Parts thereof are Relatively Distant more or less from the other Parts of that Body, or of the whole Body of the World, or their Situation any way Varied. Again, as there are such Real Places, so also certain Real Stages and Posts, which God hath Realy fixed in the World, as the Circumference and Centre of the whole Body of the World, according to which any Part or Particular Body thereof is said to be Higher, or Lower; that is, more Outward or Inward, and two Poles of the Earth whereof the Axis doth Intersect the Centre by one determinate Line ending in two certain Points, and so directing it, and thereby determining North and South, and consequently all the Points of the Compass. And so there are also two Opposite Circumvolutions of Aether and Aethereous bodies, which Denominate East, and West, in all such Circumvolutions, one way, or other, as I shall show hereafter. And according to these Real Differences I suppose all the several Localitys and Motions of any other bodies in the World, (which may be as Various as all Mathematical Figures) may be Determined and Denominated. Also because all Spirits whether Material or Immaterial are within the whole Body of the World which no one of them can Possess, or fill, or be Coextended with it all; therefore they are in some Definite Place, or Vbi thereof, and not in another, according to that Proper Place of the Matter which they Possess; though Matter itself be only in such a Proper Place Circumscriptively and Extensively, because it only hath Extension of itself; and Spirits and Spiritual Qualitys by being Localy therein do acquire such a Definitive Coextension therewith and thereby; which Coextension is the Commune Vinculum of Matter and of all Spirits, whereby such are Immaterial, and do not Consubstantiate Matter, nor Inhere in it in Staetu Conjuncto, ●s Angels, Magnetical Virtue Emanant, and the like, yet are in it and in some certain Vbi thereof (though in Statu Separato), aswell as the others: and their Coextension is the same, though there be not the same Consubstantiation, or Inhesion as I have showed: and the other which we call Material are indeed no more Matter, nor Material, then Angelical Spirits; but only so termed by way of Distinction from such their Consubstantiation and Inhesion being in themselves truly Spirits in bodies (as I have therefore so called them all by one general Name) as well as Angels out of bodies, (as Inherent Magnetical Virtue is a Spiritual Quality, as well as Emanant) and though they be indeed Inferior and less Spiritual Kind's of Spirits then Immaterial in many other respects, and therefore so distinguished, as I have said; yet they are all of the same Universal Kind, or Genus of Spirits; and so as much Contradistinguished from Matter: & therefore are no more Matter nor Material in that since one than another. Which I shall again and again desire Materialists to consider, and remind; and rightly to understand these Terms of Material and Immaterial Spirits, as I have explained them, and to judge thereof according to ●he Things themselves, and not of Things according to mistaken Terms, or otherwise to waiv the Terms wholly, and call Matter Body, and every such Form or Substantial Activity Spirit, whether Conjunct, or Separate; and so to apprehend them rightly in our Minds, as they are in their own Nature. Whereas some, who have not so cleared these Terms and Notions to themselves, either affirm all Spirits to be Matter, or that there are only Material Spirits. And I beg of every Christian Philosopher, who believeth that there are Angelical Spirits, and Spirits of Men after Death, thus Separate from the Matter, only as freely and fairly to Contemplate them in his Mind, as he doth the Matter; and Spiritual Qualitys, as he doth the Corporeal Quantity, and so prepare himself to be a fit Judge of what I shall prove unto him beyond any Postulation; and I hope that thereby every Materialist may so Purify and Spiritualise his own Immaterial Mind, which is now too far Immersed and Engaged in the Matter, that he may also himself clearly discern Spirits and Spiritual Qualitys by his own Spiritual Light beyond all my Probations: whereas some, because they do not Distinguish between Extension and Coextension, therefore Confound bodies and Spirits, and so, because they do not distinguish between Extension and Matter, therefore Confound Substances and Accidents, and because they do not distinguish between Extension and Vacuity, therefore Confound Entity and Nonentity. And though they will not allow Spirits to be in the Body of Matter, and the Coextension thereof to be their Ubi, yet they can Suppose Matter itself and the very Extension thereof to be in some other Vbi, or something which they call Space, and which must either be another Extension without a Body, or the same, or Nothing: though, as Position is only a particular Consideration or Notion of Extension (as the Body or any Part thereof is in its own Extension) so Space is only another Particular consideration or Notion of Extension, as the Body or any Part thereof is in so much of that Extension: and neither of them are Realy any Things in themselves Absolutely, as Extension, or Relatively, as Place; and though these are such particular Notions of Something Real, that is of Extension: yet Vacuity consydered in itself as no Extension of Matter can not be so much as any Notion whatsoever of any thing Real: for than it should be Space which Realy is the same with Extension of Matter, whereof it is only such a particular Notion: Wherefore they must conceiv it to be another Extension without Matter; or, as I may so say, another Imaginary Extension of Extension, or that wherein both the Matter and also Extension thereof is; and so we may proceed Infinitely: but all such Process Infinite is most Contrary to Finite Nature and to all Philosophy; because, as I have said, it is only the vain Reduplication in Terms of the same Thing in itself. Now if Matter and Extension were one and same, than Matter needeth none other such Imaginary Extension, or Vacuous Space, wherein it may be Extended, because it is Extended in itself, otherwise it should not also be Extension: or if Matter be the Substance, and Extension the Proper and Inseparable Accident and Affection thereof, then also it needeth none other such Imaginary Extension, or Vacuous Space wherein it may be Extended; because it is Extended by its own Extension. Wherefore Vacuity is neither Matter, nor Extension, nor any Real Relation, nor Notion thereof, nor indeed any Thing, or Entity whatsoever, but merely Nothing or Nonentity, whereof it is only a particular consideration or Notion; as Nullity or a Cipher is of Number, or Nontime of Time; and the like Improper Notfinites, whereof I have formerly discoursed. Nor is it any Privative founded in Positives, which thereby Complexively may be Consydered, and seem to be Something, but a particular Negative, and the very Negation of that which is the Respective Affirmative Being, that is, both of Matter and Extension: and so it is neither Long, nor Short; Broad, nor Narrow; High, nor Low: having no Longitude, Latitude, or Profundity; otherwise it should be the same with Extension; which we all acknowledge, and should not differ about Terms: but as consydered severally from it, it is Nothing, and Notfinite, and so considering it I need not disprove it, for it plainly proves itself not to be; being only a Negation, which is its own Denial of what any would Affirm or Imagine it to be: and so Vacuum est Non ens, or Vacuum Non est, or Non est Vacuum, are tantamount. Yet because some are so fond of it, that not only like Lovers they feign it to be that which it is not, but I think would almost like Paracelsians Create it to Be by their own Imagination thereof, I shall briefly argue against it. And certainly there is no such Vacuity, because God himself never Created it, nor indeed can he; because it is a Nonentity, which is not Creable, but, as I have before showed, the very Negative Term from which Creation doth commence, and which doth necessarily Caus that to Be which it Creates; because Being is the other Affirmative Term of Creation, which is from Not being to Being. And whereas it is commonly demanded, Whether God could not Possibly have Created two or more Worlds having Such a Space or Distance one from another, or one Part of this World having such a Space or Distance from another? I answer, He might; if he did also Creute such a Space or Distance (which as I have showed, is Realy Extension) without any Body or Matter, which I suppose they who ask the Question, and any Materialists themselves will not so easily grant, and they who affirm the Extension itself to be one and the same with the Matter, whereof it is the Extension, must by granting it, deny it, and so Contradict themselves: for then that Extensive Space or Distance must also be Matter. The Philosopher's Reason against Vacuity, That then two Body● should not be together, and yet no other Body, nor consequently any Extension or Extensive Space thereof, nor indeed any Thing, which may Disterminate them, be between them; is so very true and Cogent, that I profess to dispute no farther with him who shall deny it, until he can show me the Fallacy, or Infirmity, thereof. Sensible Experiments against it are manifold; and there is such a Constellation thereof in the whole Sphere of the Universal Nature, that I shall collect them all into one Statike Rule, that is, no Weight nor Power can wholly Remove any Body out of the present Place thereof (though it may Rarefy or Expand it and so Exue part thereof) unless another Body may Succeed: and if it do so Remove any Body, another doth Naturaly and so must Necessarily Succeed. As let Air be sucked out of a Bladder the Sides thereof will Proportionably Approach, and at last Close together; and if by an Airpump or Expansor the Operation should be so Strong as exceed the Consistence and Strength of the Glass, such an Exuction would also break the very Receiver. Now certainly there is no other Caus or Reason of the Adhesion of the Air to the Bladder, or Glass (which are Heterogeneous, and therefore Discontinuous Spiritualy) but only the Continuity of Matter and Motion thereof to Union, as I have said: which is to prevent Vacuity, or any Discontinuity of the Universal Matter. So in a Siphon, though the overweight of Water in the longer Leg be requisite, yet the Motion of Descent by the Gravity doth not otherwise Caus so great a weight of Water in the shorter Leg to Ascend then only by its own Natural Decession whereby the other doth as Naturaly Succeed, as may appear if any Ai● be let in at the top of the Siphon▪ And it is not as when a Preponderous Weight or Prepotent Power at one end of a Rope draws up a less Weight tied to the other end thereof: for as Air is not so fastened to the Bladder or Glass which are Heterogeneous, so neither Water to Water, though Homogeneous, because Water is a Fluid Body, and hath no such Consistence as will endure any such drawing, but only such a small and weak Consistence, as I shall show hereafter. But one part thereof in the Siphon is so United to another by this Natural and most Indissoluble Ligament of Adhesion and Union of Matter to Matter, so that for the Necessary Completion of the Universal Body thereof, so great a Weigh● of Water doth Succeed, otherwise Water in the Siphon might run at any height if the over-weight were the only Caus. And Air Rarefied by Flame in a Glass, though much Lighter, Draweth up Water, which is Heavier, by being again Condensated in itself by Cold after the Extinction of the Flame or Fire, whereby it occupys a less Space; and the Water doth Succeed it, and Ascend as naturally to prevent the Vacuity as it doth Descend in a Whirlpitt; Yea as I have showed this Motion to Union is most Natural and Predominant, even over Motion to Station, and no Body can Move any way in the whole Orb of Matter by any Private Motion whatsoever, unless the Universal Body thereof be first Completed. And therefore the whole Body of the World is, and must be, as I have said, Orbicular; not only because the Superaether is most Rare, and therefore I suppose most Fluid: and all Fluidity doth naturally Conglobate, as I have before showed: but though we should suppose it most Dens, and Firm or Consistent, yet it must be Perfectly Globous; because that is the Proper and only Perfect Figure of Union, to which this most Natural Motion to Union of the M●tter must reduce it: and as it would reduce the Bladder or Glass, or any other most Consistent bodies to Perfect Union Inwardly if the Air could be wholly Exucted, and no other Body within it; so it would also Outwardly, to a most Perfect Globular Figure, if there were no Body without it; because God hath Created in it a Principle of most Perfect Union which is Globular. Now as all Sens doth militate against Vacuity, so I know no Sensible Experiment which hath ever yet been offered to prove it, but such as when Vacuists themselves have farther consydered it, they have at last found therein some Plenitude, which they did not discern at first: and I very much wonder how ever any man first fancied such a Vacuity other then as a Notion of such a particular Notfinite, or Negation of any Extension, whenas Mankind hath never yet so Imagined any of the rest, as any such Nullity in Number; or Nontime; either Coacervate, which is as if an History should thus begin, In the 6954th year before the Beginning of the World: or Interspersed; which is as if we should affirm some Nontime or Nonday between Sunday and Monday, or the like. Having thus Consydered Matter as it is in itself, with the Corporeal Quantity or Extension, and other Accidents or Affections thereof, whereby only we can know it, as we may Spirits by their Spiritual Qualitys; let us now so Review it simply as it is in itself, with all the Accidents or Affections thereof, and severally and distinctly from any Spirit or Spiritual Quality whatsoever, whereof I shall discourse hereafter, and see if we can make of itself alone, or with all its own Apparatus, any such Spirit or Spiritual Quality, as some would Produce out of it, and the Atoms or Corpuscles thereof: whereas it is in itself only one Universal Homogeneous and most Entire Body, which though it hath Aggregate Atoms and Corpuscles in its own whole, Mathematicaly, yet there are indeed no such Segregate Atoms or Corpuscles thereof Physicaly as they do Imagine, nor can any such Possibly be without Intervening Vacuity, which we have sufficiently disproved. And therefore the Ancient Atomists did also hold Vacuity, and so their Doctrine, though most falls, yet was more Consistent in itself, than the other of our Modern Corpuscularians, who affirm Segregate Corpuscles of Matter, and yet no Vacuity, but other Matter Intervening, which is a plain Contradiction or Matter Segregate, and not Segregate: and that Segregation thereof which they pretend is only the Discontinuity of the bodies of several Composita by their Individual Spirits, which are Heterogeneous, and not by the Matter, which is one Homogeneous and Continuous Body in itself, as I have said; and even Heterogeneous Composita, which are Spiritualy Discontinuous, are yet Materialy as Continuous, as Homogeneous: And so polished Metal and Marble, Drops of Water and Glass, Brick and Mortar, cannot be Divelled or Discontinued, unless Air or other Matter may Succeed to prevent Vacuity, and supply the Continuity of the whole Body of Matter and Extension thereof; which is Absolutely Necessary: and the Spiritual Continuity of any Compositum, which is Generable and Corruptible, is only Respectively Requisite for the preservation thereof, and whereby it doth Continue its own Body, as much, and as long as it can, and defend itself from other Ambient bodies, which do Besiege and assault the Spiritual Qualitys thereof, with their Heterogeneous Spiritual Qualitys; and by the Menstruous Power thereof enter and Corrupt it if they can: whereas if there be any Discontinuity in the Matter of the Bodily Compositum, the next Ambient bodies, whatsoever they be, do and must Immediately Succeed to Complete the Great Body of Matter, which can suffer no Discontinuity, as I have showed. And yet we will afford them such Materials as they would have, that is, supposed Segregate Atoms or Corpuscles, and then let them Compose and Confabricate them as they please into any Body, having Longitude, Latitude, and Profundity; that is, Corporeal Extension; yet certainly this will be only Matter so Extended, and no other thing whatsoever, either Aether, or Air, or Water, or Earth, or Tree, or Brute, or Man, or Angel. And this Extension of the Matter itself will only, as I have said, be Orbicular, for though all other Figures be in Extension Potentialy, yet any Variation from this most Homogeneous Figure of Union is by the Heterogeneity of Spirits, and the Plastike Virtue thereof, which as the Architect or Statuary doth superinduce them, by Varying that one Universal Figure of the Matter. And yet we will also allow them, without any Spirits or Spiritual Q●alitys, to Mould the Matter into what Figure they please; which will be none other than Matter so Figured and Effigiated, and only as so many Statues of Elements, Vegetatives, Sensitives, and Intelligences, but not the Things themselves. Also though all Matter be Equidens in itself, and consequently Equigrave, and the Variations thereof only superinduced in it by the Spirits, and are therefore by some termed Qualitys, yet we will allow them to Densify or Rarify, Gravitate, or Levitate, those Statues as they pleas; which will be made thereby no other than they were before; but only more Dens, or Rare, Grave, or Light. And lastly, though all Matter doth Naturaly affect Rest, and all the Natural Motion thereof is only to Rest, as I have showed, when it is at any time Violently Removed and Dislocated by Spirits or Disturbed by their Spiritual Operations; yet we will also allow them all the Motions of Matter, that is only Local Motions; and then let them either Move their whole Statues or any Parts, Corpuscles, or Atoms thereof, this way, or that way, or every way, as they please; and make them as Automatous as they can suppose them to be Moved by or with any such Local Motions: yet as the whole Statues Moving Upward, or Downward, Progressively or Circularly, and the like, will only be Statues; so every one of their Parts, Corpuscles, or Atoms, so Moving therein, will be only such Parts, Corpuscles, or Atoms thereof, as they were before; and so consequently the Whole also the same as it was before; only with such Variations of the Local Motion of the Matter or Parts thereof, and of other Affections of the Matter, as of Gravity Levity Density and Rarity producing those Various Motions, or of Figure and Extension produced thereby, but still the Statues will be only Matter, having such or such Extension, Figure, Density, Rarity, Gravity, Motion, or Rest, and the like Affections of Matter: which are Formally in themselves and all together only such as they are, and render the Matter only such or such a Statue: but can induce no Spirits and Spiritual Qualitys; Heat, Cold, Moisture, Dryness, Vegetation, Sensation, and Intellection; which, as I have said, are formally in themselves other things far Different from Matter, and any or all the Affections thereof: and so I shall more particularly prove them to be in my following Discourses: though I have already acknowledged, that as Matter is the Body of Spirits, so all the Affections thereof are the instruments of Spiritual Qualitys and their Operations, and so as I have said before (though now I have admitted it to be otherwise only by way of Supposition) they are superinduced in the Matter by the Spirit, to make it a fit House and Work house for itself, and then they both dwell and Work therein; and so Spirits are Instrumental to Matter, and Matter to Spirits. But yet as when I see a Ship sailing upon the Sea, and steering her Cours according to the Art of Navigation, with her Sails spread, Tackling, and Rudder, and the rest of her Furniture rightly Instructed and Gubernated, I may not therefore conceiv that she can thus perform the Voyage of herself, and by all those Instrumentalitys, but that as she was first thus rigged and fitted by men, so she hath still men aboard who thus guide her, though I may not see them upon the Deck; So when I Contemplate the Active Operations of the several Composita, I know that the Rude and Common Matter could never so effigiate and Diversify itself, but that the Spirits did so Prepare it for themselves, and that they still do Act it and Operate in it. Also I acknowledge, that therefore there is not only some Correspondence and Analogy between all Created Nature as it is one Univers and Republic; but more or less between all the several Creatures, as I have observed, to be between all Quantitys: and so there is also between all the Affections of Matter among themselves, and likewise between Matter, and the Affections thereof, and Spirits, and their Spiritual Qualitys, which are all contained within the same Extension of the whole Body of Matter, and the several Figures thereof are the Hieroglyphical Images of the Various Spirits, and may have some kind of Signature thereof: and so Condensation is Analogous to Intention, and Rarity to Remission of Qualitys, and Pondus to Potentia, and the rest; but especially Motion is Analogous to the very Activity of Spirits; and yet as Matter and Spirit, so all Material and Spiritual Accidents are Genericaly Different, and particularly Local Motion from the Active and Generative or Corruptive Motion of Elementary Spirits; and much more from Vegetation, Sensation, and Intellection, which are Motions of a far other Nature, as I shall show hereafter. Again, as Matter and Material Accidents are not, nor can not be Formally the very Spirits, and Spiritual Qualitys, so neither are they Potentialy as others have supposed, and so would Educe them all out of I know not what Potentia Materiae, and some Christian Philosophers in compliance therewith have supposed the first Chaos to be only such a Materia Prima; though God saith expressly that in the very Beginning he Created Heaven and Earth, Comprehending Superaether and all the four Elements, as I have said; and that the Matter had not only, as a Materia Prima, the first and common Affections thereof, that is, one Extension, one Orbicular Figure, Equidensity, and Equigravity, and the like, but particular Diversifications, and Variations of Spheres, of several Figures, Densitys, and Gravitys, and the like: and the Superaether then probably was Created Perfect, and adorned with all the Furniture thereof, whatsoever it is: and the Elements were Created in such a manner as did Denominate them Aethereal, and Aereal Heavens, Earth, and Water, (yea the very Heavens and the very Earth, as some have Criticaly observed) though Inform, and Inane, and without Motion, which is Secondary and Subordinate to Rest, and whereof there was no Need nor Use before Generation and Corruption were Ordained afterward in the Six Days. Of all which I shall now proceed to discourse.    

SECTION VI.  And the Spirit of God Moved upon the face of the Waters. 

EXPLICATION.  
The Spirit of God, Moving in the Chaos, by Supernatural Incubation did Prepare and Predispose it for the Producing and Perfecting all things, (that were before Created in it) afterward in the Six Days.   

ILLUSTRATION.  
1. Of the Incubation of the Divine Spirit. 2. Of Actuality and Potentiality. 3. Of Generation and Corruption. 4. Of the Process thereof. 5. Of the Scale of Nature. 6. Of the Oeconomy thereof.  
I. GOd, who in the Beginning, or very first Instant, Created Heaven and Earth, could also have Perfected them, and all Creatures therein, in the very same Instant; as most probably he did so Perfect the Superaether, and Angelical Nature, which are the highest Sphere, and highest Nature, for the manifestation of his Infinite Power; yet also to manifest his Infinite Liberty and Absolute Sovereignty over Created Being, and the Subordination and Subjection thereof to himself; and how the Creatures, as they could not Caus themselves to Be from Notbeing, so also after they had a Being, could not of themselves Perfect themselves, nor attein any farther Degree of wellbeing without him and his Creating Causality, did first let this Elementary World lie in the Chaos thereof, and afterward, in such a Space of Time as seemed fit to his Divine Wisdom, that is, in Six several Days, proceed Gradualy and Orderly to Perfect them. And though the first Creation, which was from Absolute Notbeing to Being, must therefore have been in an Instant; because there is only one Affirmative Term thereof, that is, Being; which must necessarily be in the same Instant assoon as it was; yet all these Works of the Six Days which were Productions from Potentiality to Actuality, or Original Generations from not such a Being to such a Being (which are several Affirmative Terms of Being, and the first only Negative of such a Being, which yet implys Being) was Gradualy in Time, according to Natural Generation, and the Process and Cours thereof, which was then Instituted, as I shall show hereafter. And this Original Generation was another Improper Creation, and Perfective of the Primitive and Proper Creation; and such as could not be performed by Nature, until the Natural Cours thereof was set in Order by the Divine Spirit: who, before it was so Produced, and until it was Perfected, did from the Beginning Effectively Move, or Incubate in, or up●n, the Created Chaos; (as it were hatching the Eg●, or Embryo, thereof) in the midst of all the Elements: that is, upon, or above, the Face of the Waters, and Earth beneath them; and under the Aereal, and Aehereal Heavens: Preparing and Predisposing them for the Production of all their Apparatus, and Inhabitants, out of their first Created Potent●alitys Latent in the first Chaos, into their Actualitys in the Six Days: And all those Productions were also the Immediate Works of the same Divine Power, as it is said, God said Let there be Light; and so of the rest; which were not t●e same Creations with the first, for that had been Vain and Superfluous; nor in the same manner, for that was in the Beginning, or first Instant; but these in Six several Days, Gradualy, and Orderly, according to the Natural Process of Generation which was then fi●st Instituted, as I have said: and wherein, as all their Primitive En●itys were first Created in the Chaos, and then Prepared and Predisposed by the Divine Spirit; so every Production in every one of the Six Days was Previous and Preparatory in Nature to and for the Succeeding Productions, as I also shall show hereafter. A●d Angels, probably being Create● Perfect in and with their Superae her in the Beginning (though they might be Spectators) yet neither did Operate, nor Assist, in this Improper Creation; which though Improper in respect of the former, yet is only Proper to God himself, who is expressly said so to Create in all the Six Days, as well as in the Beginning. But I presume rather, that as God made all things for himself, and the manifestation of his own Glory to his Intellective Creatures, Angels, and Men, so Angels were Created in the Beginning, in and with their Native Region of the Highest Heaven, that they, who can Intuitively behold all things, and needed no Created Light to Inspect the Dark Chaos (and so I suppose, the whole World and Frame of Nature is Transparent to them) might Contemplate all the Works of God in the Improper Creations of the Inferior Elementary World; which was to be the Region of Man, as he, who is the other Intelligence, was made last, to Review (as God himself afterward did) all the Works which he had made, and to celebrate that Sabbath of Rest which God Instituted, and as it is said, made for him. And as the Divine Spirit was the only Creator, and Angelical Spirits no Subcreators; so much less was there, or is there, any such Archaus Faber, or Plastes, Demiurgus, or Demogorgon, or I know not what Fictitious Operators, which some have substituted. And though there be, as I have said, one Universal Body of Matter, or Corpus Mundi; yet there is not therefore one Universal Spirit, or Anima Mundi, as others have fancied: for then all had been Perfected in the Beginning, both the whole Body, and Spirit of the World; and all Natural Generation and Corruption had commenced from thence, and should so have continued; and there had needed no such farther several Creations in the Six several Days, for setting in Order the several Courses thereof; from which they did Originaly commence, and so have continued: Whereas though the Matter be one Homogeneous Body, yet the Spirits are many and several, and their Spiritual Qualitys Contrary one unto another, which cannot proceed from one and the same Principle; but plainly discover several Spiritual Principles thereof: as I have showed. And though they are United together in one Compositum, as in a Beast, or the like; yet they remain several Spirits in their own Natures, as they were before, Elementary, Vegetative, and Sensitive Spirits; and were not, nor are not, made one Universal Spirit of that one Compositum; much less is there any such Universal Spirit of all the several Composita in the whole Body of the World. And more apparently in Man, besides all these, there is also an Intellective Spirit, which is far different from all, or any of these. So that Physicaly there is no such Universal Spirit, which is only one in Nature, as Matter is one, whereby the whole Body and Spirit of the World should be one Individuum, but only Metaphysicaly, and Genericaly, as there is one Univers, and as Spirit is another Active Principle, or Substantial Activity, and so common to all Spirits, (though Specificaly Heterogeneous in themselves) wherein they all agree, and which doth Subsist in them all, as a Real Relation of all their Substances so agreeing and Relating, which yet are so Heterogeneous and several in themselves; but not as any Total Substance in itself, like Matter, and whereof they are all only so many Parts, like the Particular bodies of Matter. Neither is there any such Potentia Materiae which may be the Universal Principle of all Spirits; nor are they only Diversifications of the Matter, or of any, or all the Affections thereof, as I have showed. And there are Immaterial Spirits of Angels, and Men, Separate, or Separable, from the Matter (otherwise, then as they are in the Ubi of the Universal Body thereof, which is only a Locality, or Local Circumstance, and not the Formality of their Spiritual Nature) and so neither is Consubstantiation of the Matter the Formality of Spirits, which we therefore call Material, (as we call some Animals Corporeal) and might as well for the same Reason call their bodies of Matter Spiritual as it is said There is a Spiritual Body, and yet even these are Spirits Genericaly as well as Angels, though they are Farr Inferior to them Specificaly; because Spirits are Specificaly Heterogeneous, and may thus differ; though Matter be Homogeneous, and only one and the same. Nor indeed is there or can there be any such Potentia, either of Matter, or Spirits, whereby they may Produce any Substance; which is never Potential, but always Actual: because it always Subsisteth in itself, and therefore cannot be Produced out of Potentiality into Actuality; (but only by Mistion or Union in a Substantial Compositum) not like Accidents, which may be Potential; because they can Subsist in their Substances, when they are not Actualy in themselves, nor are they like the Substantial Composita, which are Poten●ialy in their several Substantial Principles, wherein they Subsist, and Actuated by their Composition. And so in the Consubstantiation of Matter and Spirit, the Matter doth no more Produce the Spirit, than the Spirit doth the Matter; as also in Accidental Composition of several Accidents, one Accident doth not Produce the Essence of another. Thus the true Potentia of the Matter is only the Power of Producing its Proper Accidents, or Affections, out of its own Substance; as Spirits also do theirs out of their own Substances: And yet though the General Accidents, or Affections, of Matter be Produced out of itself, the Particular D●versifications thereof Instrumentaly are Superinduced by the Spirits, as I have showed: whereas an Immaterial Spirit, as an Angel, Produceth his own Accidents, or Affections, not only out of his Substance but by it alone, and without any Matter; And Matter, which is otherwise more rightly said to be Receptive of all Spirits Extrinsecaly, is not therefore Productive of them Intrinsecaly. Nor indeed could both Matter and Spirits Produce either themselves, or one another, or their own Accidents or Affections, or any Thing whatsoever, Properly without a Proper Creation, nor Improperly out of their Chaos of Potentiality, without out an Improper Creation; nor do any Substances now Produce any Accidents, or Substantial or Accidental Composita Naturaly, or by Natural Generation and Corruption, otherwise then by the Successive Power and Virtue of the first Institution thereof, and Divine Benediction by the Spirit of God; who so Created them, both by a Proper and Improper Creation, as I have showed; whereby the Cours of Nature, and of all Natural Generation and Corruption, doth continued accordingly. But this Original Generation, which was a Secondary and Improper Creation, did commence from the First and Proper Creation, by the Supernatural Preparation and Predisposition of the Chaos by the Divine Spirit: and as it was not Immediately from Nonentity, so neither from Corruption; because there was yet no such Generated Compositum which might be Corrupted; but there were only the Simple Essences of Substances and Accidents Created in the Beginning in the Chaos of their Potentiality, and Produced into Actuality afterward, whereas Natural Generation doth always commence from Corruption of some former Compositum; which if it should still remain as it was before Generated, there could not be any new Generation of another; and therefore it doth necessarily require and presuppose such a Corruption thereof.  
II. Thus the Potentia of Matter, or Spirits, is only the Power of Educing something Subsisting in themselves, and apt to proceed and flow from them, out of Potentiality into Actuality; as I have often said, and shall now prove, when I have first explained my Terms. By Actuality I suppose we easily understand the Extrinsical Existence of any Essence; wherefore there must also be an Intrinsecal Essence, or Entity, whereof that is the Existence, and wh●ch without that Actual Existence doth not Actu●ly Exist, and when it doth so Actualy Exist, is therefore said to be in Actuality; and when it doth not, in Potentiality; because it is an Essence or Entity in itself whether it doth also Exist, or not Exist: which Essence, or Entity, while it doth not Actualy Exist, doth always Subsist in some others; and therefore always is Essentialy, though not Existentialy. And when the Essence is Produced out of that Potentiality into the Actuality, than there is a Generation thereof; and when again that Actuality is Reduced into the Potentiality, than there is a Corruption thereof, But Simple Substances which subsist in themselves, therefore always are Actualy in themselves; and are Ingenerable, and Incorruptible: Thus in the Beginning there was not only the Matter, nor only the Spirit of the Superaether, Actualy Subsisting, but also of Aether, Air, Water, and Earth; which did so Denominate those first Elementary Composita of the Matter and their several Spirits, the Heavens, and the Earth, as I have showed. And so there were also in them, and with them, all the Substantial Simple Vegetative, and Sensitive Spirits, Subsisting Actualy in themselves; though there were yet no such Mist Composita of the Elements themselves as afterward which might Denominate them Stone, Metal, and the like; nor any Composition of the Elementary Spirits with the Vegetative, or of Elementary and Vegetative with Sensitive, which might so Denominate them Trees, Beasts, and the like; until such Composita were Produced in the Six Days afterward. And so also there were all the intrinsical Created Essences, or Entitys, of Simple Accidents, aswell as Substances, which were also Created together in the Beginning, in and with their Substances, though only the Universal Accidents of Matter, Extension, Orbicular Figure, Density, Rest, and the like, did then Actualy and Extrinsecaly Exist in the Matter; and there were yet none of those Particular Variations thereof, which were afterward superinduced by the Spiritual Qualitys of Spirits; because those Spiritual Accidents did not yet Exist themselves: and so not only Substantial Composita, but also such Simple Accidents were in their Chaos of Potentiality. As there was no Actual Light, but Darkness; and so of the rest: but yet the intrinsical Essence or Entity of Light, and the Rest, was in the Chaos P●tentialy; which is therefore termed Inform, and Ina●e, because they were not yet in it Actualy and Extrinsecaly, but were afterward so Produced in the Six Days. And all the Previous and Requisite Principles, Substantial, or Accidental, wherein any of their Produced Composita did Subsist Mediately, or Immediately, were first Produced themselves; without which the other could not have been Produced: as Missed Elements before Vegetative Composita, and Vegetatives before Sensitive Composita. And so doth the Natural Generation and Corruption, bot● Substantial, and Accidental, still continue; as doth plainly appear by all Generative Mistion and Composition, and production thereby of the Composita, which are so Confabricated Naturaly, aswell as Artificialy. As a House is Potentialy in all the Materials before it be built, and every particular Figure in the Extension of the Materials before it is framed: and when it is so Prepared and E●ected it may be said to be Artificialy Generated; and when it is Demolished to be Corrupted; the Materials, like Substances, still remaining the same, and the whole Compositum, and every Figure thereof, being first Potentialy and afterward Actualy therein; and so again Reduced from Actuality to Potentiality by Demolition: and there is no other Difference heerin between them, but only that Natural Generation and Corruption are Intrinsecal Consubstant●ations or Compositions of Proper Principles of Nature, which are both the Materials and Architect thereof, and Artificial Generation and Corruption are extrinsical; which only can be, by Application and Apposition of the intrinsical Principles of Nature, so applied and conjoined by the Architecture of Art. And as all these Mistions, Compositions, Figures, and Virtues, which were afterward Produced in the Six Days, were Potentialy in this first General Chaos; so every thing now in the Cours of any Generation, or Corruption, while it is in Potentiality, is so far forth in the Particular Chaos thereof; and when it is Actuated, is Produced out of it: and there is no other difference heerin between them, but that the first Production was by the Supernatural Power of the Divine Spirit, and the others by the Power of Instituted Nature, or Application of Art: so that this Potentiality is not Relative to Essence, or Entity; as if it were only a Possibility of something, which yet hath no Essence, or Entity, in any manner whatsoever; but only to Actuality of the Essence, or Entity, thereof, which is not yet in such a manner as Potentialy it may be, not only by Divine Power, which may Create it Properly, or Improperly, but according to the ordinary Cours of Nature, or Art, which may so Generate it Naturaly, or Artificialy. And so the Existence itself or this Realy Different manner of Being is an Entity, Potentialy in the Essence before it Exists, and Actualy when it doth Actualy Exist. And whatsoever is not so Actualy Existent must necessarily Be before in the Essence thereof Potentialy; otherwise it could never be Produced, or made Actualy to Exist by any Power of Nature, or Art. And these Essences, or Entitys, which are yet in their Chaos of Potentiality, do then Actualy Exist, when, as I may so say, they come forth upon the Stage of Nature, and there Appear, and Act, or might so Appear, and would so Act, if there were no Violent Impediment; as Accidents, which are the Emissaries and Instruments of Spirits, do Exist, when they are Actualy so Emitted and Instructed, and consequently Actuated, whereby the Spirits of Sensible Composita do Immediately Act or Operate upon our Senses, or Sensitive Facultys; which are also Accidents, and thereby Mediately upon our Substantial Spirits: and yet there may be such a Violent Impediment whereby like Substantial Spirits which always Exist, though sometimes Latent, they may not so Appear, and Act, unto, or upon us, though they Exist Actualy in themselves; as a Picture under a Curtain, or the like. And so there may be also an Erupturient Endeavour, which we call Nisus, when they can not Appear, and Act, as otherwise they might, and would, by reason of some more immediate Obstruction (like Retention by any Spontaneous Power with some Strife and Difficulty) which plainly shows them to be so far Actual; because there is no Actual Contention of or between any Accidents, while they are in Potentiality, though their Essential Natures be most Contrary one to another. And I conceiv that all Mistion, and Contemperature, of Contrary Qualitys, is first begun, while they are in the Chaos of their several Potentialitys; as they were so Prepared and Predisposed by the Divine Spirit in the Universal Chaos, as I have before showed, and then there being no Actual Contrariety between them, they are easily Mist at first, and so by Degrees, are more and more Actualy Mist, as their Contrary Essences are more and more Actuated and Produced into Existence by a mutual Contemperation, and Gradual Process thereof. Thus I have more largely explained what I intent by Actuality and Potentiality; because the right Understanding thereof is, as I conceiv, and shall show hereafter, the Fundamental Knowledge of the whole Doctrine of Generation and Corruption. And now I shall proceed to prove it accordingly: It is said of the first Chaos, that it was Inform, and and Inane, without any of those Actual Mistions, Compositions, Figures, and Virtues which were afterward Produced in the Six Days; whereof all the Essence or Entity was Created in the Beginning; and which to Produce were the several Works thereof: but there were all the Simple Essences and Entitys thereof Potentialy in that Chaos, otherwise they had not been Created in the Beginning, nor had it been such a Chaos thereof, Inform, and Inane, in respect of those Essenses, which it had in itself Potentialy, and aught to have Actualy also Existent, but yet had not, and which were afterward Produced into their several Actualitys, and Existences, in the Six Days; wherein there was no Proper Creation of any new Essence or Entity (but only of the Spirit of Man as I shall show afterward) and the Improper Creations therein were only the Productions of these Potentialitys into their Actualitys by the supernatural Power of the Divine Spirit, which was the Original Institution of Natural Generation and Corruption, as I have often inculcated, and shall now declare by a more particular Enumeration. Thus in the first Day Light was Produced out of Aether (wherein it was Potentialy before) by the Mistion thereof, into Actuality; and there was no new Creation of the Essence or Entity thereof: and therefore it is said, Sat, or Exista● Lux; as it is also said elsewhere, God who commanded the Light to shine out of Darkness, or to be Produced out of the Dark Aether, like Fu●us Accensus: and so probably Heat, and other Aethereal Qualitys, were then Produced. Also i● the Second Day Vapours, which were no new Created Substances, or Essences, but only Water Rarified, did Ascend out of the Water into the Air; and the Qualitys of the Air, or Expansum, were Probably then Produced by the Mistion thereof. And in the Third Day the Waters and Earth were Distributed, and Disposed, and Dryness, Moisture, and Probably the other Qualitys thereof Produced by the Mistions thereof. And in the Fourth Day the Sun and Moon and Starrs were made of the Aethereal Substance, and so probably all the Qualitys thereof Produced. And in the Fifth Day the Water is said to bring forth or Produce Fishes; and so also Fowls were Produced accordingly. And in the Sixth Day the Earth is said to Produce Beasts, which could not be so Produced in their Composita, unless they were there before in all their Simple Essences, or Entitys, which were all Created in the Beginning. And in these Six Days there were both Compositions and Mistions, or Formae Mistorum, and also Simple Substantial Spirits which were before Created in the Beginning were then Produced, as is expressly Interpreted afterward of them all, and their Improper Creation or Making, that he Rested from all his Works which God Created, and made; or Originaly, Created to Make, that is, Created in the Beginning to Make or Perfect afterward in the Six Days. And the Apostle like a Divine Philosopher doth also so Interpret it, Through Faith we understand that the Worlds were framed by the Word of God; so that things which are seen were not made of things which do Appear: that is, the Secula or Generations were so Framed and Ordered by God in the First Institution thereof, that in all Successive Generations nothing should be made of any former Phaenomena, or things which do Appear, by any Transpeciation or Conversion thereof into other Essences or Entitys, but of their own Essences or Entitys, which he Immediately Created in the Beginning, and in their first Chaos of Potentiality, wherein they then were not any such Actual Phaenomena, or Appearances, but were made to be such afterward, and so still continue to be Generated out of their Potentiality into Actuality. Which as every Christian understandeth by Faith, according to this Divine History of the Creation, and first Chaos; so also any Heathen, who wisely considereth the same Cours of Successive Generation and Corruption, must acknowledge to be according to Natural Reason, and Sen●. And as the first Universal Chaos, so every Particular Successive Chaos, is Hebraicaly called God's Treasury, or Storehous, out of which he Produceth or bringeth forth all things Generable, or Corruptible, Expending and Employing them in their Appearances and Operations, which is their Actual Use and Office: and so we read of his Treasures of Rain, Snow, Hail, Wind, and the like. And the Author of Esdras saith particularly of the Light, which was first so Produced: Then commandedst thou a fair Light to come forth of thy Treasures, that thy Work might Appear; that is, to Exist Actualy, which before was Latent in the Chaos of Potentiality. And certainly no Successive Generation in the Present Cours of Nature can be a greater Work than those Primitive Generations, which were the Immediate Works of God, and Improper Creations. Whereas if Natural Generation should be any other than the Production of Created Essences into their Actual Existences, or Corruption then such Reduction thereof, they should be Proper Creation and Annihilation: For if any new Essence or Entity whatsoever, which was not before, should be Caused to Be by Generation, than it must be Properly Created; and if that which was before be Caused Not to be by Corruption, than it must be Properly Annihilated. Nor doth it suffice to say, that Generation or Corruption are not of any Simple Substances, either Matter, or Spirits, but only of Composita, and Accidents, or Modes, or whatsoever they pleas to call them; for whatsoever they are, or howsoever Exile, or Desultory their Nature may be, yet they are Real, and Entitative somethings, not only in our Reason, but in Nature, as I have showed: and indeed otherwise Generation and Corruption should be no Real Alterations; but the things Generated or Corrupted should be Realy the same as they were before; and so we should deny all Generation and Corruption: whereas they Realy are, and do Produce Real Alterations, or some new thing Actualy, which was before only Pontentialy; as every Compositum, whether Substantial, as any Elementary Substance by Mistion of the four Elements, or Accidental, as Green by Mistion of Blue and Yellow, and the like. Also this doth Sensibly appear in and by all Generations and Corruptions whatsoever: as of all Substantial Composita, whereof there is only such a Composition; otherwise they should not be Composita: and certainly the Simple Substances were before Actualy Subsisting in themselves, otherwise they should not be Substances; and so likewise were the Simple Essences of Accidental Composita; as of Green, whereof certainly the Blue and Yellow were before Actualy Existent, and the Green Potentialy in both. And so of more Simple Accidents Produced out of their Potentiality into their Actuality: Whether of the Matter, as this or that Particular Extension, Figure, Density, and the rest; which are Produced Actualy, yet were before Potentialy in Universal Extension, Figure, Density, and the rest; otherwise they could not be so Produced; nor can they be Produced into more Actualy than they were before Potentialy. Or of the Spirits; as Light, and Heat, Produced out of Calx viva, Thunderclowds, Haystacks, Firecanes, or any other Inflammable bodies whatsoever, were before in the Substantial Fire thereof Potentialy; otherwise they could not be so Produced; nor can they be Produced into more Actualy than they were before Potentialy. And so we commonly say of Spices, Wines, and the like; that they are Cold Actualy, but Hit Potentialy. And so Vegetatives Produce many Qualitys Actualy in Summer, which were Potentialy Latent in them in Winter: and Sensitives such in their more Adult State, which were Potentialy in them while they were Embryos. And this is the very Natural Cours of Generation and Corruption, and of all the mutual Reciprocations thereof; whereby Generatio unius est Corruptio alterius, and Corruptio unius est Generatio alterius; which is the Rota, or Figline Wheel of Nature, turning about in the perpetual Revolutions and Conversions thereof by such Production and Reduction, as I have before declared. Between which two doth always intercede Privation; as it was Antecedent in the first Chaos, which being Inform, and Inane, was the Universal Privation of all those Actual Existences which were afterward Produced in the Six Days; for so Existence is capable of Privation, but Essence only of Negation. But Privation is not any such Positive Principle in Generation or Corruption as Matter and Spirit, which are the Simple Substances whereby the Compositum is Consubstantiated, because it is only Privative: nor as the Essences of Accidents in their Potentiality, which are Positive Entitys; but only the very Potentiality thereof; which as it Relates to Actuality, is called Potentiality, and as it Relates to Existence, Privation. Thus both Matter, and Spirit, or Form, and also Privation, are all Comprehended in the Chaos. And from this Dark Chaos of Potentiality by the Revelation of the same Divine Spirit, (which first Moved in it, and brought forth Light out of Darkness) we may discover the Magnum Arcanum, or Grand Secret, of Natural Generation and Corruption; and plainly perceiv how all the Phaenomena were therein no such Phaenomena as since they are, but first Created Potentialy, and then Produced into their Actualitys, and Appearances, Originaly in the Six Days, and since Successively in all the Secula thereof. Whereas all Human Philosophy, being ignorant hereof, hath groped in the Darkness of several Imaginary Notions, which the several Sects thereof have Invented to themselves, and so in stead of this Chaos and Creation have supposed an Eternity, and Selfsufficiency of Matter, and the Potentia thereof, or Matter and Motion, Equivocal Generations, Transpeciations, and the like; and though Anaxagoras in his Homoeomeria hath approached somewhat nearer to the Truth, yet his Conception thereof is very gross and rude, and like the rest, supposeth that also to have been Eternal. And now, though I have so largely explained and fully proved this Doctrine of Natural Generation and Corruption; yet because I conceiv it to be so Fundamental, and therefore very requisite that we should most clearly and familiarly understand it, and discern this Divine Light; and that I may produce it out of the dark Crepuscula and Confused Notions of the ancient Philosophers, who have partly acknowledged it in their Potentialitys, Eminences, and Homoeomeria, and the like; and again obscured it with the denial of a Creation; I shall now sum up together the Effect of all I have said before. That God in the Beginning Created all Essences of any Generable and Corruptible things either in their Actualitys, or Potentialitys, and all the Real Modalitys thereof whatsoever whereby they were made Generable and Corruptible, and indeed every thing of them or in them that is Entitative in any kind or manner whatsoever; that is, all the Simple Substances of Matter and Spirits; Elementary, Vegetative, and Sensitive, which Subfist in themselves, in their own Actualitys, which therefore in themselves are Ingenerable and Incorruptible. But whereas they of the same Classis may be Mist together, when they are so Mist, they all become one Mistum, which is the Thing Generated, and Realy is another Something Different from them; but Actualy Subsisting in them, which therefore was before Potentialy in them; that is, in their Power to Produce it, and in its own Potentiality to be Produced out of them; and the Form thereof is, that which I therefore call Forma Misti; as of Stones, Metals, Mules, and the like: and if they be of several Classes which cannot be Mist, yet they may be Composited together; as indeed there is no Mis●ion without some such Composition; for so the very Elementary Mista are Composited with the Matter, and Vegetatives with them, and the like; and therefore the Form thereof may be more rightly termed Forma Compositi. And as this Forma Misti, or Compositi, is thus Generable or Corruptible, because it doth Subsist in the Simple Substances, and so may be Produced out of them wherein it was Potentialy; and than it is Generated, and in its Actuality; or Reduced again from it into its Potentiality, and so Corrupted: so also Simple Accidents, which clearly were Created in and with their Simple Substances, as Extension, Figure, Density, Rest, and the like, in and with the Matter; because they also Subsist not in themselves, but in their Substances, they may be so Altered and Varied by Generation and Corruption, as to be Produced out of their Potentiality into Actuality, and Reduced from their Actuality to Potentiality again: thus Heat and Cold, and the like, do sometimes Actualy Exist, and sometimes do not, but are in their Potentialitys: and so also they may be Mist or Composited, as Tepor, and the like: and all such Accidental Mist or Composited Forms Subsist Immediately in one another, and all of them Mediately or Immediately in their Substances. And this is that which I intent; wherein I can not conceiv how any, who doth not deny a Creation, can differ in the Thing, but only about Terms; concerning which I must assign one Distinction, the want whereof I suppose hath much hindered the right understanding of the thing itself; that is, between this Potentiality, which we all mention generaly, but more strictly is to be restrained only to things Generable and Corruptible, whose Simple Essences were before Created, as I have showed, in their Potentialitys; and Possibility, which may be also of any thing Creable or Annihilable: For though Possibility is not nor can not be Infinite, (because there can be no other Infinite besides God, who always Actualy is; nor Notfinite, because there can be no other Notfinite besides Nonentity, which always Actualy is not) yet it is Properly Indefinite, and as boundless as Infinite Omnipotence, which only can not Create another Infinite; and not such an Improperly Indefinite, as the Dust of the Earth, and the like, which I formerly mentioned. But it is to be distinguished from Potentiality, as that which hath no manner of being in Nature, neither Actualy, nor yet Potentialy; for than it should not be only Possible, or Creable, which is yet in Notfinite Nonentity, and only may be Caused to Be by Infinite Entity or Divine Omnipotence; whereas whatsoever is in Natural Potentiality was Created in the Beginning, and may be Produced into Actuality by the Finite Power of Natural Generation. Wherefore I conclude, that whatsoever is in Natural Potentiality is Entitative, even while it is Potential: because otherwise Generation and Corruption should either be Creation and Annihilation, which is Impossible; or no Real Alterations, which is most falls. But Divine Philosophy, which is only true and satisfactory, doth lead us back from the present Cours of Natural Generation and Corruption to the Original Institution thereof in the Six Days, and from thence to this first Chaos of Potentialitys, and from thence to the Creation, and so terminates in one Infinite Creator of all things Actual or Potential.  
III. Thus Generation rightly understood is and must be always Univocal; that is, not only of the same Name, but also Unigenous, or of the very same Nature. But we must distinguish between the Generation itself, which I now Intent, whereby any thing is Formally Caused, or Intrinsecaly Generated in itself, and the Generator, or extrinsical Efficient Caus, which indeed may be either Equivocal, as when an Horse and Ass beget a Mule, and the like; as well as it may also be Univocal in that respect, as when Horses beget an Horse, and Asses beget an Ass, and the like: Yet in both these the Generation itself is Univocal with itself; because it is, as I have showed, only the Production of something out of its Essence into its Existence, which is most Unigenous; because the Existence Produced is only the Existence of the Essence thereof, which was Created by God with a Potentiality of Existence, and cannot be Annihilated by Generation, but is only Altered thereby, being so Produced into the Actuality of that which it was before Potentialy in itself; and so it is only its own Existence of its own Essence; than which nothing can be more Univocal, or Unigenous. But the Generator, only as an extrinsical Agent or Efficient, doth collect and concoct the Seed, Preparing and Predisposing it for the Generation, and then deciding and casting it forth from itself, or containing it in itself, as some other thing besides itself, and its own Individuality, as it is said of Vegetatives, Cujus Semen seipsum Seminet; and so a Beast doth contain the Faetus in its Womb, cherishing and fostering it as a Fowl doth an Egg Excluded; and a Fowl doth hatch Eggs by Incubation and the Heat of its own Body; as Eggs of Fishes are cherished and fostered by the Heat of the Sun in the Water, or as Seeds of Vegetatives in the Earth; which are no more more than is performed by Egyptian Ovens, or Italian Capons: but the Seeds by their own Plastical Virtue and Power do Effigiate, Compose, and Generate, themselves Intrinsecaly, according to their own Species, and Individual Nature. And thus Horses and Asses Generate Mules Equivocaly, no otherwise then Horses beget Horses, and Asses Univocaly, by an Extrinsecal and Instrumental Causality, which is like the Spear that wounded the pregnant Sow in the Spectaculum, whereby she brought forth Pigs, and in some Generations, as of Sound, this Instrumentality is Necessary. Only Univocal Generators are more Proper, and more Natural and Efficacious, Efficients then Equivocal; and even some Equivocal Generators as they are more Homoeogeneous are also more Instrumental than others; but always the Generation itself, or Production of the Essence into the Existence of the thing Generated, is most Univocal; and is not, nor can not be Equivocal by Transpeciation, or any Transmutation, ór Conversion of one Essence into another, but only of the same Essence into Existence, for as it is most true, Ex Nihilo Nihil fit, by any such Conversion of Nothing into Something, which is Impossible, as I have showed; so, Nihil dat quod non habet, is also as true and tantamount. And yet they who Deny the one can Affirm the other, with the Addition of Fictitious Eminences, and Transcendent Potentiae, or Creations by the Finite Power of Natural Generation instead of the true Chaos, and Creation by the Infinite Power of a Divine Creator, who is indeed the only true Eminent Caus. Nor do any of their Instances prove any such Equivocal Generation in itself, but clearly disprove it. So when an Horse and Ass beget a Mule, that Generation is as Conformable to the Mist Seeds of both Parents, as when Horses beget Horses and Asses beget Asses. Only that Instance affordeth this farther discovery, that the Seed of the Female Horse doth Contribute to the Generation, aswell as the Seed of the Male Ass; because the Mule is of a Species Mist of both. And the Burning Glass proves the Sun to be Actualy Hit; which yet some deny, and so from one Falsity would prove another. But their most common Instance of Conversion of Water into Air, and so Reciprocaly, is very fond; for the Water is not Converted into Air, but only Rarefied in itself, and then we call it Vapour; which Differs as much from Air, as Air doth from Aether or Aethereal Matter, as they term it, which I shall show hereafter to be very Different.  
IV. I shall now inquire generally into the Manner, Method, or Process of Natural Generation and Corruption, and how they are performed. All Generated Substances, or Substantial Composita, are as I have said, Composed of Matter and Spirits. Wherefore in their Substantial Generation there must first be Matter, and a requisite Body thereof, which though it may be Rarefied, or Densified, yet can not be Augmented, or Diminished, without a new Creation, or Annihilation; which is beyond the Finite Power of Natural Generation and Corruption. And as there must be such a Body of Matter, so also Spirit, and such Spirits Subordinate or Coordinate as are Requisite according to the Law of Nature, and of the particular Compositum. Also the Matter and the several Material Spirits must Consubstantiate one another, that is, Sensitive Vegetative and Vegetative Elementary and they the Matter being all Imperfect in themselves, which can not otherwise be Generated; but the Human Spirit being a Perfect Substance in itself, is only Composited; Also Coordinate Spirits of the same Classis may be Mist together, as the Elements must always be so Mist; which appears by the Mistion of their Qualitys as in Tepor and the like: whereas Gravity, Heat, Plastical Virtue, and the like are not so Mist in Consubstantiation. And as in Original, so also in Successive Generation the Composition and Mistion must be such as doth Produce the requisite Accidents both of Matter, and Spirits into their Actualitys: without which their Substances cannot Act, nor Appear to us, but are unto us, as if they were not, and as in their first Chaos, Useless, and Ineffectual. And this is carefully to be observed by Chemists, and Physicians, and all such Operators; that there be not only requisite Matter, and Spirits, Ingredient in their Compositions; but also such a fit Mistion Internaly, and such Instrumental Causalitys Externaly, as may Evoke and Actuate the Accidents or Affections thereof, without which they will not Operate or Appear; and whereby their Operations and Appearances will be very strangely and suddenly Altered, as I have said of Wine, and Spices, which are Actualy Cold to the Touch, but Hit to the Taste; and so some may be Cold to the Taste, which will afterward become Hit by farther Concoction in the Stomach, and the like. Now this Union or Local Mistion of Matter and Spirits must not only be per minima Corpuscula, but per omnia Puncta, though Maceration and Comminution are indeed Degrees thereof, and Preparatory to Mistion, and every Compositum being Macerated and Comminuted is thereby Prepared for Corruption, and so for a new Generation; according to that general Maxim in Nature, that Union doth fortify, and Disunion weaken; not only Proportionably, according to the respective Parts, but in the Whole. And so the more the Maceration and Comminution is into less and less Particles, the more Preparation is there for a new Generation, which is by Perfect Mistion, or Adunation, and not by Aggregation only; because without such Adunation there is no Generative Composition, nor indeed any Mistion, but a Local Separation, and consequently no Compositum Generated, either Substantial, (for so a Mule must be Perfectly Mist and Composed of an Equine and Asinine Substance, otherwise it should consist of Indefinite Equine and Asinine Particles, which should not be a Perfect Mule, but a greater Monster than any Poetical Hippocentaur, or Hircocerv, (which is only half of one Kind, and half of another) or Accidental, as of Contrary Qualitys, Heat, and Cold, and the like, whereof there can be no Contemperature without such a Mistion; for such Qualitys are not like Passive Affections of Matter having only Degrees in themselves, as Density, and Rarity, Gravity, and Levity, and the like, but being also Active in their own Nature would Naturaly Act to the utmost, and be most Intens in themselves, if they were not either Violently Obstructed by some Contrarietys' or Impediments, which by their Nisus they also endeavour to overcome and break through, or Contemperated by a Natural Mistion of their Contrary Qualitys per omnia in and by the Primitive Generation thereof out of their Potentiality into Actuality by Degrees; and which is their Natural Remission. For their Temperature must be by a Perfect Union of both whereby neither hath any Advantage over or against the other, by being in the least Disunited, or having any private Sphere of Activity in itself, for than it fights against the other to the utmost, as Fire and Water, and the like: which if it were so in their Composition there should never be any Natural and Continuing Contemperature thereby, but the most Temperate Flesh should have only so many several Pricks, or Needles, of Intens Heat, and Intense Cold, which would be rather a double Torture, than any grateful Temperature. And so Lucretius his Meadow of Flowers, though at a distance, through the Infirmity of Sight, it may represent one Confused Colour, yet Sensibly hath so many several and distinct Colours: and so dry Powders of Blue and Yellow being very finely Pulverisated and Mixed together by a close Aggregation may appear Confusedly Greenish; which is only the same Infirmity of Sight, and may be rectified by a Microscope: whereas Nature is certainly Natural, that is, most Genuine, and Real, in all her Operations, and not, as such Uncouth Opinions would render her, only External Violence, and Imposture. And as there must be such a Local Union of Spirits per omnia Puncta of the Body of Matter to Consubstantiate it and Appropriate it as a Particular Body for itself, which otherwise could not be so Consubstantiated per omnia; so the proper Union or Mistion of Spirits among themselves though it be Coextensively per omnia, yet if it be not also Spiritual, that is Spiritualy Contemperated, and Coadunated, the Generation will be Imperfect, and either Momentany, or Meteorical. As if Cloth or Paper be wetted with Water, though there be a notable Imbibition thereof by the Cloth or Paper, yet they are not Perfectly Impregnated, and so there is no Perfect Generation; but they seem still to remain Cloth, or Paper, and Water, severally and distinctly in their own Natures; and not to be Mist, into one Compositum: and yet that Imbibition is an Inception thereof, so that when they are Perfectly Separated again by Exiccation, and Evaporation, the Vapour which is a very Subtle and Intenerating Menstruum, as I shall show hereafter, doth Evoke and carry away with it some of the Spirit of the Cloth, or Paper, Mist with it. But Oiled Paper seemeth to have a farther Degree of Imbibition, and is not so easily Separable, and is like Staining with Colorate Corpuscles, Liquid that are so Imbibed, which is of a middle kind between Mingling of dry Colours and Dying in Grain. And there is a Perfect Coextension or Local Union per omnia of Emanant Colors, which yet is not Complete Generation, because their Substantial Spirits are not Localy United, though the Emanant Qualitys are Localy Mist per omnia; as if Rays of Light be Transmitted through a Blue and through a Yellow Glass so as they Intersect and are thereby Localy Mist per omnia, there will be a Green Generated by that Intersection; or if you hold the two Glasses Partly one over the other against the Sun where they are Single they will appear Blue, and Yellow, and where Double a very Orient and Smaragdine Green: and yet these being Emanant Rays, belonging to their several Inherent Q●alitys, must necessarily remain several; and only make a Local and Temporary Compositum of the several Emanant Qualitys, while they are so Localy United per omnia. And this Generation or Corruption is Instantaneous and without any Gradual Process; for in the same Instant when the Blue and Yellow Rays are United, a Green is thus Generated thereby, and when they are Disunited it is Corrupted: And so some more Perfect Generations, which are not only Material and Local, but Spiritual Compositions; as of Sounds, Magnetical Virtue, Life, and the like: but there are in some others Inceptions, and several Successions, from the Primitive Corruption to the Ultimate and Complete Generation, which Chemists therefore call a Process: and again generaly according to the Process of Generation so is the Process of Corruption; yet if the extrinsical Generator or Corrupter be more Prepotent, it may Generate or Corrupt more strongly and suddenly and also more, durably though some Compositae do require more Time and will not be Generated, as such, in less Time, or by more Prepotent Generators; as Fire doth strongly and suddenly Generate and Corrupt generally any Elementary Composita, being the most Active Element, yet some will not be so Generated by the Torrid Power thereof, but in more Time by a Calefactive and Gentle Heat, in Baths, Hors-dung, hit Sands, and the like. And in all Generations, which are not Momentany (as that of Emanant Colors, and the like) there are first Inceptions, and Embryos thereof, and so more and more Perfect Composita by Degrees, in every Instant of the Process thereof, which if it be produced to the Perfection of the Species, is Perfect, and otherwise more or less Meteorical and Imperfect. But though Local Union only doth not make a Perfect Generation of the Compositum; which therefore is as suddenly Separable, as it is Miscible, yet no perfect Generation can be without such a Local Union per omnia, as well as Spiritual Unition, as I have said: and such a Generated Compositum as is by both is not easily Separable, or Corruptible. And I desire that trial may be farther made hereof, whether any Substances so Separable were ever so Generated and Spiritualy Impregnated per omnia; (as Metal Corroded or dissolved by Aqua fortis which will again return into its own Body, and perhaps was only Comminuted and made more Fusile, but never Impregnated by the Aqua fortis) which commonly appears by Alteration of the Density of the Body. But Flame which is a most Momentany Substantial Compositum, as I shall show hereafter, is a more Perfect Production of the Actual Fire out of the Potentiality of the Fiery Vapour, and so seems continually to be Corrupted and pass away with every Individual part of the Fume. And I suppose Brine to be a Perfect Compositum of Water and Salt, which can not be Precipitated, nor Percolated, or the like. And it appears plainly that they are so Mist per omnia by the former Experiment of their Condensation, which can not Possibly be only by Aggregation or Allocation. Nor can they be severed by any Filtration, though never so Subtle and Powerful, as may be tried by Mint, Willow, or the like set in a Glass of Brine, which will draw up both the Water and Salt together; and though by the Vegetative Power and Plastical Virtue thereof it will afterward Excern and Expume the Salt a while, yet it will be soon overcome and killed by it, as Salt doth generaly kill all Vegetatives (except some Seaweeds which require and retain a Saltness in themselves) if it be too strong, though a little Saltness, and such as the Plastic Virtue can overcome and subordinate to itself, may excite Vegetation both in the Earth and Seeds. Thus as Matter is Consubstantiated with Elementary Spirits, and they one with another, so also with Vegetatives, and they with Sensitives; and so certainly Vegetatives; might be Mist one with another, as well as Sensitives are in a Mule and the like, which are more Entire and Indivisible in themselves, and not so Miscible as Vegetative Spirits, as I shall show hereafter: though they are none of them Properly Indivisible like Immaterial Spirits, because they are Material and do Immediately or Meditately Consubstantiate the Matter, which is Divisible. But probably none of these Spirits are necessarily Engaged in any Particular Body or part of Matter nor Confined unto it, but only Contained within the Universal Body thereof, as I have said; because no Matter, which is equally Indifferent to all Spirits, and Receptive thereof, is so mutualy Engaged to them. Yet as Elementary Spirits do require a several Density or Rarity of their Bodily Composita (which they Form for themselves according to requisite Degrees of Density and Rarity, though generally without any Regular or Symmetrical Figures) So Vegetative Spirits have a Plastike Virtue whereby they do also Regularly and Symmetricaly Effigiate their own bodies, and the bodies of Sensitives whereunto they are subordinate, and make them more Organical, as fit Officines, and Instruments for those more Regular and Oeconomical Spirits (which Oeconomy is only Potential, and not Actual, until Generation.) And then, because they are also very Vehement and Operative Spirits, and like Culinary Fire would soon be Extinguished, they require a constant Fuel and Nutriment; yet that Nutriment is not like the Foams of Flame, which is only Fumus Accensus, and so the Individuality of the Flame is continually changed with the Individuality of the Fume, but a subordinate Nutriment of Vegetative Spirits by Elementary, and of Sensitive by Vegetative; which are so Subordinate one unto another, as I shall show hereafter. And the Compositum, Vegetative, or Sensitive (which, as I have said, is more Entire and Indivisible, as it is also more Oeconomical) remains the same in its Oeconomical Individuality till it be corrupted: otherwise a Tree, as an Oak, or the like, should be like Theseus his Ship, at last not the same which it was at first; and so an old Beast should not Remember what he did when he was young, if he should not continue Individualy the same. But though the more Excremental Parts as Leavs, Flowers, Hairs, Nails, and the like do often decay, and are as often renewed, and the more Integral Parts less, as Pith, Bark, Flesh, and the Like; and the more Noble and Constituent Parts least, as Root Wood, the Skeleton, Veins; Arteries, Nervs, Intestines, and Organs; yet certainly the Individual Predominant Spirit Vegetative or Sensitive, which Denominates the Compositum, and renders it Individual, doth remain until the Dissolution thereof. The Excess of Nutriment is turned into Augment of all those Parts, and perhaps of the Spirit itself, which as it may be Mist with other Heterogeneous Spirits, as in a Mule; so may also Unite with more of its own Homogeneous Spirit, and be Augmented thereby, until it attein its Acme. Nor is there Properly any Consistent State without any Growth or Decay, as in a Square; but when the Growth ends the Decay begins, though more like the Ascent and Descent of an Arch, then of an Isosceles; that is, most at first and last, and least in the midst. The Excess of Nutriment and Augment doth Generate other Individuals of the same Species, and though Generation be during Nutrition, and Nutrition during Augmentation, if the Nutriment be Copious, and the Actual Virtue of the Spirit Vigorous, which can Concoct to all those Degrees, and accordingly Decide what is requisite for those several Uses; yet if otherwise a Beast or Tree be Penuriously Nourished, it will be Dwarfed, or very little Augmented, and Generate less; because Nutrition is First and most Necessary for the Individual Compositum, Augmentation Next and Less, and Generation Last and Least. And indeed Nutrition and Augmentation, are, as other Subordinate Generations, for the Preservation and Growth of the Individual Compositum; and for the other, which is therefore more specially called Generation, because it is Coordinate and Specifical, for the Propagation of another like Individual Compositum; which is by Collecting and Composing another Specifical Spirit and Body into the Epitome of the Seed, which, as I have said, by its own Intrinsecal Virtue doth Intrinsecaly Generate itself, and so becomes another Compositum in itself, Effigiating its own Body, and Nourishing and Augmenting it, and afterward also Generating another by the Plastike Virtue thereof, and other Internal Spiritual Powers, which God first Created in and with the Spirits in the Beginning, and were afterward Actuated and set in Order by the Divine Spirit, who was the Supernatural and Universal Protoplastes of them all, as I have showed. And so they still continue in their Successive Generations and Corruptions; wherein, though the Spirits and Spiritual Qualitys be the chief Operators and Architects, yet the Matter is the Body, and all the Accidents, and Affections thereof are accordingly Instrumental therein: and so are also all Common Accidents; as Number, whereof the chief Instrumentality is Unity, which doth Fortify and reduce several Principles into one Compositum Oeconomy and Individuality. Nor indeed can I conceiv any other Power to be in Number, which is only so many Units; and the very Multiplication thereof or Duality is rather Instrumental in Corruption then in Generation. Also Time is very requisite in the Process of Generation,, as I have showed. And so likewise Extension; for no Body either Elementary, or Vegetative, or Sensitive, can possibly be only a Point; which can not Exist severally, And though every Part or Particle of Water be Water, and the like, yet Organical bodies must have several Organs, or so many Members or less Corpuscles whereof the Whole must be Composed; and that according to the Species thereof must be of some requisite Magnitude; for though Oaks and less Trees may be of several 'Sizes, yet none of them can be so small as some Herbs, and Grass; and so though there be Dogs of very Different Bigness, yet none can be so little as a Mite, or some almost Atomical Animals. Also Figure is very Instrumental heerin, as well as in Mechanical Tools, or in the Body of an Army; where the Globus, or Orbicular Figure, is for Safety round about, the Square Phalanx for Strength, the Cuneus or Wedg to make Impressions, and the like. And so they and others are also requisite in Nature and Natural Operations, especially in Organical Composita which require bodies fit for such Operations, of Various Figures, and most Symmetricaly Composed. And no Art of Statuary, or Painter, can so far Imitate them as to endure the Criticism of a Microscope. And the whole Feature and Beauty of Organical bodies is only the Symmetrical Conformity of their Various Figures. Porosity serveth for Excerning, and thereby for Preservation of the Compositum, and also for Corruption by more easy admission of any Dissolvent or Menstruum, being a Partial Comminution or Dissolution of the Body in itself, as Perfect Continuity doth fortify. And therefore also Density doth Preserv, not only in Proportion to the Parts, but in the Whole, as it is more United in itself and in all the Parts thereof: and hath Proportionably more of the Spirit, and more United. And as Maceration doth weaken, so also Rarefaction. And every Specifical Spirit doth require a Body of a Proper Density or Rarity, whereof there are Innumerable Degrees, and it can hardly be supposed that any two bodies of Spirits Specificaly Different are of the same Degree of Density exactly, but either more or less. And as the Compositum is Varied by a new Predominating Spirit, so the Density or Rarity of the Body thereof is Varied likewise: as may appear by Impregnating, and Superimpregnating, and the like. And so likewise Gravity and Levity and the Motion thereof to Station, but especially the Principal Motion to Union or Contact, are very Instrumental in Generation and Corruption, as appears by the Local Union of Emanant Rays. Yet Matter and all these Various Affections thereof are no Formal Causalitys of Spirits, or Spiritual Qualitys, or of the whole Composita Consubstantiated and fitted thereby, as I have showed. But when the Compositum is thus Composed M●terialy and Spiritualy, and Invested and Instructed with all the requisite Accidents, both of the Matter, and Spirits, then is the Generation thereof Perfected, and then it doth Appear and Operate, being thus Produced out of Potentiality into Actuality with all the Furniture thereof, and so continues Naturaly until it be again Corrupted. And so were the Original Composita Produced by the Divine Spirit in the Six Days, and have ever since, and still do continue according to that Instituted Cours of Nature; From which when God himself doth Vary, it is Miraculous, and when Nature doth Aberr, it is Monstrous: and yet even those particular Monstrositys are generaly Comprehended within this Universal Law of Generation and Corruption; as all Equivocal Productions, and the like; being otherwise generaly Conformable thereunto, as I have showed. And as Nature doth only work by those Ingenerable and Incorruptible Principles, Powers, and Virtues, which God first Created in the Beginning, and then set in Order in the Six Days; so Art can only work by Application of these Natural Principles, Powers, and Virtues, which is also Monstrous and Disorderly in respect of the Constant Cours of Nature that was Produced in the Six Days, though it be according to the Nature of Intellectives, and Sensitives, being External Operators, so Ingeniously and Artificialy to Apply them, by their Natural Wit and Art, which is something more Divine, and more like to the Operation of the Divine Spirit, even thus by Disordering to Order and Improve Nature for their own Use and Service. But neither Nature, nor Art, can work Miracles, much less Create, or Annihilate, any thing. Nor hath God himself ever since Created any new thing Generable and Corruptible, nor ever wrought any such Miracles, or added any thing to the Chaos, o● Elementary World, which he first Created in the Beginning, and Made in the Six Days, as I have showed, and then Rested from all that Work of such Improper Creation. Nor probably will he ever Annihilate any thing thereof, more than of Superaether, or the Intelligences; though the first Chaos may afterward become an everlasting Gehenna, and many present Actualitys be for ever Reduced into Potentiality. However the Created Essences shall remain Eternaly for the Eternal manifestation of the same Divine Glory: as the Wise man hath said, I know that whatsoever God doth shall be for ever; Nothing can be put unto it, nor any thing taken from it.  
V. Now as the Divine Sp●rit did thus Prepare and Predispose the Chaos, and out of it Produce the whole Frame and Cours of Natural Generation and Corruption, so I shall from the Review thereof Deduce the whole Scale and Order of all Generable and Corruptible Natures. Whereof Matter is the Lowest, which is the Common Body of all such Spirits as do Consubstantiate it, Immediately, or Mediately, and Mansion of others which do only Inhabit it. And no Matter can be without some Spirit Consubstantiating it, being only an Imperfect Substance in itself, and therefore in the Beginning had a Superaethereal Spirit to Consubstantiate the Superaethereal Body of Matter, whence it is Denominated Heaven, as well as Aether and Air, and therefore also Superaether, though it be not Elementary yet is of the same Classis, because it doth Immediately Consubstantiate the Matter, as well as Elementary. But though the Matter can not be without some Material Spirit so Consubstantiating it, yet, as I said, they are not Engaged to any particular Matter but may Remove from one part of Matter to another, as Matter may from one Place to another in the Universal Body thereof; and clearly Immaterial Spirits, which do not Consubstantiate the Matter, need no Consubstantiation by it, and may be in this or that Extension of the Matter, but can not pass beyond it into any Imaginary Inanity, or Nonentity; because they also are Entitys; and within one and the same Universal Province and Law thereof. Much less can any Matter wander beyond the Utmost Limits of itself which is the Circumferential Superficies of the Highest Orb thereof, beyond which it can not Ascend, as it can not Descend below the Centre. Wherefore that Fancy of Lucretius is very Futile and Vain, that if an Arrow were shot forth beyond that Circumference it would fly forward Perpetualy; for than it must always Ascend from the Centre of the World, and never attein any other Centre of Rest; which is most contrary to the Law of Motion to Station; and also might Exist, Localy beyond the Universal Extension of the whole Body of the World, and be another less World or Univers in itself, which is most contrary to the Law of Motion to Union; whereby, as I have said, the whole Body of Matter is Naturaly Constituted such an Orbicular Body, by such a Perfect Circumference and Centre, and is not Protuberant in any Part of itself or other than a most exact Globe, because that is the most United Figure, whereunto the most Universal Law of Union doth Oblige the whole Matter thereof: and even Spirits themselves do Exist only within the Universal Coextension and Locality; because beyond it there is no Place, or Ubi, or Entity, wherein they may Possibly Exist; for as they have no Extension of themselves, so also no Place, or Vbi, whatsoever, but only in the Extension and Body of Matter, whereof, and wherein, they are Such Active and Operative Substances and Spirits. The next in this Scale of Nature are the four Elements; Aether, Air, Water, and Earth; which none can deny to be, and I shall now prove them to be Elements, when I have first explained the Term, which will plainly Elucidate the Thing: and I shall do it Exemplarily by Matter itself, which is indeed the most Common Element, or Praeelement thereof, and Immediately Consubstantiated by them, and the Superaetheral Spirit: and so Matter is their first Body, or Element, which is the true Notion of an Element; and so I intent it to be a Natural Substratum of some other Superior and more Active Substance, and which may be so Composited or United with it, as a Body with a Spirit but not that the Spirit is Produced out of any Potentia, or Equivocal Causality thereof, which I have already sufficiently refuted; or that it is Generated thereby more than the Body is Generated by the Spirit; but that both are Composited or United Naturaly together in●o one Compositum, which is the very Generation thereof. And these four Elements are commonly so called in respect of the Superior Spirits, whereof they, with the Matter, become a Second Matter, or Prepared Body thereof, as the Matter was of them, for they only, and the Superaethereal Spirit, can Immediately Inform the Matter, and the Superior Spirits only Mediately by them, and so one by another, according to their Classes and Ranks in the Scale of Nature, as I shall now show. And though any one Elementary Spirit might Consubstantiate the Matter in the first Chaos, as well as the Superaethereal Spirit, yet until they were all Prepared and Predisposed by the Divine Spirit, and fitly Missed together in the Three first Days, no Vegetative or other Superior Spirit could be Produced, or Inform any one of them alone, and also the Matter; because not any one of them alone together with the Matter is a fit Body of the Superior Spirits, more than the Superaether, which is Superelementary, and no such Elementary Body of any other Spirit whatsoever. But these Four Elements must be all Mist together as they were in the Three first Days, and never since were, nor shall be, until the Dissolution of the World, wholly Unmist and Separate, as they were in the first Chaos; though that Mistion is and must be Varied by continual Generation and Corruption, to make them more particularly fit bodies for the several Superior Spirits, whereof probably every Species doth require a Various Mistion, aswell as some Variation of the Figure and Density of the Matter, which is so Varied by the Various Mistion of these Elementary Spirits. Now that they are four such Elements as I have described, doth plainly appear by their Denominations in the first Chaos, and their orderly Preparation in the Three first Days, for the Production of the Superior Spirits, Vegetative, and Sensitive; which I shall more fully discover in my ensuing Discourses thereof. And as I have proved that they are not only Matte●, nor any Diversifications thereof; but do so diversify the Matter, as their Body for themselves; (and much less are they Produced out of any Potentia of the Matter) so also are the Superior Spirits no Diversifications of them, but do so Diversify them for themselves in their Various Mistions. By all which precedent Discourses I have sufficiently proved that there are such Inferior Substances and Spirits which are the bodies or Elements of the Superior, otherwise all Material Spirits should only be Matter, or they should be without their bodies, and consequently Immaterial: wherefore if they have such bodies, and yet are not the same with those bodies, then plainly they are the Spirits, or more Active and Operative Substances which Inform or Inspirit those bodies, and Reside, and Operate therein, as their Domicils, and Officines; which I therefore call their Element or Subordinate, and Preparatory Substance, or Elementary Principle, of the Compositum, which together with the Predominant Spirit thereof doth Constitute it such a Compositum as it is: by which Composition and Constitution it is Generated, and so Denominated by the Predominant Spirit thereof to be of this or that Classis in the Scale of Nature. And this is all that I intent by Element generally; and whosoever frames any other Notion thereof, may thereby doubt and dispute it, and fight with his own shadow; though more particularly we call these first and lowest Spirits which Immediately Consubstantiate the Matter Elementary, and so the four Elements; because they are the first and lowest of Spirits, and the first Elements thereof. And sensibly in all Dissolutions of any Material Composita, as we may still deprehend Matter, which is the Praeelement of all others, so also these four Elements, which can not now Naturaly Exist Pure, as they did in the first Chaos, though we call them this or that Element, as any of them is more Predominant. And so in the Carcase of any Beast, when it is dead, yet there may be still some other Spirits remaining, but most apparently the Elementary; and so in the Trunk of a dead Tree, or Timber, or the like: and there is not only one, but all Four, which also do always remain in all Chemical Separations whatsoever; so that the Caput Mortuum is not only Matter, or only one Element, as in the first Chaos, nor their Spirits, as they term them, only Spirits, but also Corporeal Matter, and all the four Elements, and having some Various Mistion thereof, whereby any Caput Mortuum still differs notably from others, and any such Chemical Spirit from others; which could not be if they were most Simple Substances in themselves, or Matter, and only one Spirit, which would make only one Compositum thereof, not Specificaly Different from others. Nor is it Possible for any Art, or any Power of Nature (according to the present State thereof which was first Instituted by God) to Separate these four Elements one from another; though they are and may be Variously Missed one with another, as also it is not Possible to destroy their four great Elementary bodies, Aether, Air, Water, an● Earth, in the whole; which though they are also Missed one with another, (and so Denominated from the Predomination of every one severally in those general bodies) yet that Predomination of their Elementary Spirit is so notable, and their vast bodies so notorious, that they do Ocularly declare to every Ey their four Elementary Natures, and also that they are the Common Elements, and Prepared bodies of all Superior Spirits, within this Elementary Orb, which they wholly divide among themselves, and are the great Storehouses and Stocks of Nature, from which all Elementary bodies were borrowed, and to which the Inferior do return again. And accordingly they are as four several Provinces, Variously Inhabited and Furnished with all the Composita, Stars, Vapours, and Meteors, Fishes, Beasts, and the like, and Situated according to the Predominance of their proper Elementary bodies, and requisite Station thereof in several Spheres one above another, so as no Planetical Orbs are. And here I must also observe from my Text, that there are only four such Elements, and no more (nor any such several Kind's of them, or of any of them; as is expressly said of Vegetatives, and Sensitives, as I shall show hereafter.) And therefore we have no mention of Stones, Metals, and the like, in this History of the Creation, as of several Elementary Kind's, because they are only several Composita of these four Elements. Wherefore we must also understand that there are not only four first Qualitys of these four first Elements, as some have supposed, which could never make so many and so very Different Sorts of Elementary Composita, as there are in Nature; nor yet may we assign to any one Element besides its own Proper first Quality some other Social Quality of another Element in a more Remiss Degree, as to Ae●her or Fire besides Heat Intens, Dryness Remiss: for no Spirit whatsoever hath any Proper Spiritual Quality of another Spirit either Intens or Remiss; of and in itself, because every such Spiritual Substance is a Proper Spirit in itself, and hath its own Proper Qualitys Differing Specificaly, (besides such as are Genericaly Common to the same Genus) whereby only we know it to be what it is; and thus, unless we should affirm Aether, or Fire, to be also Earth, we can not assign any Dryness to it, as any Proper Quality Subsisting in it, and flowing from it; and certainly it is no Affection of the Matter, as Extension, Figure, Density, Gravity, Motion, or the like, which may be Common to Spirits in respect of their bodies: Also if it were a Proper Quality of any other Spirit it should not be Remiss, but most Intens; for every such Spirit Naturaly Acts to the utmost, and there is nothing in itself to hinder it, because no Nature doth Obstruct or Restrain its own Operations, unless it be Spontaneous (for that indeed is an Effect of Spontaneity) nor doth Heat Naturaly hinder Dryness, but should rather Advance and Assist it, as all Qualitys of the same Spirit are generally Assistant one to another; and so indeed may the Accidents of several Substances, as of Matter and Spirits, be Analogous, and of several Spirits, Homoeogeneous; though they be not Homogeneous, as I shall show hereafter: and thus Dryness is more Concordant with Heat then with Cold, which is Contrary to Heat; though neither of them be any Proper Qualitys of the same Spirit of Aether, or Fire, but of other Elements: nor doth Heat Properly or Directly Dry more then Moisten, but only Consequentialy, as I shall also show hereafter. But they who can affirm all the Elementary Spirits to be Educed out of the Potentia of Matter, and that one Element may be Transpeciated or Converted into another, may also affirm what they pleas of their Qualitys, and transfer them from one to another: which Suzugy of Qualitys they have also Invented, as they suppose to Reconcile and Mediate between Contrary Qualitys; though they be not any Degrees of either of them, but Proper Qualitys in themselves, and Accidents of other Substantial Spirits: nor doth that Contrariety of Qualitys need any such Mediation, being Produced by Degrees out of their Potentialitys, which are not Contrary Actualy, or otherwise Mist by Degrees into their Actual Contemperature. The Ignorance of which Doctrine of the Chaos, and the Potentialitys thereof, and the Imaginary Supposition of such a Potentia of the Matter, out of which not only Existences, but the very Essences both of Accidents, and also Substances, may be Educed, by Equivocal Causalitys, Transpeciations, and such new kinds of Creation, and Annihilation, as men have pleased to Invent, instead of the true Creation, and Chaos, which God hath Made, and Revealed to us, hath been the Fundamental Error, and Root of all the Consequential Absurditys. But yet while they thus Grope in the Dark, they Catch at some Shadows of Truth; as plainly their Potentia doth allude to the Doctrine of Potentialitys, and is Substituted instead thereof: and so this Supposition of several Different Qualitys in the same Substance doth partly Intimate another great Mystery in Nature, which I shall now discover and unfold; that is, That indeed there are several Qualitys also Created Essentialy in one and the same Substance, Proper to itself, and so subsisting in it, and flowing from it, as I have already declared concerning Matter and the Affections thereof; not only Mediately, as Figure from Extension, and Gravity from Density, and the like, (which are only several and Realy distinct Products or Properties of the same Qualitys) but as others Immediately Subsisting in, and flowing from it; as Extension, and Density, which are not such several Properties one of another, for so the same Orbicular or Cubical Extension and Figure may be either Dens or Rare, Grave or Light, and the same Density or Rarity, Gravity or Levity, may be of any Extension or Figure whatsoever; and they are not concerned otherwise one in another, but only as they are Social Qualitys of the same Substance: so as every Extension or Figure must have some Density, and all Density some Extension and Figure Indefinitely. And thus in the Aether there is not only Heat, but also Light, and Planetary or Circular Motion, and perhaps several other Principles of Influential Virtues and Qualitys not only proceeding one from another, as Particular Properties, but Immediately Subsisting in, and flowing from the Aethereal Substance; and so Cold, and some Active Principle of Sound, and others, in Air; Moisture and some Active Principles of Odour, and Sapor, and others, in Water; Dryness, Opacity, Consistence, and Magnetike Polarity, and others, in Earth: as certainly we all know that there are such Various Virtues in Vegetative and Sensitive Spirits. Of all which I shall Discourse hereafter, and now only observe that of these, and the Various Mistures and Temperatures thereof, all the Elementary Composita, like so many Arithmetical Changes, are Compounded, which therefore are not mentioned in this History of the Creation; because they are only Compounded of such other Simple Essences before mentioned, and not of any new Essence Created in the Beginning, and not before mentioned, as Vegetative, and Sensitive Spirits, and the particular Sydereous Spirits: whereas all Sulphureous, Mercurial, Saline, Sanguineous, Bilious, Phlegmatic, Oleous, Saxeous, Vitreous, Ligneous, Carneous, Coriaceous, Osseous, Corneous, and many other such Elementary Q●alitys, are not Simple in themselves, but Compounded of others, which are such, and were the first Created Essences, and Principles thereof. And if we could Investigate and find out all those Simple Qualitys (whereof very many are still Occult to us) none of these Compound Qualitys could be any longer Occult. And yet many Curious and Chemical Wits, because they will not freely acknowledge their own, which yet indeed is Human Ignorance, and Common to us all, will also Substitute as Simple Principles, such Compound Qualitys of Sal, Sulphur, and Mercury, though others among themselves not satisfied heerwith do also assign many more of the rest; and yet none of them all are Principles or Simple Essences, but only Compounds, and Decompounds of others, or one of another. And the last Chemical Separation that can be made, Sensibly will be only a Reduction to the four first Elements, that is, to something wher●n one of them is most Predominant, as in their four great Elementary bodies; though like them they can never be Perfectly Unmist and Separated. Thus Sulphur is as Fire, Predominant in the Composition thereof, Mercury as Water, and Sal as Earth; but because Air is the most Insensible of all Elements, therefore they have not observed it among the rest in their Separations, nor in this or any other of their Distributions: so that if we should wholly trust to Chemists, we might even lose one of the four Elements; though they are to be commended heerin that they have not assigned or set up Mercury Volant, which is only a Vapour, instead of it. Also like Air there are many other Simple Essences of Elementary Qualitys, which in their Mistion with others do not Sensibly so betray themselves, as those which they call the four first Qualitys, and yet Philosophers have found out the Sent of some of them, as Opacity, Magnetical Virtue, and the like; which I shall endeavour to prosecute and promote as far as I may in some previous Essays, and so recommend the more Curious Search thereof unto others, as one of the greatest Desiderata in Philosophy: and now proceed farther. As Elements are the Second Matter, or Prepared Body of Vegetatives, so are they also of Sensitives, as a Third Matter, or Prepared Body thereof; and so Sensitives do Comprehend Subordinately in their Composition Vegetatives Immediately, and Mediately the Elementary Spirits, and by them more Mediately the Matter, and Vegetatives Immediately the Elementary Spirits, and Mediately the Matter, and Elementary Spirits Immediately the Matter; but not Convertibly; nor are any of the Superior Educed out of the Potentia of the Inferior, because they are Superior, but only Subordinate them unto themselves, as I have said. And as Elementary Spirits require several Diversifications of the Matter to make fit bodies thereof for themselves, and accordingly diversify it by their own Architecture, so do Vegetative Spirits both it and the Elementary bodies, and so Effigiate it, and Temper them, for their own Proper Use, as I have said. And I suppose all Plastike Virtue to be from these Inferior Spirits; that is, Inorganical from Elementary, and Organical from Vegetative: and though the Sensitive Spirits do Predominate and may Govern them, yet that is in another and higher manner by Spontaneous Perception and Appetite, as Living Souls; and their Plastike Virtue is of a Mechanike and another more Vital Kind, that is, Artificial and Ingenious: and so that they are not Architects of their own bodies, as hath been supposed by others, but of their Cells, Nests, Houses, and the like Artificial Habitations: for if a Beast first Live the Life of a Plant, then certainly the Sensitive Spirit, which doth not yet Live and Operate doth not Fabricate the Curious Structure of its own Embryonical Body. Also all Sensitive Operations are with Sensation, that is, Perception and Appetite; but we do not so Sens the daily Concoction, Nutrition, and Augmentation of our own bodies, nor Formation of Seed therein; and therefore it is not the Proper Work of the Sensitive Spirit, but of the Vegetative, which is apparently Plastical in itself, and Forms its own Body Organicaly, as in Trees, Herbs, and Grass, nor hath any one Spirit in itself the Proper Qualitys of another. And though Elementary Spirits are Definitely Four and no more, yet these Vegetative and also Sensitive Spirits, are Indefinite; and it is so said of them, that they were brought forth after their kinds Indefinitely, and so all these Species of Beasts and Fowls were preserved in the Ark, and can not be Multiplied, nor shall be Diminished. Nor are there only such several Spirits of Trees, Herbs, Grass, and of every Species of them, which by a Proper Plastical Virtue Created in and with them by God do severally Effigiate their Proper bodies, and the Organism thereof, but also Proper Subordinate Vegetative Spirits of Fishes, Fowls, and Beasts, and of every Species of them, which doth so Effigiate their Proper bodies, and the Organism thereof: Yet as the Vegetative Spirits are not also Elementary, nor do, nor indeed can, contain the Contrary Qualitys thereof in themselves, so neither do Sensitive contain in themselves Vegetative and their Faculties, though they are Compounded with their several and Proper Vegetative Spirits which Organise their Sensitive bodies, and which I suppose can not be so Organised by the same Plastike Virtue of any T●ee, Herb, or Grass, which is Proper to the Spirit thereof, and would only make it to be of that Shape and Substance. And consequently I conceiv that there is also a Proper Mi●tion and Temperature of the Elementary Spirits and Qualitys, which is so Subordinate and Sub●ervient to the Sensitive Spirit, and that they are all Consubstantiated together in and with the Matter in the Sensitive Compositum. And lastly, a Proper Sensitive Body thus Prepared is a fourth Matter or Body, of the Intellective Spirit of Man; and the Body of Adam, into which God first Inspired his Human Spirit, was such, and more than a Statue of Clay, as is commonly supposed. And this Spirit of Man thus Inspired is of another and far Different Kind from all the former, which were not Inspired into, but Educed out of the Inferior bodies thereof; nor is it so Consubstantiated with them as Material Spirits, because it is Immaterial, and a Perfect Substance in itself, which needeth no such Consubstantiation, but like an Angelical Spirit can also live and Operate Separately. Nor yet doth it only Possess a Body as an Angel may; but hath a Natural Union and Composition with it, and doth Naturaly Inspirit or Inform it, that is, Live, and Operate in it as in a fit● Domicil and Officine in this Conjunct State; and Predominate and Govern it, as a Master in a Ship. All which I shall more particularly declare hereafter, having now generaly treated thereof only to discover and describe this Scale of Nature, as God did first Erect it, a●d as it still stands, whose Basis is the Matter, and whose Acme the Intellective Spirit; wherein Man also is Coordinate with the Immaterial and Separate Spirits of Angels. And so all Created Nature is not only Localy but Politicaly United, that is, all Coordinate, except Angelical and Human Spirits, may be properly Mist, but Subordinate, except Angels, only Composited together, but not Confounded, either by Transpeciation of one Species into another, or Production of one out of another, as some have supposed; nor, by Middle Natures, or Participles, as they call them, partaking of the Natures of several Classes, which is more Monstrous and Anomalous than the Generation of Mules, and the like, which are only of one and the same Classis, though of two Confused Species therein; but every one is in itself either Spirit, or not Spirit, as all Elementary, and other Material Spirits; Vegetative, or Not Vegetative, as Moss and the like; Sensitive, or not Sensitive, as all Plantanimals, Intellective, or not Intellective, as Idiots, Lunatiks, or other Human Monsters: though there be such Compositions and Subordinations Classes and Hosts of them all, and of one unto and with another, as I have declared; and as Moses hath concluded this History of the Creation, Thus the Heavens and Earth were Finished, and all the Hosts of them.  
VI And yet some, who will not so understand it, seem to deny any such Scale and Order of Nature, and any such Oeconomy and Polity thereof; because they also deny those very Natural Principles, Powers, and Virtues, which God hath Immediately Created, and Imprinted therein; since they can Educe no such things from the rude Matter, nor indeed doth any such Wisdom or Will appear to be Actively in any Inferior Natures which are neither Sensitive, or Intellective; nor yet doth it proceed from the Sensitive, and Intellective Faculties in the Superior Natures, nor is it in the Universal Nature of them all, and therefore they laugh at all such Expressions, as that Nature intendeth the Best, Affecteth Union, Abhorreth Vacuity, and the like: and I suppose no man so void of of Sens and Intellect as to conceiv it capable thereof, but when we see and must acknowledge such Analogous' Effects therein, we must ascribe them to some Analogous Causalitys, and express them by such Analogous' Expressions, which is all that is Intended thereby; that is, that God hath so Ordered, Compaginated, and as the Apostle saith, Catartis●d, Nature, that it doth Naturaly Caus the same Effects, and indeed more Powerful and Political, than our Intellective and all the Sensitive Spirits therein can Caus and Produce. And that God doth not so Caus these wonderful Effects Immediately by himself as he doth Supernaturaly Conserv all things which he hath Created, Upholding them by the same Word of his Power; but Mediately by Natural Principles, Powers and Virtues, which he who is Infinitely Powerful and Wise, so Immediately first Created and Imprinted in Nature, and thus set it in Order in the Six Days, whereby it doth and shall so continue in itself until the last Dissolution thereof, to Caus and Produce such Effects; which certainly as none can deny them Realy to be such, so unless he ascribe them unto the Immediate Power and Wisdom of God himself, and so only to such a Continued Creation without any other Natural Causation (whereas he saith, he Rested from all these Works which he had thus made and set in Order in the Six Days) he must acknowledge them to be also Natural and Created Causalitys then Produced and Actuated, (which indeed were the very Works of all the Six Days) because ever since there are manifestly such Effects, and therefore there must necessarily be some Causes thereof, either Supernatural or Natural; for such Order, Oeconomy and Polity can not be reasonably supposed to be Casual, because it is, not only most Regular, but also most Constant (which yet Epicurus, who was more Rational and true to his own Principles, did affirm) but must be either, as some others affirm, by such Immediate Divine Causation, which doth render all Philosophy (which is the Study of Nature and Natural Causes and Effects) Vain and Impertinent: Or otherwise it must be by such Natural Principles, Powers, and Virtues, as we have: as I have declared and proved to have been so Created and Instituted; and this indeed is that which we call Nature, Subsisting in all the Particular Natures, which do Particularly so Concur and Cooperate therein; not the●●●● any such Active Wisdom or Will in themselves, but by the●● 〈◊〉 Natural Principles, Powers, and Virtues, which God, who Crea●●d and Imprinted them severally and Particularly, did also so Coordinate and Direct Relatively and Maturely one toward another as that they should so Concur and Cooperate to the Universal Good, Safety, and Beauty of one another, and of them all, and consequently of this Universal Nature. As an Artist who makes a Clock or Watch, or the like, so frames the Wheels and Parts thereof, and so sets them together, and so applies the Weight or Spring thereunto, that they shall all Cooperate and Complete the Engine, for that Use, and the Production of that Effect, which he had Designed: and as Art, which is the Nature of Man, doth thus work by Artificial and External Application of Natural and Internal Principles, Powers, and Virtues, so doth Nature, which is the Art of God, Act and Effect the like, and more Curious Engines, who● by them, Naturaly and Internaly: whereby not only the Weight or Spring, but also the very Plastical Figuration, Gravity, Motion, and mutual Application, is so Caused and Produced, though without any such Artificial Wisdom, or Will, in any Automatous Compositum, more than in the Clock or Watch itself, but by Created Impressions in the one Naturaly and Intrinsecaly as the others are so Effected by Violent and extrinsical Application of that which is Natural in itself. And yet they who can affirm Sensation, and perhaps Intellection itself, to be only Motions of the Matter, might also, if they pleased, ascribe thereunto Sens and Intellect, (as some have affirmed Elementary Natures to be Sensitive) which would not only satisfy their Doubt heerin, but also confirm their Opinion of the other, though both be equally Fals, and most contrary to all Sens, and Intellect. And this acknowledged and agreed want of any such Wisdom and Will in Nature, which yet doth Produce such undeniable Effects, doth most Sensibly and Intelligibly prove a most Wise, and Willing, First Caus, that is, God, who, as I have already proved, that he Created all things out of Nothing in the Beginning by his Infinite Power, so he also both Created them in their first Chaos, and afterward Ordered them in the Six Days, and so Catartised the whole Frame of Nature with such Polity and Oeconomy, as doth Invincibly prove his Creating Wisdom, and Will, by these Created Effects thereof, which are so Naturaly Produced by Nature, as it is God's Creature, Artifice, and Engine; and yet itself hath neither Wisdom, nor Will Actively, as Intelligent Creatures have in themselves. And thus the rude Matter which of all others hath lest thereof, yet hath thus naturally in itself Motion to Union, and also to Station, and thereby doth Naturaly cast the whole Body thereof into a Perfect Orb, which is the most United, Uniform, and Capacious Figure; which also every Particular Body thereof doth Affect and Endeavour as far as it can, and doth Place all the Particular bodies in their due Position. And if Matter may Act thus Politicaly without any Policy in itself, Why may not also Material Spirits, which are more Spiritual and Active, have their Particular Plastical Virtues, whereby they may also Effigiate their bodies in fit and requisite Figures for themselves, Inorganicaly, or Organicaly, and Oeconomicaly, though they have no Oeconomical Wisdom, or Will, in themselves. And even in Sensitives the same Effects are Produced without their Sentiment, and so ●et Man, who Comprehends all these Inferior Natures in himself, consider his own Body; and whether he doth Caus and Order the Introduction of his Finger to Union, or the Falling down of his Body through the Air to Station, or can hinder them with all his Sens, and Intellect, or whether therewith and thereby he doth Plasticaly Figurate and Effigiate all his Members, or can add a Cubit to his Stature, or doth so perform those most Curious and Chemical Works of Nutrition, Augmentation, Sanguification, Seminification, and the like. And this Polity and Oeconomy is not Proper to any one Nature, but is Particularly in every one, and Universally in all, which are not only Subordinate, but do accordingly Communicate one with another. Thus every Individual Nature is a Compositum of more or less Principles or Parts, and more or less Oeconomicaly Composed, and Ordered, according to the Particular Nature and Orb thereof, which is heerin a Module of the great Orb of the Univers. So also all Specifical Natures, which are Homogeneous, do Comply and Consort together and open their bodies one to another, and so also Generate one another, and there is some Accord, though less among Homaeogeneous, and as we say, Par Pari; and there are certain Analogys and Confederacies between Heterogeneous; yea even Advers and Contrary Natures do thus Conspire together for the Common Good, as Rest and Motion to Union, which may be Upward, and to Station which is downward, and so Heat and Cold, Moisture and Dryness, do all make a fit Temperature for all Elementary, as well as Vegetative, and Sensitive Composita. And their own Proper Qualitys can not Actualy Exist without such Temperature of and with the rest; which is their Political Perfection, though the others be their own Proper and Private Perfections. and therefore in the Chaos, though the Elementary Spirits did then accordingly Constitute the Matter of their Four great bodies by requisite Proportions of Extension, Spherical, and Globular Figures, Density, Rarity, and their several Stations, and the like; yet they could not Actualy Produce their own Heat, Cold, Moisture, Dryness, and their other Active Qualitys, before they were Prepared and Predisposed by the Divine Spirit with fit Mistions and Contemperations; nor could they, or can they, yet Exist in their utmost Vehemence and Intention, without such Contemperation (which as I have said is most wonderfully Produced by Degrees out of their Potentialitys into such Mist and Contemperate Actualitys, more naturally than by their Actual Extremitys, which Violently Oppugn one another, and thereby endeavour to destroy one another) and Such Actual Concertation and Oppugnation, which at last doth destroy one or both of them; as Flame, which is almost continually Incensed and Extinguished, and the like: and yet these Contrary Qualitys of the Elementary Spirits are thus Naturaly Miscible, whereas the Proper Accidents or Affections of any Substances of Different Classes are not nor can not be so M●st in their Consubstantiated Composita. As in a Sensitive Compositum the Extension, Figure, Density, Gravity, Motion, and the like Affections of the M●tter are not so Mist with any of the Spiritual Qualitys; though they are United or Composited in the whole Compositum. Nor the Elementary Qualitys with the Vegetative, nor the Vegetative with the Sensitive, but as their Substances are of several Classes, which can not be so Mist as they of the same Classis, though Composed together, so they continue several in themselves, though they mutualy Contribute and Cooperate in the whole, because they Subsist in their own several Substances. And because Individual and Specifical Natures do thus Confederate, therefore there is also such a Polity and Oeconomy of the Universal Nature which doth Subsist in them all; and not only a Scale of Degrees, whereof I discoursed before, but a Republic of all the Cives and Societys' thereof. And as Beauty, Virtue, Piety, and their Symmetrical and Conformable Excellencies, are the most Excellent things in Nature, so is this Polity, and Oeconomy, the Strength, Goodness, and Glory thereof. Wherefore as he is no very good Anatomist, who though he may know all the several Members, Parts, and Particles, of the Body as they are in themselves, yet knoweth nothing De Usu Partium, and the whole Composition, Cooperation, and Benefits thereof; so he is no good Philosopher, who though he could know all the Atoms, and Corpuscles of Matter, and all Spirits, and Substances, and all their Accidents, and Affections, and the very Essences both of Substances, and Accidents; as well as their Existences, severally, as they are in themselves, yet knoweth not, or rather will not know any thing of their Mutual Union, Analogy, Confederacy, Cooperation, Oeconomy, and Polity, and all the Benefits and Advantages thereof, which God hath Created in and with this Republic of Entitys, which we call Nature; and so Nature doth accordingly Effect, not only for his own Use and Service, but also for his Contemplation; whereby he doth neither acknowledge God to be the God of Nature, nor indeed Nature to be Nature, nor her Mundus any Mundus, and so renders his own Philosophy no Philosophy; which are such Absurditys, that I doubt he who only reads this Discourse, may esteem it Idle and Superfluous, but if he also read their Discourses, he will find that they have made it Necessary. And I rather fear that all this, and much more that may be said, will not be sufficient to convince them, whose Delicate Wits are grown so Wanton, that they can not be pleased with any thing unless it be some Curious Novelty, and Ingenious Error, and so much delight to wander in the wild Labyrinth thereof; that they care not to be brought out of it; where I shall therefore leave them to themselves, and proceed in the beaten Path of Common and Solid Truth, which God hath set out and Reve●led in this History of Creation, wherein he hath showed us how it was his very Counsel and Design, thus to set the whole Frame of Nature in Order in the Six Days, whereby he did Perfect it, and distinguish it from the first Chaos; and as he did Proclaim the Particular Goodness of his Particular Works in their several Days, wherein they were so Ordered, so when the whole System thereof was finished, God saw every thing which he had Made, and behold it was Very Good: which Valde and the Emphatical Addition thereof plainly shows another Entity and Bonity of Universal Nature, Subsisting in all the Particular Natures besides their Particular Entitys and Bonitys, which were before declared. And this is the Law and Order and Oeconomy of the whole Household and Family of Nature, which indeed is Nature, and was thus Settled and Fixed in the whole Series and Cours thereof, and so still Continued by virtue of the Divine Benediction in all Successive Generation and Corruption; as the Psalmist saith, He Commanded and they were Created, He hath Established them for ever and ever, He hath made a Decree which shall not pass: whereby all things are thus Constituted and United into one great Compositum of the Univers, wherein they are all either Coordinate, and Inservient, or Subordinate, and Subservient one unto another. And particularly this whole Visible World unto Man, as I shall show hereafter, and Men and Angels Immediately unto God, the Author, and End, of the whole Creation.    

SECTION VII.  And God said, Let there be Light; and there was Light. And God saw the Light that it was Good. And God Divided the Light from the Darkness. And God called the Light Day, and the Darkness he called Night. And the Evening and the Morning were the First Day. 

EXPLICATION.  
God Produced out of the Aether the Proper Qualitys thereof, and particularly Light, whereby it was Perfected, and which was the Goodness thereof, Conformable to the Divine Wisdom and Will of the Creator, and Law of Creation. And he made Diurnal Light to be in one Hemisphere of the Aether, which was Divided from Nocturnal Darknesin the other, And so made Day and Night Artificial. And the Evening which Commenced from the Beginning, and the Morning of Diurnal Light, were together the First Day Natural.   

ILLUSTRATION.  
1. Of Aether. 2. Of Heat. 3. Of Light. 4. Of Color. 5. Of Day and Night. 6. Of the Goodness of the Works of the First Day.  
I. HAving before discovered and declared the General System of Nature, I sh●ll now more Particularly discourse of the several Kind's of Creatu●es as they were in the Six Days; whereof Aether is the First (being that Firmament of Heaven mentioned in the Fourth Day, and so made before) which is Supreme of all the Elements, and next to Superaether (which is Superelementary, as I have said, and probably was Perfected when it was Created in the Beginning) and yet Aether hath been esteemed to be the very Highest and Utmost Sphere of the whole World by Heathen, who made it to be their Superaether, or Caelum Daemoniac●m, wherein they placed all their chief Idols, which were the Planets and Stars thereof; being indeed not only the Highest, but also the the Greatest, and most Glorious, of all Spectable Creatures. And some of their Philosophers induced thereunto, or in compliance with the Popular Religion, did not only deny the Aether to be Elementary, and Igneous; but also seemed to doubt whether the very Matter thereof were Common and Homogeneous with Elementary Matter; as certainly it must be, if it be M●tter, (which is one most Common and Homogeneous Substance in itself, and only Diversified according to the several Accidents and Affections thereof, that are indeed Common to all Matter) and it must be Matter, otherwise it could not be a Body. And so is also the very Superaether, and all bodies whatsoever. But the Matter and Body of Ae●her is most Rare of all the Elements, because the Spirit thereof doth so Require it, and Caus it to be; and therefore, as I have said, it is Highest of all Elements, though not so Rare as the Superaether, which is therefore the Highest of all bodies. And so Rarity of Matter, because it hath less Matter in the same Extension, hath therefore some fitness and Analogy to a more Spiritual Substance, and is as it were a more Spiritual Body, as more gross Spirits are more Material: and this chief Elementary Spirit of Aether requireth a more Rare Matter than the rest, and so also doth Culinary Fire Rarefy, as I shall show hereafter; but yet, as I have said, the most Rare Matter is Matter, as well as the most Dens, and not Spirit, but of another Different Classis. And as the Body thereof is very Rare, so also it is very Fluid, though Rarity and Fluidity be not one and the same, more than Density and Consistence; yet as Density is Analogous to Consistence, so is Rarity to Inconsistence or Fluidity. And therefore an Adamantine, Golden, Brazen, or Specular Aether, or Planets therein, are rather Poetical, then Philosophical. And whereas Elihu saith, Hast thou with him spread out the Sky, which is strong, and as a molten Looking Glass, or Speculum? The word Sky, also signifieth Upper Clouds in the Original, and if it were to be rendered Sky, might be aswell understood of the Air, which is an Expansum, and spread out, as well as Aether; and that very Expansion seems to imply no Consistence in either of them: and the Comparison is not of a Consistent, but a Molten or Fusile Speculum, such as Water or the like: Now plainly the Text intendeth the Upper Clouds, whereof the precedent Discourse is in the Context, and which being Anhydrous do so Reflect the Light, like such a Molten Looking Glass. And yet Translators render Expansum (as it is Originaly) Firmament, in favour and compliance with Grecian Philosophy; whereas certainly the Air, which is also termed Expansum as well as Aether, is not Solid or Firm. And the Reason assigned why the Aether should be Solid and Firm is more Vain than the Hypothesis; which is, because it Moves one way, and the Planets therein another way, and therefore there must be Seven Spheres of them, and an Eighth of the Fixed Stars, and to these is since added a Ninth, and a Tenth, which must be the Primum Mobile, to solv these Phaenomena. Whereas in the First Day there was only one Circumvolution of the whole Aether, one and the same way, to make Day and Night, and so until the Fourth Day; and then we do not read of any such Division thereof into Spheres, as of the Disposition of the Water and Earth into a Terraqueous Globe, but only of the Creation of the Stars. Nor is this Supposition of Aethereal Spheres any Solution of the several Advers Motions; for perhaps the slower Motions of the Fixed Star●s (as they are therefore so termed Comparatively) which are also Advers to the Motion of the Aether may be as several, and then they must also allow as many several Spheres for every one of them, and so for any of the Planetary Satellites about another Planet. Also the Circumvolution of them by the Primum Mobile must be either by a Corporeal and External Impu●s, and then they must Cohere to it like the Circular Spheres of an Onion (which is the usual Comparison) which Cohesion will also make the Circumvolution Conjunct and one and the same way; as if you turn an Onion so about: otherwise if they do not so Cohere, no Motion of the Inferior Spheres will be Caused by the Circumvolution of the Superior or Primum Mobile, as if you turn a Wheel about an Axis without any Contact; much less can it Move all the others so many several ways; Or it must be by some Spiritual Potentia which must be either of another Spirit, and so Infinitely; or of itself, as indeed it is, and then the several Planets and Stars may also aswell have such several Potentiae in themselves, as the Primum Mobile, and so many several Spheres Moving themselves and their several Planets in them by such several and Advers Motions: Also firmness or Consistence is a Proper Quality of Earth, as I shall show hereafter, and not of Aether; and though the Aether be Mist with all the other Elements in some small Proportion, yet the Consistence which it ha●h thereby is very Inconsyderable, and less than of Air, and Water (which yet are Denominated Fluid bodies, and not Consistent) and is rather like the Terrene Opacity thereof, which doth not fix any Colour in Aether, nor Reflect like Earth, or Water, though very much Assisted by the vast Profundity thereof, which is somewhat Analogous to Opacity, as well as Density; as may appear by Deep Water which seems more Black, and Specular, then Shallow. The Spirit of Aether is Fire, as the very Name thereof doth Import; which also plainly declareth the common Opinion of the Ancient Grecians (though they who deny the Thing would also elude the Etymology.) And so the Persia●s, who worshipped the Sun, therefore Consecrated Fire, and used it in their Mysterious Ceremonies. And all Language, both Sacred, and Profane, hath ever styled the Sun Hit, which all Sens doth likewise attest, (though this also and any thing whatsoever will be evaded by a resolved Error:) and instead thereof Fire is placed in a new Invented Sphere or Province, which it must have in Conformity to the great Body's of the other Elements, and which is termed, Concavum Lunae, or Caelum Incognitum. All which Absurditys were only Philosophical Inventions to preserv the Idolatrous Reverence and Religion of Heaven, which is now together with them to be Exploded by Christianity. Nor do I suppose Aethereal and Culinary Fire to be several Elements Genericaly Different, because they have the same Proper Qualitys, Heat, Light, and others; though they may perhaps D●ffer more Specificaly; because Aether hath other Proper Qualitys, as Circular Motion, and Influential Virtues, which may not be in the other, or at least not Actualy; as the Elementary Earth hath Magnetical Virtue, wh●ch is not Actualy in all Terrene bodies: and there is certainly a grea●er Mistion of the other Elements in Culinary Fire, which renders it more Impure than Aethereal. But there is Heat very notably in Aether, which is Instrumental in the Rapid Motion thereof; for Heat being a most Active Quality is also very Motive; I know not whether any Actual Heat can ●e without Actual Motion; though Heat be not only Motion, nor Motion Heat, as I shall show hereafter. And this Motion of Aethereal Heat must necessarily be Circular, because, as I have showed, if there be more Motion than the Body Moving can Exercise and Expend Directly, it will Move it Circularly; and Aether can not Move any other way; for being more Rare than Air, it will not Move Downward into it, and being more Dens than Superaether, which is also Superelementary and most Heterogeneous, it can not Move Upward into it; but being already in its own Proper Sphere, and Station, it Moves only in it, which must be Circularly; and therefore also it Move● Perpetualy, because it is Moved by its own Proper Potentia, which is always Actual in itself, and not Corrupted or Obstructed by any other; and it therefore Moves Equaly, because there is none other Causality to make any Increments or Decrements thereof. And it is by a Spiritual Quality in itself which is not to Rest as the Motion of Matter. Nor is it Invaded by the Supe●ae●her; and it is Defended from the Ambient Air by that Rapid Motion, which affordeth no Time requisite for the Air to Operate upon it: and therefore it is more Ingenerable, and Incorruptible, than the Inferior Elements, and probably doth not Emitt a●y of its own Matter: and yet by its Emissary Rays is itself the greatest Operator of them all, and doth Generate and Corrupt them; and so generally all Superior Elements do most Operate upon the Inferior, and the Inferior less upon the Superior. Nor doth it need any Fuel, because it is not continually Incensed, and Extinguished, like Flame, whose Individuality is therefore Varied as Successively as the F●me, but Aether hath its own Spiritual Potentia always Actual in itself, whic● is not Corrupted nor O●structe● by any other●. But I conceiv that the Regularity of the Aethereal Circumvolution Exactly in every Day Natural is from a Special Quality which was also Actuated therein in this first Day and so continueth, and is a Natural Motion thereof Analogous to the V●rricity of the M●●net, whereby it reduceth itself to the Regularity of ●ts Polar Position. And this I colle●t from the Text, wherein 〈◊〉 said, that God so made Day and Night the●in: and though the Proper Aethereal Virtue according to that general Power thereof doth so carry it about with a Perfect Regularity, yet since it hath been Accursed and Blasted as well as Earth for the Sin of Man there are many particular Alterations, Generations, and Corruptions, appearing in it, such as Maculae, Comets, and the like; as I shall show hereafter, which plainly prove both that it was Mist with the other Elements, and was a Generated Compositum in the first Perfection thereof, and that now it is Imperfect: and yet the Diurnal Motion thereof is still as Regular as before, as well as the constant and Immovable Position of the Earth: and therefore most probably there is some other Special Quality which doth Preserv it in that Regularity, as Verticity doth the Earth and Magnets in their Polar Positions. And as this Element is most Active and Operative, so God, who doth nothing in vain, and is styled The God of Order, and not of Confusion, did therefore first Perfect it, and Produce the Active Qualitys thereof, as the Chemical Instruments of Nature, whereby it was first set on work; and so at last when he shall Dissolve this whole Elementary World, it shall be by Fire, both Aethereal, and Culinary, Congregated and Condensated (as before the Fountains of the great Deep were broken up, and also the Cataracts of Heaven opened) and shall thereby again Melt down this whole Inferior Globe, if I may so speak, with a Deluge of Fire, as he did formerly overflow the Terraqueous Globe, with a Deluge of Water; whereof he hath thus far declared unto us the manner, but not the Time; for Of that Day and Hour knoweth no Man, no not the Angels in Heaven; nor may we compute it by any Motions of the Heavenly bodies, or of any of them; for this Dissolution not being Natural, but Violent, doth therefore attend no Natural Causality, but may be at one Time as well as another.  
II. The Spirit of Aether being Fire, the most Proper Qualitys thereof are apparently Heat, and Light; which are neither one and the same in themselves, nor do Immediately Subsist or Proceed in, or from one another, but both in and from the Substantial Spirit. For apparently one may be Actualy without the other, as Heat without Light, in Fume; and if there be not also Light without Heat, as in the Gloworm, and other such bodies, yet certainly the Actual Heat is not Proportionable to the Actual Light thereof: and here in the Text Light only is Named, and not Heat, though they are partly Synonymous in their Original Etymology, and very Congenerous and Social Qualitys in Nature, Proceeding from the same Substantial Spirit. But I can not conceiv Dryness, as I have said, to be any Second Quality Proceeding from Heat, nor indeed very Symbolical or Homaeogeneous with it, but rather another Collateral Quality of Earth, and Indifferent between Heat, and Cold; for Vapours, Oils, and the like, which are very Moist bodies, are more Inflammable than Salts, and Ashes, which are very Dry, and all Heat doth Melt or prepare for Fusion, which doth Actuate Moisture; wherefore all Consistent bodies generaly are Actualy Cold, and Actualy Dry, or at least, Indifferent to either Heat, or Cold, to be Actuated in them. But the Proper Action of Heat is to Heat, or Univocaly to Generate or Produce Heat out of other Inflammable bodies; which thereby it doth also Move, because as I have said, it requires a most Rare Body, and so when Heat begins to be Actuated, it begins to Rarefy the Body Heated, which being an Expansion thereof, necessarily causeth some Local Motion: and so it Melteth and prepareth for Fusion by Rarefaction, and even Iron Heated doth Swell before it Melt; and in order thereunto it doth convel and Corrode the Parts of the bodies, as may appear by the Operation of Aqua fortis in Dissolution of Metals: and as it thus Operateth in respect of Corporeal Rarefaction, or Comminution, which is Preparatory thereunto, so it is Spiritualy Active in itself, and Causeth Motion, as a fit and Analogous Instrument thereof, aswell as in its own Aether, as I have showed; though that be probably as Rare as it can Naturaly be, because it is the most Rare Element, and can not be more Rarefied by any other Elementary Quality, and hath already Produced the greatest Rarity that it can in itself. But though Motion be such a notable Instrument of Heat, as generally it is also of all the Operations of Material Spirits upon the Matter, yet neither Heat nor any others are only Motion, as I have formerly showed generally, and shall now show particularly concerning Heat, which is not so much Caused Originaly by Motion, as it is a Caus thereof, though the Generator may Generate Heat, which was Potentialy before in the Body wherein it is Actuated, by Motion, as I have said, Mediately, but more Immediately by Rarefaction; and it's own Aethereal Motion is Caused by its own Natural Heat, and not Heat by Motion: for so Light and Heat were Created in it first, at least in order of Nature, be●ore there was any such Motion or Circumvolution of the Aether, which followed thereupon, and whereby God Divided the Diurnal Light from the Nocturnal Darkness; and so made Day and Ni●●t Artificial. Also if Motion be Formally Heat, and Heat Motion, then Cold which is the Contrary thereof m●st be Rest, and Rest Col●; which it is not; for it doth both Expand Ice, and also Compress Water in the Sealed Wether Glass; and certainly Expansion and Compression are not without M●tion, because they Vary the Extension, and consequently the Locality of bodies so Expanded or Compressed. Nor are Motion and Rest Contrary Actively, but only Advers Localy; for Rest is not Active, and therefore Motion cannot be Actively Contrary to Rest; a● I have showed: but Heat and Cold are both Active, and Activ●●y Contrary. And if any can suppose that Heat is a Motion one way, and Cold another way, I desire them to assign the different Local Motions of these, or any other Spiritual Qualitys, which they never yet have done, nor indeed can do, because they are no such Motions Naturaly. Certainly Heat and Cold, which are most Contrary Qualitys, require answerably Contrary Motions: but as there is no such Contrariety between Rest and Motion, so neither is there in Motion itself, whereof there is only a Local Opposition, as I have said: for Motion is only one and the same Principle, from which no such Active Contrariety can Possibly proceed: though it may be an Indifferent Instrument of Contrary Agents, as of Heat, and Cold. Again, Heat and Cold may be M●st together into one Temperature, which we call Tepor, and that is both Hit and Cold, though Mist, and more Remiss thereby; whereas Opposite Motions can not be so Mist, for if Heat should be by Local Motion one way, and Cold by it another way (which though not Properly Contrary, yet must be Diametricaly Opposite and Advers) than one such Motion must necessarily stay and stop the other, mutualy, whereby there should be no Motion at all, and consequently neither Heat nor Cold: and this Tepor is, as I have said, per omnia, and not only per minima, much less by any Imaginary Parallel, or Meridional Lines, or the like, which yet must Intersect, and thereby also the Moving Parts must stay and stop one another: and I suppose if Mathematical Philosophers would pleas to reconsyder Local Motion according to Mathematical Rules, they would easily discover the Vanity of any such Hypotheses. But as Heat doth thus Caus Motion by Rarefaction, Segregation, Corrosion, and Comminution, of some Parts, so consequently by Condensation, and Congregation of others; and so it is said to Segregate Heterogeneous, and Congregate Homogeneous Parts; because, when the whole Body is Rarefied and in Fusion, the Homogeneous Parts Naturaly Congregate themselves, and the Heterogeneous are thereby Segregated. And so in making of Salt the Vapours go one way and fly Upward, and thereby the Salt goeth together another way, and Sinks Downward. Also thus though Heat doth Immediately Rarefy, it may Mediately Condensate; and as it doth Immediately Melt, so also Mediately Constipate; as by Rarefying the Water, and Melting it more into Vapour, it Condensates and Constipates the Salt, and more notably in Syrups, Tarr, and the like, which will be boiled into a Gumm, or Pitch, or into a Consistence beyond them. And so it may have many other such Collateral and Consequential Operations and Effects. But there is not only Heat Inherent in the Igneous Body; for plainly it heats at a very great distance, which must be by Heat Emanant, because all Operation is by Contact; for as there is no Vacuity between Entitys, so neither in Operations, between the Operator and Operated: and that there is such Emanation both of Heat and Light I shall plainly show hereafter, and also now observe, that there is another wonderful Property of Emanant Heat, which is Attraction, and this is indeed the chief End of the Emanation thereof, by which it doth not only heat at a distance, but also draw other bodies to it, whereby it may more nearly and more strongly Operate upon them by its Inherent Quality from which the Emanant floweth forth, as I shall also plainly show hereafter concerning Electricity. And such an Attractive Heat is that which is called Vital, whereby Animals Nourish themselves, Attracting their Foams, or Materia Nutritiva, by this Heat, and then Firmenting, Concocting, Congregating, Segregating, and Exercising all the other Properties thereof in order to their Nutrition. Also to this purpose there is a double Power, or rather several Degrees of Heat, whereof one is Calefactive, and more Moderate, and Temperate, which Generates, Nourishes and Fosters, as the Te●●● of the Spring, Incubation of Fowls, and the like; and the other Caustike, and more Intens and Torrid; which Corrupts, Destroys, and Burns, as in all Incendia. But certainly Heat itself is Generated only by Production out of Potentiality into Actuality, as I have said, either Univocaly by Fire alone; as when Wood burns in the Fire, and the like; or Equivocaly, which may be by many other Equivocal Causes, whereby the Potential Heat may be freed and delivered out of its Chaos, and Prison of Potentiality. And so it is Generated by Motion, as by Collision of a Flint and Steel, or by rubbing of Firecanes, wherein one may smell the Fire before any such Collision or rubbing, which was ready to break forth, and is freed by such Commotion, and the Fiery Vapours or Corpuscles thereby discharged; and so by Contrition, as Coachwheels will sometimes be fired; and generally all Terrene Bodies Rubbed do heat, because, as Earth hath the greatest and grossest Mistion with all the other Elements, so it hath commonly a notable Portion of Fire in it. And it plainly appears that the Motion is only Instrumental heerin, because other things do thus also Equivocaly Generate Heat; as Water cast upon Quicklime, and Vapour in Thunder-clouds, Hay-stacks, and the like: and it likewise appears that they do only thus Equivocaly and Instrumentaly Generate or Produce it, because the Flame thereof afterward will be Extinguished by Water, or blown out by Motion like any other Fire. Nor may we wonder much at the large quantity of Fiery Flame which is thus Produced out of a little Wood, or Gunpowder, or the like, when we consider ●he great Rarefaction of Water into Vapour, and the Vapour of Fume, which Incensed is Flame, is yet more Rarefied; as may appear by the very quick and direct Ascent thereof, while it is in Flame, through the Ambient Air; whereas afterwards it Ascends more slowly and in rolling Volumes, or Cincinni of Smoak. And indeed we hardly perceiv or can conceiv how suddenly the Individual Flame passeth away, and is Altered and Re●novated. Certainly Ignes Fatui, Stellae Cadentes, and the like, Continue much longer in their Individualitys; which is through their more Temperate and Generative Heat, whereas the Fire of Flame is more Caustike and Corruptive, and both Generates and Corrupts so suddenly. But Fire in Iron Candent (which is not Iron and Fire Individualy several, nor Fire only in the Pores of the Iron, as hath been supposed any more than in Fume) for so Glass which is Imporous will also be Candent; but, as I have said, the Fire wherewith the Earth of the Iron is Mist, and which was before in it Potentialy, being now Actuated, doth Appear and Operate in it; and because it doth Emitt none or very little of the Fiery Vapour or Fume, therefore doth not Flame, or very little, and so retaineth the same Individual Fire Actualy in itself much longer; which may be so Actuated in it again, and again; because the Fire thereof is more fixed in the Mistion, and less Volatile: whereas if a very strong Coal, as of the best Oak, or Birch, or the like, be Incensed and Inflamed very long in a Furnace, (which it will endure and yet come out Whole and Firm) though it may be made Candent again, yet it will not so kindle nor burn afterward, as it did before the Fiery Vapour thereof was Emitted and Volatilised. And whereas some have Projected to make Fire Perpetual, I esteem it Possible if the same Individual Fire could always be continued in Actuality in the same Body, as in Iron, or Gold, or the like (as it is in the Sun, and Aethereal bodies) but not Practicable (otherwise then as in our new Iron Harths, which do not only Reflect, but also add the Actual Heat of the Iron;) because the other Elements, which are Predominant in the Mistion thereof, and Ambient about it, do always Oppugn it, a●● though, while it is in Act, it doth notably prevail against them all, yet at length they Overcome and Extinguish it by their Density, or Cold; and if Nature had not armed them all against it, there would be a present Conflagration of them. And so Perpetual Fire would make a Perpetual Motion, which is Possible, and not only Actual in Aether, but also in Water, and yet not found to be Practicable by Art. Also Fire is Corrupted by its own Vehemence; for by Rarefying the Body wherein it is, it Dilates and weakens itself; and lieth more open to the Air, which thereby hath greater Advantage, and Power over it, nor indeed can any of these Contrary Qualitys Exist in their utmost Intention and Extremity, which is contrary to the Common Law of Nature, and their own Particular Nature is to be Mist in Contemperature, or at least to Oppugn others; and if either that Mistion, or Combat ceaseth, their Activity also ceaseth; and so they return into their Potentiality, as I have before showed. But Fire as it is a Hit Spirit may be overcome with Cold, as Flame by the Ambient Air; and as it requireth a Rare Body, so it is Oppressed or Choked by ●ore Dens bodies, as Water, which doth not Extinguish Fire by Cold, (though it hath some Actual Cold in it) so much as by the Fluid Density thereof, which Insinuateth into, and Invadeth all the Fiery Body; and so Water Actualy Heated will quench Fire as well as Actualy Cold; for that Actual Cold is very soon & easily overcome by the Fire: and W●rm Water is somewhat more Rare Vaporous and Insinuative, and by the Actual Heat the Fiery Body is more opened unto it (as Univocal Spirits do generally open their bodies one unto another) whereby it doth as well or better prevail against it then Cold Water. Also warm Liquors Tinge or Die better than Cold by their Insinuation, but Clammy, as Milk, and the like do most notably Suffocate Fire, yet if the Fire be not by such Insinuation Penetrated, but only covered with some Continuous bodies it will not be Suffocated, because its own Body is the same, and not Altered thereby; and therefore Iron Candent in a Box continues hit almost as long as it would out of it, whereas Flame which is only a Fiery Vapour is soon put out by an Extinguisher; which returns the Vapour upon itself, and so stifles the Flame: And if Coals of Fire be covered with some Ashes, the Fire in the Body so covered doth long continue, though the Flame Emitted be presently Extinguished thereby. And therefore it is to be observed, that as Fume is a Niggard, because it is not Incensed, so Flame which is so continually Emitted, is a great Waster of Fuel, and of the Actual Heat thereof, which still passeth way; and because it Ascends, doth less Diffuse the Heat, but is therefore fitter for Boiling; for it being a Fluid and Subtle Vapour, doth embrace other bodies with the Inherent Heat thereof, which is much stronger than Emanant Proportionably, and by such Insinuative Penetration it doth better Melt Brass, and such other Metals, that are more Penetrable by it, and more easily Fusible in themselves; whereas Iron is so Robust Contumacious and Consistent in itself, that it doth not yield much to Flame, but is to be Melted by the Contact of Inherent Fire of Charcoal, and the like. Again, if Fire can overcome its Enemy wholly, than it is more Augmented by the Potential Fire thereof, which it Univocaly Generateth and Produceth also into the same Actuality with itself; as Water cast in a small Proportion upon a very Ardent Fire doth increase it, and Assist it (as Smiths commonly find by such Practice) and I suppose Fire may be made so Intens, as to burn and spend the very Fume and Fuligo of the Fuel. Also there is apparently an Antiperistasis between such Contrary Qualitys (though some pleas to deny it by a greater Antiperistasis of Contradiction) which doth Excite them mutualy, but especially the Victor, which is commonly Fire; and this is the very Nature of their Contrariety, which, as I have said, Marcet sine Adversario, and the Conqueror is both Continued in his Actuality, and Increased in his Activity, by the Combat. And that I may not seem to speak Metaphoricaly; I shall plainly show that there is Realy such an Intentional Conflict in these Inferior Natures, though neither Sensitive, nor Intellective in themselves. For thus is this Combat between Heat and Cold Managed, as it were, in a form Battle; wherein first they draw out their Forces to their Frontiers, not only their Emanant, but also their Inherent Powers, and not Circumferentialy after their ordinary manner, but Purposely and Directly, to that Part, and toward that Point, where the greatest Opposition is; and whereas otherwise their greatest Power is generally in their Centre, where it may best Unite and Fortify itself, (for the same Politic Reason to Preserv and Defend itself) it doth now Issue forth to the very Confines of its own Body, and there Encounter the Contrary Quality which would destroy it. As in a Boiling Pot the Bottom thereof which is next to the Fire is most Cold, so as you may safely feel it with your Hand; and so it is observed that the Vital Heat is Internaly greater in Winter then in Summer: for Contrary Qualitys not Mist but Actuated in several Substances do thus Resist one another, as Homogeneous Qualitys do Evoke and open their bodies one to another, and are more ready to Unite and Combine together. And where one Contrary Quality doth begin to prevail against the other, that Retireth back again to its Centre where it is strongest, as Heat to the Stomach. And so in Vesse●s of Beer frozen, and, as some say of Sack. But if one prevail so far against the other as to Rout and Profligate it, than it flies away in Vapour, or such Fugitive Corpuscles fit to retain i● as in Flames, and Dissolutions, and the like. Now whereas it is said that the Motion of Fire is upward toward its own Element, though it be true that generally it is so, yet I do not conceiv that to be the Reason thereof, because Local Motion Upward, or Downward, is Immediately of the Matter and Body, and not of the Spirit; and therefore Aether is Uppermost, Because it hath a most Rare Body, and so Flame Ascends Upward, because it is Vapour Accensed, which by that Accension is also more Rarefied; and whereas that is Properly Culinary Fire (wherein anyother Element may be Predominant in the Mistion thereof) Vapour or Water Rarefied is the most fit Body to retain it in its Actuality; for Air, though as Rare, yet hath a Proper Quality Contrary to Heat, that is Cold, as I shall show hereafter; whereas the Moisture of Vapour is Indifferent, as I have said, and therefore it exhibiteth a most Lucid and Subtle Fire, and such as is most like to Aethereal: but if the Fire be Actuated in a more Aqueous or Terrene Body it doth, and necessarily must, Descend; and Aurum Fulminans Incensed flies every way, with the several bodies more Rare, or more Dens, that are Segregated and Dispelled by the Explosion.  
III. The other Quality of Aether is Light; which as it is most Glorious in itself, and doth Actuate the Visibility of all this Spectable World, so by the Spiritual Analogy thereof, it doth not only discover the Nature of other Elementary Qualitys, but also of Vegetative and Sensitive Qualitys, and the very Substances of Spirits in some respects, Symbolicaly and Hieroglyphicaly; so as I can not conceiv a fitter representation thereof to Sens then Emanan● Light, which is more, as I have said in Statu Separato then Inherent, and more Visible than Magnetike Virtue: and though Light be not itself a Substance, but an Accident, yet Accidents are Real Entitys aswell as Substances, and have as Real Properties, and Real Coextension; which may be, according to their Nature, Analogous to the like Properties of Substances. And as Heat is the most Chemical Instrument in Nature, (and therefore some Chemists have styled themselves Philosophers by Fire) so Light is a most Philosophical Instrument; and a more exact Study of Optic, Dioptrike, and Catoptrike (that is, of Physical rather then Mathematical) might render us Philosophers by Light; wherefore as I recommend the more Curious and particular Inquisition thereof to others; so I shall now generally and occasionaly hereafter make some Philosophical Observations thereupon in my ensuing Discourses. But though Light be such a Conspicuous and Consyderable Quality, yet I do not therefore suppose it to be any Substance, much less a Body, or having any Corporeity in itself; and shall prove it to be no more a Corporeal Substance than Heat; and yet I do not remember that ever any hath affirmed Heat to be any such Substance, though Heat and Light be very Homogeneous and Analogous, and which is yet more strange, not Inherent Light, but only Emanant is thus esteemed Corporeal, though Inherent be far more like to such a Substance then Emanant: but because Inherent is already in a Body, we look upon it and the Body in Gross, and so take them both together; whereas Emanant is Emitted out of the Body, and is not Inherent in any other Body, and therefore some suppose it to be a Bodily Substance in itself; because they do not distinguish between Substances, and Accidents, whose Difference nothing can more discover unto us then this Emanant Quality, which is so far Different from the Substance that it is even Localy Separated from it, though Originaly and Continualy Radicated and Subsisting in it. I have already showed that the whole Work of the Six Days was no Creation of any new Elementary Entitys, either Substances, or Accidents, but only a Production of Substantial Composita, or of the Actualitys of Accidents out of their Potentialitys; and such, & none other, was this Production of Light in the First Day, as I have also more particularly showed in my former Enumeration of all the Six Days Works: whereas the Substantial Aether was one of the Heavens expressly mentioned to have been Created in the Beginning, and so the Air was another, and both were then totaly Dark, and afterward Illuminated by this Production of Light out of Darkness, as a Lamp is now Lighted by Successive Generation, or Production of Light, as an Accident out of the Potentiality thereof into Actuality; which also declareth the Original Generation thereof to have been none other; though Incension seem to be as like to a Creation, and Extinction to Annihilation, as any other Instances I know in Nature. Also the first Light was only Inherent in the Aether, or Emanant from that Part thereof wherein it was Inherent into other parts of it, but not into the Air which was not yet Expanded or made Diaphanous and fit to Transmitt it, still in the Chaos of itself as well as Water, and Earth, until the Second Day: for if the Light, then also the Heat of Aether, should have been Emanant into it, and that should have been Transmitted to the Water, and so caused the Vapours to Ascend in the First Day; which plainly was not, until the Second Day. Wherefore if this Light were a Substance in the Air and Water, and not only an Emanant Quality, flowing from the Inherent Light of Aether, then either God must have Created more parts of that Luminous Substance in the Air and Water in the Second and Third Days, which is Fals; or Produce it out of them as he did before out of Aether: and so we must affirm the Air and Water to be Inherently Luminous in themselves, which they are not; otherwise there should be no Day and Night Artificial in them, as there is; or they must produce out of themselves a new Substance, which was not in them before, that is, Create it, which is Impossible: wherefore it must necessarily be only such an Emanan● Quality of Aether, as I have declared of the Inherent Aethereal Light Produced in the First Day, and then flowing into other Parts of the Aether, which was Prepared and Perfected in the First Day, and afterward into the Air and Water in the Second and Third Day, when they were Prepared and Perfected, and thereby made Diaphanous and the Obstruction of their Informity and Inanity removed. And the very manner and way of Emanation, being a Transition Localy from the Inherent Quality, which is Localy in the Substance, into the Diaphanous Body, which is Localy Distant from it, doth plainly prove it to be an Accident, or Accidental Quality both Realy and Localy Different from the Inherent Light, and also from the Lucid Substance; because it is Originaly and Continualy Radicated in the Inherent Light Immediately, and Mediately in the Lucid Substance, wherein it doth Subsist and not in the Diaphanous Body, into which it is Emanant; nor is it any Part thereof, nor Mist, or in any kind Congenerous with it, which doth plainly show Emanant Light, and all other such Emanant things not only to be Accidents, and of an Inferior and Different Nature from Substances, but also from Inherent Qualitys; for though Emanant Qualitys do Spiritualy according to their Spiritual Nature Subsist in their Lucid Substance by the Mediation of their Inherent Qualitys, yet Coextensively and Localy they Exist in the Diaphanous Body; wherein they do not so Subsist, as in the Lucid Body, neither do they so subsist in themselves, but are Instantly Removed with the Lucid Body; wherefore they are neither Substances in themselves, nor Mist with the Diaphanous Body wherein they Localy are, but do not Spiritualy Subsist. And conformable hereunto are all the Phaenomenae and Sensible Experiments of Emanant Light, for so it is Moved and Altered in the very Locality thereof according to any Local Alteration of the Inherent Light, and Lucid Substance, and not according to any Local Alteration of the Diaphanous Body; though it be Localy in it, as an Ub●, only Definitively, that is, where it is, and in so much thereof as it is, and not elsewhere, nor in any more Place than it is; but not Circumscriptively, and much less Subsistentialy, as it is in the Lucid Body, to which nothing doth Unite it, but such a Spiritual Subsistence therein. And this Locality thereof in another Body Coextensively doth Sensibly represent the Coextension of Spirits in Matter. And as it is never Actualy in the Inherent Quality of Light or Substance of the Lucid Body, because it is Emanant out of them both, so it is never Potentialy in the Diaphanous Body, as it is such, because as such it is only Diaphanous or fit to Receiv it into itself, as Matter doth Spirits; (which it may also represent unto us.) And itself is sometimes Actualy, and sometimes Potentialy, Produced and Reduced by a most Momentaneous Generation, for if the Lucid Body be in a Diaphanous Body, the Emanant Light will be as Actual as the Inherent; and if it be Obnubilated with an Opacous Body, it is in the same Moment Reduced to Potentiality, which also sensibly discovereth Actuality and Potentiality. And so in a Moment it passeth from Heaven to Earth, though I do not affirm, or conceiv, that Motion to be Instantaneous which is through so vast a Space, (whereas no Motion can be through any Space or Extension, which hath Part beyond Part, though it be never so little, Properly in an Instant; because it is from one Part or Term to another; as I have said) yet it is so Momentaneous, that to us it is as it were Instantaneous, so as no Mathematical Science, or Human Wit whatsoever, can perceiv, and assign any Difference: and yet we must acknowledge that it is vastly Different in itself, which is also another very wonderful Contemplation, if it be Curiously consydered, and may well be Reposited among the other Mathematical Mysteries which I have formerly mentioned. Certainly there is not, nor Possibly can be, any Physical Discrimination or Dissection thereof▪ as of a Body or Bodily Substance; for it is Impossible by any other the quickest Motion in Nature of any Opacous Body Interposed to cut off any Part of a Ray, or to prevent the Reflection thereof; which also Sensibly proves it not only to be no Corporeal Substance, but of another Nature far Different from it, and also Different from Inherent Light, for it doth not thereby Return or Recoil into it, but Reflect itself, and continue still in its Actual Emanation, though in another way; to preserv itself in its own Different Actuality, as every thing Naturaly doth; and this also shows the Specifical Oeconomy of such Different Natures: and that Accidents can not be Annihilated more than Substances, or Matter itself: (and consequently not Created) and therefore a Ray of Light can not Possibly be Dissected, for than it neither Subsisting Actualy, nor Potentialy, in the Diaphanous Body, wherein it doth Localy Exist; but in the Inherent Light and Lucid Substance, as I have said, if it could be Dissected and cut off from them, it could neither Subsist in itself, nor in the Diaphanous or Lucid Body, nor in any other, Actualy nor Potentialy, nor in any manner whatsoever, and so should not only Vanish or Disappear to us, but totally Perish, and not be any thing, either Actualy, or Potentialy, or in any manner whatsoever, and consequently be Annihilated: whereas if the Inherent Light be Obnubilated it returns into it, and into its Potentiality therein, out of which it will as suddenly proceed and flow forth again into Actuality, when the Obstruction is removed: or if the Inherent Light be Extinct, it also is Reduced thereby into its Potentiality, as well as Emanant Light, and so both into their Potentialitys in the Substantial Spirit, wherein their Accidental Essences do Originaly Subsist; nor doth either Inherent or Emanant Light add ●ny Material Density or Gravity to the Lucid Body, for no Spiritual Qualitys though never so much Conspissated Spiritualy (and though as I have said such Spiritual Conspissation be Analogous to Material Condensation) do add any Gravity to the Body; as an Iron Candent which is very Fervid and Lucid, yet is not Heavier than when it is Cold; nor is the Air, unless it be also Condensated in the very Body thereof, more Grave by Night then by Day, or in Summer then in Winter: and therefore Planets do not fall through Aether, though they have more Inherent Heat and Light: Much less is any Body Heavier when it hath more Heat and Light Emanant in it: and the same may be Curiously tried by any Opacous Body poised in Water, which will not rise by any sudden admission of the greatest or most Spiss Light into the Water, though it will afterward Sink by Heat, which is not because the Heat doth Levitate, or Light Gravitate, the Water, by Impregnating it with any more Rare, or Dens, Matter in themselves; but Heat doth Spiritualy Rarefy the Water itself, and so consequentialy Levitate it, whereas Light doth neither Levitate, nor Gravitate it: and yet if it were Matter Impregnating the Water, or Penetrating the supposed Pores of any Diaphanous Body, it should thereby Gravitate; but indeed there is no such Penetration of Pores by Emanant Light; which certainly is not a Body, because though it be not Mist with it, yet it Penetrateth the very Diaphanous Body itself per omnia Punctae, for turn an equally Diaphanous Globule against the Light which way you pleas, it will be equally as Diaphanous one way as another; which could not be if the Rays did pass only through Pores, as some suppose; unless we should also suppose it to be all Pores, and consequently no such Globulous Body. Also this is most apparently contrary to all the Laws of Refraction, which are always in Direct Lines from one Point to another within the Diaphanous Body itself, and by most Regular Inflections, as I shall show hereafter, and not through any such Porous Meanders and Diverticles: and indeed Diaphanous bodies, as Aether itself, through which the Sun doth Eradiate, are of all others lest Porous; and if the Light did only Penetrate through some more Rare Matter in these Pores, then that being therefore Diaphanous, it must Penetrate through the very Bodily Matter thereof, which no Body can do, or through other Pores of that Porous Matter, and so Infinitely, as I have showed, or through Interspersed Vacuitys, which is as Impossible as the other; and if it were Possible, yet it should be no Diaphaneity, but only a plain Phaneity; as when we look through a Sieve, or Silk, we do not therefore say that the Sieve or Silk is Diaphanous, as the Air; and the Air could not be so Totaly Diaphanous as it is, unless it were a Diaphanous Body throughout in the whole, and not only in the Pores thereof. And as several Specifical Qualitys may be in the same Place per omnia, as Heat, and Light, so also several Individual Lights Emanant, which must necessarily D●ffer Individualy; because they Subsist in several Lights Inherent, to which they belong, and to their several Lucid bodies, and which doth also appear by the several Shadows that they cast, which being several Privatives, do evidently prove the Positives to be several. So if the four Walls of a Room be painted with four several Colours, Black, White, Blue, and Yellow, though the Rays of Light Reflected from them Penetrate one another per omnia, because they fill the whole Room, whereby the several Colours may be seen in every Point thereof, yet we see them several and Distinct, and not Mist or Confounded. By all which it plainly appears that Local Union per omnia is no Perfect Generative Mistion, and much less Aggregation. Also when Rays Intersect one another in the same Point, and are Decussated and Inverted, yet being afterward Reflected, whereby they become Objective to the Sight, they represent their several Colours Inverted. But if they be Colorate themselves, being Tinged by passing through several Painted Glasses, and be so Reflected Objectively in their Local Union, they represent a Mist Color, as I have formerly showed; though that be only a Local, and no Perfect Union; because they are still several Individuals belonging to their Individualy several Inherent Qualitys, and Substances; and therefore are not United into one Proper or Perfect Compositum, but only become Objectively such to the Sight; and when the Rays of Light are Incolorous themselves, because they are not Objective, but Vehicular, as in the whole Room, though they be then also Localy United, yet they do not represent any Mist Color, but their several Colours, otherwise we could not see them Distinctly: and the Image thereof will never be so Confounded in the Focus by such their Intersection, but that being Reflected they still appear several. And thus as Light, and other Spiritual Qualitys, so also several Spirits or Spiritual Substances may be together in the same Place, and Penetrate one another per omnia, as well as they do the Matter in Consubstantiation; because, as I have said, they are only in such an Ubi Definitively, which is Common to them all, and not Proper to any of them, as Circumscriptive Extension is to the Matter; but therefore several bodies Unmist, and of several Extensions can not Possibly be in the same Place; which, as I have before observed, is one of the grand Differences between bodies and their Extension; and Spirits and their Spiritual Qualitys, and the Coextension thereof, and doth plainly prove Emanant Light to be such a Spiritual Quality; because apparently Several Lights are in the same Vli, whereas bodies can not so be therein. And so also the Motion thereof is not only Different, but Advers to that of the Matter, which is from the Circumference to the Centre, whereas this is most evidently from the Centre to the Circumference, otherwise it should not be Emanant. And now I shall farther discourse of the Emanation, Transition, and Retreat of Light, which are all such Spiritual Motions, as shall plainly discover them to be far Different from the Motions of Matter, or any Affections thereof, and also most wonderful in their own Spiritual Nature. And first, the Emanation thereof is very Consyderable and Admirable, as I have before described it, Subsisting in one Substance, and Existing in another, and heerin more Admirable than the very Inherent Light, which doth Immediately Subsist in the same Substantial Spirit thereof, and doth Exist always Localy with it in the same Body: but because these most Active and Energetical Qualitys of the first and most excellent Element, Heat, and Light, are thus Originaly Inherent and Confined to the Body of their Substantial Spirit, and no Operation can be at any Distance, but only by Immediate Contact of Substances, or Qualitys; therefore they are Armed and Instructed with these Emissaries, which they send forth through all their Sphere of Activity, which perhaps may be as large as the whole Elementary Globe, but as the Inherent Qualitys are strongest in their own Centre, wherein they are most United; so they are the Centres of Emanant, from which they proceed, and whereunto they return again; and these Emanant Qualitys are Proportionably Stronger, or Weaker, as they are nearer, or farther from the Inherent Qualitys: but in the very Confines between them both, and from which they are first Emanant, they are much Weaker, then Inherent, which Subsist Immediately in the Spirit, and these in them. As suppose an Iron Candent Equilateraly Triangular, whereof the Centre is Exactly that Point which is also the Centre of a Circle Circumscribed about such a Triangle, in a third part of the Perpendicular Line, above the Basis; yet if you touch the Candent Iron at any Angle it shall Burn more, then if you place your Finger in any middle Point of the Circled, so Circumscribed between the Angles; though all the Points of a Circle be Equidistant from the Centre, because at the Angles you feel the Inherent Quality of the Candent Iron itself, and in the other Points only the Emanant Quality thereof. Also I must observe that though we call these Emanations, Eradiations, and so describe them by Rays or Radii, or as the Poets style them Spicula, or Crines, as so many several Darts, or as the Spokes of a Wheel, or Hairs of an Head, Discontinued between themselves more and more as they proceed farther from the Nave, or Skull, though Originaly Continued in the Root of them all, that is, in the Inherent Quality (and so I shall make use of this Common Term) yet Properly there are no such several Rays thereof, nor are they at all Discontinued, but fill their whole Sphere Continuously and Completely in every Part and Point thereof, and we only Metaphoricaly fancy and describe them by such an Eradiation, as we Mathematicaly in a Continuous Extension Imagine Lines passing from one and the same Centre to every Point of the Circumference, which are Indefinite and Innumerable, and therefore it can not Realy be so in Nature, unless an Unit and Number almost Innumerable should be Equal, which is Contradictory, as I have showed. But as they are only Extension, so the true Emanation is not any such Eradiation, but one Continuous Flux from the Inherent Quality through the whole Sphere unto the Circumference thereof. And I suppose it to be a Perfect Sphere always, though not Equaly, Lucid, and that it is not any Spheroid, although the Lucid Body may be of any other Figure, as the Triangular Iron Candent, and the like; and so it seemeth that the Halo of a Candle in a Mist or Foggy Vapour is Orbicular, though the Flame be Pyramidal; which therefore Painters so represent; as also the Halo about the Head of a Divus. But this Halo about a Candle, and Bar about the Moon, and the like, are as it were middle Spheres between the Inherent Light and Utmost Sphere of the Emanant Light, Caused by the Obstruction and Partial Repercussion from the Mists and Fogs about the Luminary, whereby the Rays are partly Reflected which make the Halo, and Partly Transmitted (at in a Comet) which make the Utmost Sphere of the Activity thereof. Yet these Imaginary Radii of Emanant Light are as Direct Lines, as the Imaginary Lines of a Mathematical Circle from the Centre to the Circumference: and if they be Interrupted or Offended by any other Body Refracting or Reflecting them, as often as they are so Interrupted or Offended, they are Inflected and also pass from any such point of Inflection to another in Direct Lines. And that which so Interrupteth and Offendeth their Emanation is something Contrary thereunto, as Cold is Contrary to Heat: and that can be no Privative, as Darkness which Light always overcomes; for such Contrariety is between Positives; nor any thing which is not Active in itself, as Density, or any other Affection of the Matter, which as they are not thus Actively Contrary to Heat, so neither to Light, or to any other Spiritual Qualitys whatsoever, though according to the Universal Polity and Consociation of Nature, they may be more or less Symbolical, or Asymbolical. And particularly Density is thus a Symbolical Affection of the Matter with that which is Contrary to Light, as Rarity is with it, and other Qualitys of Aether; which, as I have said, requireth a very Rare Body: and so Density is a Corporeal Affection Requisite and Analogous to the one, and Rarity to the other: but as there may be less Inherent Light in a more Rare Body then in a more Dens; as in the Flame of Spirit of Wine, then of Pitch, which certainly is a more Dens and Fuliginous Fume, than the other; so more of Emanant Light in a more Dens Body; as Glass is more Diaphanous than thick Water through which it will sink, and yet is more Opacous. Wherefore there is something besides Density that is Contrary to Light, which hath been well observed by others, and acquired a Name whereby it may be known, and is called Opacity, which is a Quality of Earth; as I shall show hereafter. And this is one of the other Qualitys of the Elements, besides those commonly called the Four First Qualitys, which are to be Consydered and Regarded by Philosophers, as well as them; and as we may not Invent any new fictitious Qualitys, which God hath not Created, so neither may we lose any of them which he hath made to be in Nature, nor Confound any Simple Qualitys with Compound, nor Compound with Simple, which God Created in the Beginning before there was any such Composition: and though indeed Entia non sunt multiplicanda sine Necess●●ate, yet whatsoever God hath Created Necessarily is, because he hath Created it, and therefore it is; and whatsoever is, is Necessarily while it is, and none can Annihilate the Entity thereof, by any Finite Power of Nature, and much less by Opinion and Fancy. For at it is said of the Divine Word, so we must also Consider and Discourse of the World as it is; and none can Add to it, or Diminish from it. And God in his Infinite Wisdom did so Create the Heavens and the Earth in the Beginning with all their Various Furniture of several Simple Essences, because as it is his Infinite Perfection to be One in Himself, so it is also the Perfection of Finite Nature to be Many in One, whereby all the Various Perfections thereof are Variously Expressed, which could not be only by One. Wherefore I shall set the same Bound to myself, which God himself hath set in Nature, neither to go beyond the Beginning of the World, nor any thing which he Created therein, nor to fall short thereof, or fear to affirm these Original Entitys to be such, because God who is the First Caus hath so Created them, without seeking any farther Caus or Reason thereof; or to deny any Natural Mistions or Compositions to be any such Simple Principles or Original Essences though he hath also joined them together, with others, so that we can not set them asunder Localy by any Chemical Separation. And such an Original Quality I find expressly Light to have been, Produced into Actuality in the First Day, which lay hid before in the Dark Chaos of Potentiality; and by the same Reason I know that Opacity was also Produced together with Light, and Mist with it in the Mistion of Aether, with Earth, as well as with the other Elements: because there is neither Pura Lux, nor Purae Tene●rae Actualy in Nature, neither can I conceiv that any such Actual Qualitys can Exist Naturaly in their greatest Intention and Extremity; and therefore probably might not so Actualy Exist in the Chaos, before their Mistion, and Contemperation, which seems to be as Necessary to their Existence, as the present Mistions of the four Elements, according to the first Works of God in the Six Days, and Original Institution and Law of Generation, and so must continue as long as any Successive Generation and Corruption, and present Cours of Nature. And this Opacity is a Terrene Quality, whereunto the Density thereof is Assistant; and so Earth itself is most Opacous, and Water less, yet having some Opacity that causeth Refraction, which is a Partial Reflection; and so Air, and Aether, and all Diaphanous bodies; for there is no Pure Diaphaneity without any Opacity. And this Opacity doth not only Reflect, and Refract; but is also Mist with Light in Colors, and in Light itself, which hath some Desultory Colour, and is not simply Visible of itself, as I shall show hereafter: Thus the more fixed Q●alitys of Earth do fix the more Agile and Volatile Qualitys of the rest of the Elements, being as an Alloy to Metal which makes it more Malleable. And so particularly is Terrene Opacity to Aethereal Light; for as Owls can not see by Daylight, so the strongest Sight could not see the Pure Light, nor can it Exist in its own Simple Vehemence without the M●sture of Opacity. And these Elementary Mistions are the Natural Perfections of the Simple Substances, and Accidents; which do therefore require it, as well as Matter and Material Spirits do Consubstantiation, as I have showed. Now Diaphaneity being only a less Degree of Opacity as Rarity is of Density, it is also Partly Opacous, and therefore, as I have said, doth Refract, which is a Partial Reflection, or rather Inflection of the Rays from their own Natural Direction; and there is no Diaphanous Body which doth not Refract more or less, and none that doth Refract, but doth also Reflect. But in all Refraction and Reflection the Perpendicular Rays pass through the Diaphanous Body Perpendicularly, and all Emanations Immediately are Perpendicular, and neither A Perpendiculo, nor Ad Perpendiculum, as in Refraction, or Reflection; which, as we commonly Intent by those Terms, are always Oblique Lines. Wherefore I suppose that the Rays of any Lucid Body are not so Refracted in the Immediate Medium wherein it is, as of the Sun in the Aether, or of the Flame of a Candle in the Air; for, as I have said, the Flux or Eradiation of the Rays thereof issues forth Immediately from the Inherent Light in most direct Rays, and so they must Circumferentialy every way Penetrate their Immediate Medium with all their Rays Directly, and not Obliquely, as well as the Perpendicular Ray doth any Diaphanous Body which doth Refract the rest. But we must also observe, that as Opacity doth cause Refraction and Reflection of the Rays, so the Density of Diaphanous bodies doth Ampliate or Distend the Rays of Expansion, whereby it also weakens them: So I conceiv that Refraction and Reflection are, when the Rays having passed their Immediate Medium, do meet with another Medium of a Diaphanous Body being of Unequal Opacity, as Air is in Respect of Aether, and Water of Air, and the like; and as often as the Medium is so Varied, there may be so many Inflections of the Rays from every Point of the Variation thereof, as I have said; and according to that Unequal Opacity so is the Refraction, or Reflection, greater, or less. And which is most wonderful, and truly Spiritual, the Inherent Light is not less Lucid in itself by all the Rays which it doth Emitt; because, as I have said, they are Different Entitys in themselves, and when they are Emitted Actualy, are only Produced ou● of their Potentiality in the Inherent Light, wherein they subsist, and from which they flow forth into their Actuality: nor is it more Lucid when they return into it again; because they only return from their own Actuality into their own Potentiality. And thus the Inherent Light, having such a Potentia of Producing the Emanant Rays thereof, like an Inexhaustible Fountain, doth not only send them forth to Complete the Sphere of the Activity thereof, but if they be Refracted, or Reflected, or do Converge, or Diverge, or however they be Disordered, yet still fills the Sphere, as before, so far as it is not hindered by any Interposing Opacity. Also even these Emanant Rays have other Secondary Rays Inherent in them, and which they do likewise Emitt to fill the Sphere, as well, and as far as they can, where themselves can not approach; as the Crepuscula are such Secondary Rays of the Principal Solar Rays, when they Decline by the Sun's setting and sinking beneath the Horizon; and so Rays that pass into the Foramen of a Dark Room make it more Luminous by their Secondary Rays then otherwise it would be, and without which the Principal Rays themselves could not be seen, though the Secondary are much weaker, and less Lucid; whereby the others, which are notably more Lucid, are seen Objectively. But as I have said the Emanant Rays are never Actual in the Lucid Body, because they are always Emanant in their Actuality, and all the Light in the Lucid Body is Inherent; nor is it Properly any Actual Nisus of the Emamanant Rays in the Lucid Body to Produce themselves, but of the Inherent Light to Produce and bring them forth, as the Lucid Substance doth the Inherent Light: and therefore Emanant Rays never Intersect, or Penetrate, the Lucid Body in their Ema●ations, Refractions, or Reflections; because they never Actualy Exist in it, for than they should be Inherent. And now I shall discover a farther Mystery of Light Emanant; whereby I shall show not only how the Motion thereof is far Different from the Motion of Matter, but how it is a Political and Intentional Motion, as I may so term it, Effectively, for the Preservation and Orderly Position of itself. Thus Emanant Rays first pass into their Immediate Medium in Direct Lines or Rays Circumferentialy, as I have said; and where they are first Interrupted in that Cours, and thereby Offended, all the Collateral Rays, so far as they may, without Intersecting their own Lucid Body (which would Reduce them into Potentiality in the Inherent Light) do Incline on either side to Assist that Perpendicular Ray that is first Interrupted: As if the Superficies of any Opacous Speculum be Convex, the first Ray that is Interrupted thereby is that which is most Directly Opposite to the Vmbo, or Summit thereof; because that is the nearest Point of the Speculum to the Opposite Lucid Body, and the Collateral Rays on both sides do therefore Incline thitherward as far as they may to Assist it; which is the very Reason why the Image Reflected from such a Speculum appears Proportionably less, because the Rays by such Inclination do Converge more together; and if many such Specula be placed together in one Table, as Baby Glasses, and the like, there will be as many Images of the same Face; because, as I have said, the Inherent Light doth always Emitt Emanant Rays, enough to fill the Sphere, whether they Converge, or Diverge, or however they be Disturbed or Disordered in their Emanation: and accordingly every one of these Images will be Proportionably less, if the Convexity of the Specula be the same, or greater, as they are more, or less Convex. And the farther the Face is drawn back from any such Speculum, or the Speculum from it, the less Proportionably will the Image appear, according to the Mathematical Proportion of such a Pyramidal Figure, whereof the Face is the Basis, and the Speculum the Cone: for though the violent Motions of Refraction or Reflection do much vary from Mathematical Rules and the common Motion of Matter, yet the Natural Motion of Emanation from the Lucid Body into the Immediate Medium, and after Refraction, or Reflection from Point to Point, is Exactly Mathematical, and the Foundation of Catoptrike, as the other is of Dioptrike. But though the Object and Convex Speculum be never so far Distanced, yet the Image will never be Contracted into a Point, (whereby it should become no Image) because the Perpendicular Ray which is Midst, and hath also some Latitude, will always keep the Collateral Rays asunder; so that though they Intersect, and Invert themselves, ye● the Perpendicular Ray will always be Midst: for that is never Refracted, but only Distended. And if the Speculum be Concave then because the first Rays which are Interrupted, are they 〈◊〉 are next to the Limbus, or Brim, thereof; therefore the Col 〈◊〉 〈◊〉 Rays every way Incline to Assist them both without, a●d 〈◊〉 it: and so being Reflected back again from the Limbus into 〈◊〉 Concavity of the Fundus, or Bottom, make the Image to be Inverted. And in a Foramen, which is as a Concave Specu●um ●●●hout any Fundus or Bottom beyond it, therefore t●e Rays no● being Reflected from the Sides, but only from the Limbus, pass forward toward their own Focus, where they Intersect, and are also Inverted by such Decussation thereof, and the farther the Object is drawn back from the Foramen, or the Foramen from it, the Focus is nearer to the Foramen, and the Image is less, than when the Focus is farther, and the Object and Foramen nearer. But it is always lest next to the Focus, wheresoever that is. And so also through a Lens, or any open Convex Glass. Now this Motion thus Interrupted and Disturbed is not Mathematical, but very divers from it: for if the Base of any Pyramid or Isosceles made of Wires Inserted in a Foramen be Enlarged by any farther Production thereof according to the same Figure, yet the Cone will be where it was before, because the Pyramid or Isosceles is only Produced from the same Point Contracted; whereas if the Base of the Object be either way Enlarged, the Cone or Focus shall still be nearer and nearer to the Foramen; and yet the Foramen is still the same, and filled with Rays, whether the Base of the Object be farther, or nearer, greater, or less; but when it is farther there are more Rays of the Object Enlarged Proportionably, which Converge more toward the Limbus of the Foramen, and they being more Inflected thereby Intersect sooner, and nearer to it Proportionably according to the Longinquity, and Length of the Rays; as if the Wires were so Decussated through the Foramen, and then were Distended and farther Separated at their other Ends without the Foramen, the more they are Distended the sooner they Converge and Intersect within it: Also where there is such Interruption of bodies in their Motion; yet their Inflection is not like that of Emanant Rays; nor is it Refracted the same way but far otherwise; as if a Bullet be shot Obliquely into Water, which doth Divert the Motion thereof, it doth Inflect Outwardly A Perpendiculo, more, or less, according to the forcible Penetration thereof, but never Inwardly or within the same Oblique Line Produced; whereas such Refraction is always Inwardly Add Perpendiculum, more, or less, as the Diaphanous Body doth Refract more, or less; which are Opposite Motions, and Ocularly Declare not only a Difference, but also an Opposition, between these two Motions, and show the Different Natures of Matter, and Spirits, and of all Material, and Spiritual Accidents and Affections; and there are plainly as Different Reasons thereof: for the Bullet itself is a Body, which tending to the Centre is Diverted by the Water, that is another Body of Matter below it, which it cannot Penetrate, and will not be so suddenly Removed, as I have showed; but doth therefore Inflect it in the Water Proportionably, as it would make it to Graze or Reflect in the Air, which is more Rare: whereas Emanant Light being no Body, but a Spiritual and Active Quality, whose Motion is Circumferentialy from the Centre, and which can Penetrate, and is not hindered by a Diaphanous Body, as it is a Body, but only as it is partly Opacous, (which is another Spiritual Quality Actively Contrary to it) doth not only pass through it, as it is Diaphanous, but as far as it can doth also Decline from its own Motion to Assist any other Rays interrupted by it, (as in the former Examples) toward which accordingly the rest do Converge and Incline as far as they may: and thus Spiritual Qualitys can Vary their Motion (which otherwise also is Mathematical) either to Encounter a Contrary Quality, or to Assist one another: and this is from the same Political Principle in Nature of Preserving itself both in its Universal Entity, and in its Specifical Homogeneity, and also in its Individuality; whereby it plainly appears that there is such an Universal Nature, and also such Specifical, and Individual Natures, because there are such Real Unions and Confederacies, and such Real Effects thereof. And thus Emanant Rays are Refracted in Diaphanous, or Reflected by Opacous bodies; and do Converge, both in Convex, and Concave, Superficies, toward the Vmbo or toward the Limbus: and though the Image in one be Erected, and in the other Inverted, yet in both it is Proportionably less; which doth plainly show the Convergence of the Rays, in the Image: and if the Superficies be Lenticular, and not so Orbicular, whereby it is as it were Semiconvex and Semiconcave (as one Bank is also half of the Valley) there may be a double Image Reflected, whereof one shall be Erect, and the other Invers: yet they shall both be Proportionably less, as before: And if the Speculum be Plane, it Reflects almost equally, unless the Lucid Body be Orbicular; as a full Moon, which in a Looking Glass appears somewhat less; because the lowest Ray of her Lucid Orb is somewhat nearer to the Speculum than the rest, and therefore first Interrupted. And when the Rays have Penetrated the Diaphanous Body, though they are Refracted according to their Points of Incidence, and Inflection, and are so Directed thereby, yet they pass through it in Direct Lines, as I have said, from Point to Point, until they meet with something of Different Diaphaneity therein, which as another Medium will again Inflect them, and so when they go forth by the other Opposite Superficies Convex, Concave, or Plane, into another Medium, they have another Point of Excidence, as I may so call it, and another Inflection thereby more, or less, as that other Superficies is Figured, or the Medium is more, or less, Diaphanous: and so they Incline to the Rays first Interrupted, or last Engaged either in the lower Vmbo of a Convex, or Limbus of a Concave, or Indifferently of a Plane. But if they afterward Intersect, yet the Focus will never be a Point; because, as I said before of an Image, the Perpendicular Ray doth always cause some Latitude thereof. And this I conceiv to be the Cours of Emanation of Rays of Light, which Naturaly is Circumferential, and when it is Interrupted, doth thus Converge as far as it may, though it be also said to Diverge as in the Concave Speculum, because the Rays which so Converge to assist the Interrupted Rays one way, do indeed Diverge from others the other way; and the whole Limbus so Interrupting them they so Converge to every Point thereof. And now as I have showed the Motion of Emanant Light to be very Different from Corporeal Motion of Matter, so I shall also show that any Light is not only Motion, or Pulls of the Diaphanum, or something of that kind, which others have affirmed it to be, whereby I suppose they Intent also a Corporeal Motion, which I have already disproved; but yet as I have particularly discoursed of the Motion of Heat, so I shall now also of Light; and certainly if Heat be a Motion, and Light also a Motion, they may not be one and the same Motion; for then Heat should be Light, and Light Heat; and so we should not need to argue any farther particularly concerning Light, having argued it already against Heat: but I do acknowledge them to be several and Different Qualitys of Aether, and desire such who affirm them to be Motions to assign their several and Different Local Motions, which if they be several and Different, must Impede and Obstruct one another, as I have said; for Heat and Light are Localy United per omnia, and therefore their Local Motions must be also per omnia, as a Sunbeam or Flame are very Lucid, and very Hit per omnia. And now let any such satisfy themselves how the same Body, in the same Place, and the same Time, can Possibly Move by several Motions per omnia Puncta. Again, if the Motion of Light consydered distinctly by itself be only a Corporeal Pulls, than it must be so Impelled by some other Corporeal Mover, and then they must also assign some particular Motions and Impressions of the Body Moving, whereby it doth so Impel the Body Moved, as to Generate Light; otherwise any Body that Moves the Diaphanum in any manner might, as well as the Sun, thereby Generate Light; and Collision of Icicles should Generate it and Heat, as well as of Flint and Steel. Also let them show what Connatural Analogy there is between these two very Different Motions of Circulation, and Collision, which yet do both Generate Light. But I suppose I may fully satisfy them with one consideration, which is, that the Motion of Emanant Light is so Swift and Momentaneous, that there is no Corporeal Mover in Nature which may Move the Diaphanum so swiftly, certainly the Motion of the Sun is Comparatively, as Rest and Sloth in respect thereof, and therefore can not Generate Light by his Impulses; because the Pulses Caused thereby can not be Swifter than the first Impressions. And though it be true that any Consistent Body, though never so long being Moved in any Part or Point, is Moved in the Whole, almost Instantaneously and Simultaneously, because it is Consistent; yet Air, which is the great Diaphanum and Vehicle of Light, is not Consistent, but Fluid; and so is Aether; as I have before showed: and a Ship sailing in Water, which is more Consistent then either of them, doth not Move it many Leuks; as a Stone thrown into a Calm Sea will not make Circles therein many Miles: much less can the Circumgyration, or any other Motion of the Sun, Caus such Pulses in all the vast Aether, Air, and Water, and wheresoever there is any Aethereal Light. Nor doth every Motion of one Body in another make a Commotion and Pulls therein: as a most smooth Globe turning round in Air or Water doth not Impel much, nor make any great Friction or Attrition, but only slideth by the Ambient Body; and the more Swiftly it so Moveth, the less Commotion it maketh in any other Body; or as an Entire and Solid Bullet flying in the Air maketh little or no Nois, which is only made by Commotion, as I shall show hereafter. Wherefore if the Sun thus Move most Swiftly in a Fluid Aether, both Circularly, and Progressively, he maketh little or no Commotion or Impuls', (as manifestly ●e maketh no Sound or Nois by such Motion therein) and certainly none in the Air or Water, wherein yet manifestly there is Light. Again, though the Emanation itself be a Motion in itself, yet it causeth no Continued Commotion in the Diaphanum; as when it Moveth through Glass, which is a very Consistent Body, and would easily discover any such Motion or Tremor; yet I suppose any such Motion therein by the Irradiation of Light can never be discerned with any Microscope; however certainly when the Motion of Emanation ceaseth, and the Emanant Light hath filled all the Sphere thereof, it Moveth no more but attaineth its Rest; and so is neither Moved itself, nor doth Move the Diaphanum, and yet it is Light still, as it it was before; and so the Motion thereof is only the very Emanation, which is Instrumental in Diffusing the Light, and Caused by the Spiritual Quality thereof, and not the Light by it, which is another thing, and of another Nature very far Different from it. Also Light Moveth through a more Dens Diaphanum as well as it doth through a more Rare, & is not so Resisted by Density, or Consistence as bodies are in their Motion, but only by Opacity which is Contrary to it; and that doth Refract or Reflect it as swiftly, and when it is Perpendicularly Reflected back into itself, there is another Motion thereof or Reduplication of itself Directly Opposite to the Emanation in the same Perpendicular Line, and at the same Time per omnia, which could not be if it were any such Corporeal Motion; and yet the Light is not Obstructed or stopped, but very much Augmented, as well as the Heat, by such Reduplication thereof.  
IV. Having discovered such a Quality in Nature as Opacity, which is Contrary to Light, though it be not so Conspicuous, and therefore is not so much regarded, but denied or neglected by others, as many such Antiqualitys, as I may so call them, are, because they are not so Agile and Active as their Contrary Qualitys, but are for Contemperation & Fixation thereof; I shall now proceed to consider this Opacity in the Mistion thereof with Light, whereby it doth so Contemper, and Fix it, and whereby also we may very plainly discover it. For as the Mistion of the four Elements doth Produce so many Various Quintessential Composita by the Production and Actuation of perhaps more than four several Qualitys in every one of them, and Variation of them, and their several Degrees, according to that Arithmetical Rule of Changes, which I formerly mentioned, so particularly the very Mistion of Light and Opacity, and the Various Degrees thereof, Produce many notable Variations. And so not only Colour generally is Produced by the general Mistion thereof, but all particular Colors by the particular Variations thereof. And first as I have showed Light itself could not Exist without some Opacity, and much less be Visible without it, any more than Opacity without Light; and therefore Light Objective and Visible doth always appear in some Colour or other, whether it be Direct, as in the Sun, which is a Radiant Yellow, and in the Moon, which is White, and the Aether, which is Blue, or of some such Colours; or Reflex, as in the Rainbow, wherein all those Simple and other Mist Colors do appear; and though Light which is not Objective doth cast a Brightness, and Darkness a Shadow, and thereby may Intent or Remit Colors, yet they Caus not any Colour, more than Colors them, which yet cast some such Proportionable Brightness, or Sadness, as Rooms Painted White, or Black; but the Light of the Sun Reflected from Water is Yellow, and the Moon White, and the Aether Blew, (which also maketh Seas and Hills at a distance in Sued Wether to appear Bluish) though, as I have said, Density and Profundity are also in that Aethereal Blewnes Analogous, and somewhat Assistant, to Terrene Opacity, as Rarity and Tenuity are to the Aethereal Brightness. But if the Common Light (though that also have some small Misture of Opacity) were Visible in itself without Opacity, we should see nothing besides it, as we can not well see through Flame which is Objective Light; whereas Light doth render all things Visible, and more Visible by the greater Illustration thereof; and so it is said to be Actus Diaphani, rendering it Actualy Perspicuous, which was Potentialy such before in itself; and so also it doth Actuate the Visibility of Fixed Colours, but not the Colours themselves which are Fixed by Mistion Internaly in themselves; and doth Externaly Illustrate them exceedingly by any greater Brightness thereof. But Light passing through Painted Glass is by the Union therewith, and Direct Species of the Colours also passing through it, with the Direct Rays of Light, Imperfectly Tinged; as the Yellow and Blue of the two several Painted Glasses is by the Local Union thereof; and such Tinged Rays of Light being Reflected are Visibly Colorous; because they were Tinged before by their Passage and Penetration through the Body of the Diaphanous Glass: and so being Localy United with the Inherent Colour of the Glass, the Emanant Color or Species and the Light Emanant afterward continues to be so United, whereby the Light becomes Colorous; as when we look through a Painted Glass and Inherent Colour thereof against the Light Transmitted through it, we thereby see the Colour most plainly, because that being Inherent is stronger than the Emanant Light; but the Rays of Emanant Light being somewhat stronger than the Emamant Color or Species Reflected on a Wall after such Transmission through a Painted Glass Window, we do not perceiv the Reflected Colours to be altogether so deep or strong as in the Glass when we look through it. And if the Emanant Light be not Radiant it is not Colorous, or if it be not first United with the Inherent Light in the Colorate Body than it is not Coloured at all, as in the Reflection of Light from a Coloured Wall: and so also if it be only Reflected from the Outward Superficies of the Painted Glass, and not Transmitted through it, so that the Wall or Glass is the Object of our Sight, and the Common Light serveth only to Actuate the Visibility thereof, and is not Colorous and Objective in itself, or in its own Rays; and yet if they be Conspissated by passing through a Foramen or Lens, or by Reflection, or the like, they become more Visible; as Aether also is by Profundity: Or if a Glass be Specular, whereby the Emanant Rays of Light and Species of Colours Penetrate into the Profundity thereof, and then are Reflected, they become Objective, because the Superficies of the Glass doth not Terminate the Sight; and the Emanant Rays and Species Penetrating together into it, and being so Reflected from the Opacous Fundus thereof are thereby rendered Objective, as if they were Inherent in the Speculum Reflexively, as well as they appear Directly Visible when we look through an Incolorous Glass, and see any Coloured Object beyond it: and so also in the Superficies of any Adiaphanous Speculum, as Steel or other polished Metal (that doth not Suffocate the Rays by any Unequal Porosity and Scabrities, which doth confound the Image) they are as Visible almost as the Speculum itself; and yet also we see the Metal with the Image Reflected; because it is Localy United in the same Superficies, which being only of one Colour (as Black Marble, Brass, and the like) doth not Confound the Image, but only add a Tincture thereunto; whereas if it were first Picturated itself, it would prevail over the Reflected Image, which is only Reflected and not Directly Emanant from the Superficies thereof, as its own Colours are, which are therefore more strong and prevalent than it. And the Object doth not appear beyond it, because the Rays do not Penetrate the Profundity. And these Local Unions of Light and Opacity, or of Light and Colors, which are partly Opacous, being Spiritualy only External though Localy Internal Unions per omnia, do not Produce a Perfect Mistion or Generation, as I have showed, and therefore are Momentany being Lo●aly United in one Moment, which is their Imperfect Generation, and Disunited in another, which is their Corruption. And such is the Momentaneous Generation and Corruption of some Colours which are therefore truly called Desultory, but whereas they are called Apparent, I can also admit it in respect of the general Nature of Color which is to make Objects to Appear at Distance, by the Contact of their Emanant Species; and so indeed all Colours may be termed Apparent; but any such Distinction as is by some made between Colours themselves, Real, or Apparent, as though some Colours were not Real, I can not admit; and though some affirm only Fixed Colours to be Real, and others deny even the Reality of them, I must affirm both Fixed and Desultory to be Real, according to my Rule, which I have formerly set down; and so certainly they are both Realy in Nature, and Real Objects of our Sens, and not only in our Mind and Reason; like the Fantastical Species of Colours which Melancholic and Madmen do Imaginate and Contemplate, and which are the only Apparent Colours that I know (because they are only Species and Images thereof and no Real Colours in themselves) unless we also acknowledge all Mankind to be as Fantastical, as some such indeed are, and the Assertors of this Opinion make themselves to be, and none to have any true and Real Sens and Sight: for let these Desultory Colors in the same Position, and with all the same Circumstances, be Inspected by a thousand Sane Men one after another, and they shall all give in the same Verdict of them, which shows that they are Realy such in their own Nature, and there is not, nor can there be, in any Man any other Sensation thereof: whereas any Infirmity of Sens may be rectified by a rectified Sensation, as I shall show hereafter; and though they were only Phantasms, as the others in Imagination, yet they should be Real Phantasms, or Entia Sensationis, as I have said. Thus let the Yellow and Blue Glasses be always laid over one another and not removed, and you shall always see a Green through them against the Sun, by that Local Union, as well as of any Green Produced by a Spiritual Union of both those Colours, by dying, or the like: and though as their Generation is Momentany, so their Corruption may also be, yet you may continue them as long time as you pleas to continue the Local Union. And so also more Fixed Colours made by several Infusions of Chemical Spirits may be almost as Momentaneously Generated and Corrupted, and yet if any Chemist shall therefore deny such Fixed Colours to be Real, I desire him to reconsyder Flame, which is as Momentaneously Generated and Corrupted in the Successive Individualitys thereof every Moment, and I suppose he will not deny Flame to be Real, (which is the chief Instrument of his Art) and Sound certainly is a Real Sensible, and yet never fixed but Desultory. But the true Difference between them is, as I have said, that Desultory Colors are Generated only by Local Union Extrinsecaly, and Fixed Colours by Spiritual Mistion Intrinsecaly; and therefore Desultory Colours, whereof External Light is one Principle, as in the Prism, Iris, Pigeons Neck, and the like, have not only their Visibility, but also their very Coloration Actuated by the External Light; as in the Yellow & Blue Glasses laid over one another, which yet are not made Green without the Transmission of the Light through both: so that indeed all Desultory Colors are Actuated by External Light, but Fixed Colours are Actualy in themselves what they are, without any External Light, which doth only Actuate the Visibility thereof whereby they Appear to our Sight by drawing forth the Visible Species which it doth Actuate, as I shall show hereafter; but as a Picture under a Curtain, and many such other things may Actualy be in themselves, though they do not Appear to our Senses, so are Fixed Colours in the Dark, by the Internal Mistion of their own Lucidity and Opacity, which seems to me to be very Evident by Reason, because they are Realy such Mistions of Light and Opacity in themselves Internaly, and so are Colors in themselves without any External Light, though not Visible to us without it: and also to Sens, by the known Experiment of White which in the same Homogeneous Body, Cloth, Paper, or the like, will not be so soon fired by the Burning Glass as if it be Black, though there be no other Imaginable Difference but only of the Colours, and that Difference is Intrinsecaly in themselves, and though it is true that the Sun beams Transmitted through the Burning Glass do convey Light as well as Heat, yet I do not conceiv the Light to be Consyderable heerin, or if it be, it is one and the same in itself as it doth Actuate the Visibility of both the Colors Externaly, but I suppose that as it doth pass together in the same Emanant Rays with the Heat, and so meet with the Internal Light of the White, the Whiteness, which is more Lucid in itself doth, as all Homogeneous Natures, Univocaly Conspire with it and Dilate itself therewith, which is called a Segregation of Rays, whereby the Heat in the same Rays is also Diffused, and so Weakened, and therefore can not Operate so Intensely upon it, as it doth upon Black; which hath most Opacity in itself, that is Contrary unto Light, and doth Congregate the Rays thereof, that Oppugn it, and consequently the Heat, which thereby doth Operate more Intensly upon it; and so it is far more easily Incensed; and accordingly as Colors are more White and Luminous, or Black and Opacous, so they do more or less Segregate or Congregate the Rays of Light, and consequently of Heat: wherefore there is in all Colour such an Internal Light, which is in the Mistion of the other Elements, as well as Heat in Fume, which is a kind of Culinary Fire, and so I may call this, Culinary Light; which if it be not Perfectly Fixed with Opacity, as in Flame, and the like, makes only Imperfect and Meteorical Colours; yet not such as are so Desultory as the others that are only by Local Union, and if it be Perfectly Fixed, as in other Colorate bodies, doth Generate more Fixed Colours: And as there are these two Principles of Colours, that is the Agile Light, and Opacity which doth Fix it, so there are only those two Original Colours, White wherein Light is Predominant, and Black wherein Opacity is Predominant; concerning which last I have one Observation, that as all Desultory Colors are, as I have said, Caused by External Light; so among all those Desultory Colours, Black, wherein Opacity is Predominant, was never seen in any Prism, Iris, or Pigeons Neck, or the like; because Opacity, which doth Fix Color, as I have said, is most Contrary to their Desultory Nature; and yet whereas Dyer's say White is no Colour in their Sens, because it will take any other Colour, others Philosophicaly speaking, say, that Black is no Colour, though it will not take any other Colour, and generally that all Colours are only Apparitions and Spectres, who, as though they could Create and Annihilate what they pleas, will Add to and Diminish from Nature's Inventory as they list. And thus they make all Colours to be only certain Desultory Variations of the External Light upon the Superficies of bodies, and the Object of the most Noble Sens to be only a fictitious Imposture, affirming Black to be from the Suffocation of the Rays by an Unequal and Porous Superficies, and White the Contrary, and so all other Intermediate Colours only more or less such Suffocations of the Rays; which is most Sensibly falls, if we may believ our own Eyes; for Snow is most Porous, and yet most White, Jet polished lest Porous, and yet most Black; and so Painted Glass is either White or Black, and yet the Rays Penetrate more through the White than the Black, and both of them are apparently White and Black in themselves before, and without any such Penetration; and so bodies of a like Surface are Indifferently either White or Black; as polished Marble, Skins of Europaeans, and Ethiopians, and the like. All which may also Chymicaly be Demonstrated by the Generation of Colours in Flame; which though they are as Momentaneous as the Flame, yet are no otherwise Desultory than the Flame itself, as I have said; wherein, when the Foams thereof, as the Wax, or Tallow of a Candle, is first Incensed, there is before it be Inflamed or below the Flame a manifest Black, and so in the Fuligo, and assoon as it is Inflamed a Blue, and in the purest Flame, a White, and in that which is in the Cuspis, a Yellow, and if it be very Fuliginous, Red, (which is also very manifest in the Robust Fire of the Wike) whereby it plainly appears that Black is from a Terrene Quality in the Foams, and Fuligo; and White from the Aethereal Quality of the Flame: whereof I call the one Opacity, and the other Light; though both of these be Mist together, as all the Elements and their Contrary Qualitys are; but Opacity is notably Predominant in Black, and Light in White, and all other Simple Colors are only Gradual Predominations of either of them; as Blew of less Opacity and more Light than Black; and Yellow of less Light and more Opacity then White; and I suppose Red to be a more Intens and CondensYellow, or perhaps of a middle Degree between Yellow and Blue, as seems by Local Union of any Fuligo with Yellow which renders it more Reddish; but certainly it is not Mist of both, for that is a Compound Color, which is Green, as Grace is of Black and White; and so all other Compounds, and Decompounds, which Painters, and Dyer's, make of these Simple Colors. And as these Meteorical Colors, so also all other more Perfect Generations of Fixed Colours are by Actuating the Internal Lucidity or Opacity thereof, more, or less: and their Corruption by Reducing it into Potentiality. As the most White Wood by Actuating the Fuliginous Opacity thereof in Charking becomes a Black Coal; and when that Fuligo is Emitted by Burning, it becomes again a Whitish Ash, or Grey, Mist of both.  
V. The Antecedent Darkness, which was in the first Chaos, was the Pure Evening thereof, before any Light, which was Created after it; and therefore Light, rather than Heat, is particularly mentioned in the Work of this First Day; because thereby this, and all Successive Days, were made and Divided into Day and Night Artificial; as it followeth thereupon, And God Divided the Light from the Darkness, etc. And so in this whole History of the Creation (which is as the Decalog, and the like, very Compendious, and Comprehensive) though only some more General or Principal things be mentioned, yet all others that are Coordinate and Connatural must also be Intended: and certainly there never was any System of the World declared and described either more truly, or in a more short Epitome. Now whereas the Antecedent Darkness did continue for some Time on the face of the Deep, wherein the Spirit of God Moved upon it, it may be Curiously Inquired, how long that Space of Time was, wherein the Antecedent Darkness was and continued, before the first Light was Created? but as Divine Wisdom doth not regard Human Curiosity, nor attend to satisfy it, so I esteem it Impertinent, though I may discourse it Humanitus. However I must conceiv, as I have said, that the Spirit of God did not only Move or Incubate on the first Chaos to Prepare and Predispose it before and until the Light was Created, but Conformably until all the other Original Creatures in all the Six Days were Produced, and the whole Creation and Cours of Nature finished: for they were all Supernatural and the Immediate Works of God. And concerning the particular Space of Time between the General and Proper Creation or Beginning, and the first Improper Creation of Light, I conceiv it probably to have been Twelv Hours, and somewhat more, and that there was neither any Diurnal, nor any Nocturnal Light, during that Time: For so the Computation of all the Six Days is by Evening and Morning aswell as of the First; and the Evening and Morning made the First Proper Day Natural, which most probably was Equinoctial, and was afterward Divided into Day and Night Artificial; and the Evening is always set before the Morning, as it was before it in Time, but the Day before the Night, as it is before it in Nature; because the Day Artificial was first so made by Dividing the Light from the Darkness, that is, into a Diurnal, and Nocturnal Light, and so God saith, I form the Light and Create Darkness, as he did in the First Day Originaly; whereas Pure Darkness is not Creable, but the Night which is called Dark Comparatively. Wherefore as this Improper Creation in the Six Days was Original Generation, whereunto all Successive is Conformable, so I suppose that as the whole Day, according to the Diurnal Cours of the Aether than first put into Motion, and so still continuing is four and twenty Hours and somewhat more; so the two Halus thereof, or first Evening and Morning must be supposed to have been also of the same Duration, and each of them Equal, as well as the Second and Third, before the Sun and Moon were Created. Nor can I conceiv how there could be any such Day and Night Artificial in the First Day, as since; because they were then first so Created after the first Evening was ended; but could not Possibly be before they were so Created: And when Light was Created it was Morning in all the Aether in respect of the Precedent Evening, and so there was never since any such Evening and Morning, as made the first Day Natural: because there is no such Pure Darkness, but only Comparative Darkness, whereby Night was made after the Evening was ended, by the first Creation of Light, which was the first Morning; and God in that Morning did afterward Divide the Light into a Diurnal and Nocturnal Proportion thereof, whereby he made Day and Night Artificial. And thus, though Time was Created in the Beginning, from whence also the most Proper Natural Day did Commence, yet the Artificial was Created in that First Natural Day; and the Day Natural according to the Cours of the Sun in the Fourth Day, and the two Parts of that Day which we commonly but more Improperly call Day Natural, that is, Night and Day are not always Equal with the Parts of all other Days: whereas the two Parts of the Proper Day Natural, that is, the Evening and Morning being Computed from the Beginning are always Equal and each of them Twelv Hours and somewhat more. And because the Parts of the Solar or Improper Day Natural, except Equinoctial, are Unequal, therefore the Whole may be sooner as in Summer, or later as in Winter; but the Proper Natural Day is never sooner or later, because it is the Succession of Four and Twenty Hours Daily from the first Four and Twenty Hours, and Beginning of the first Day Natural: and so all the Six Days both before and after the Sun and Moon were made to Rule the Day and Night, and also the Seaventh or Sabbath are Computed accordingly. Wherefore because this Day is most Even Exact and Invariable according to Time, God also appointed it, and not the Improper Day Natural, to be the Measure of Time in Sacris, and so it is said from Even to Even shall ye celebrated your Sabbath, and not from Night to Night, and though the later jews did not so observe it; yet Ab Initio non fuit sic. But both the Day and Time of the Christian Sabbath which is appointed for us Gentiles in all Parts of the Earth, is, and must be Altered by the Resurrection of Christ, which if it should begin as the former at Evening, as some would have it, than it should begin before the Resurrection; for unless that were also some Time after the Beginning of the Evening Christ should not have laid in the Grave three Days Synechdochicaly, as most certainly he did, and though it be expressly declared when the Creation was finished and God first Rested, that is, at the end of the Sixth Evening and Morning or Proper Day Natural; yet it is not so expressed or ascertained when Christ Rose again, but only that he Rose very early in the Morning of the Third Day, that is, the Solar, or Improperly Natural. Now as there was not only a Proper Natural Day, but also a Division therein of the Light from the Comparative Darkness, and so Day and Night Artificial made thereby in the First Day Originaly, and Successively in the Second and Third Day, before the Sun or Moon were made to Rule them, more particularly, as I shall show hereafter; so certainly there must have been some Circumrotation of the Aether, and of the Light Inherent therein in the Precedent Days; for if the Light were Equaly in all the Aether, than there should have been Equaly all Day in all the Aether; and there could not be such Day in one Hemisphere and Night in the other without a Circumrotation of the Aether and of the Light, whereas there was such a Division of the Light, as made Day and Night Artificial therein, and this Day and Night were then Originaly made, and were such as they have ever since been Successively by the Diurnal Cours of the Aether, (except only the more Special Variations thereof by the Proper Courses of the Sun and Moon which were ma●e thereby, and are Annual and Menstruous, but not Diurnal) which must necessarily be by the Circumgyration of the whole Aether, and of the Light thereof in one Hemisphere, as the Sun now is so carried about by the Aether Diurnaly. Certainly the Earth, Water, or Air, or any of them could not so Move in this First Day, because they were not yet Improperly Created, or so Made, as it is said of the Air that God Made or fitted the Firmament thereof, or Expansum, in the Second Day, (though they were Properly Created in the Beginning in their several bodies and Spheres) but were then all in Rest, and only the Spirit of God Moved among them, and as the Irregular Winds, and the Regular Courses of the Tides and of the Sun, Moon and Starrs were not before, or until those other Elementary bodies were Improperly Created, so neither was there any Motion of the Earth; whereof if we could suppose any such Motion, yet we may not reasonably suppose it to have been before the Third Day, and Improper Creation of the Earth therein; concerning which I shall Discourse hereafter, and now only add one other Observation; that as the Sun, though far less than one Hemisphere of the Aether, yet maketh Day therein by his Emanant Rays, so probably the Diurnal Light in this First Day did not fill one whole Hemisphere, but only some such part thereof, as according to the Vigour and Extent of the Emanant Rays thereof did make Day Artificial in one Hemisphere, and perhaps with some such Crepuscula, as the Sun now doth make, for we may well conceiv, that First Day and Night to have been Analogous to every Day since in all the general Circumstances thereof (besides only such as are more specially superinduced in the Variations of sooner, or later, more, or less, by the Courses of the Sun and Moon) whereas if that Diurnal Light Inherent should have filled one whole Hemisphere, the Emanant Rays thereof would have extended much farther, and the Inherent Light should have been Hemispherical, which is not Conformable to the Natural Figure thereof: and therefore I rather conceiv, that it was a Particular Globe Glomus or Confluvium collected from the Light, which was first Generaly and Diffusively Created in the whole Aether, and that which was left in the common Body thereof is therefore Comparatively called Darkness; and though it were not strictly such Darkness, as was in the Chaos, yet the Expression is not therefore Popular, so as some would make all the Philosophical Expressions in Scripture to be but Necessarily to be so understood, for there are no Purae Tenebrae in the whole Elementary Nature, and in the Superaether there is either a Superaethereal Light, or neither Light, nor Darkness; for where there is not, nor Naturaly ought to be any Positive, there is no Privative, which is founded in the Positive, & is only the Privation thereof; as in a Stone there is neither Sight nor Blindness: wherefore after the first Creation of Light, that Darkness must necessarily be understood of Comparative Darkness only; and this is the Natural Darkness which God Created, and is also sufficiently so explained in the ensuing words, And the Darkness he called Night, which hath its Nocturnal Light: whereby it is expressly and most exactly Distinguished from a Pure Privation of Light, such as was Antecedently in the Chaos, wherein there was neither Day nor Night. And here again Cavillation, which is endless, may proceed to term these Expressions, God Said, or Called, and the like, Popular; though as the others, so these also are most Necessary; for indeed nothing can be Properly spoken of God, either as he is in Essence, or in Operation, and there can be no Expression more apposite, then that the Creatures are Verba Mentis Divinae. And here I must affirm of this whole History of Creation that it is not Popular, as some would have it, and thereby render it Insignificant unto all others, as well as to themselves; whereby they have lost the Benefit of so great a Treasure, which hath been a Chaos to this Day, and is still hid from the Wise and Prudent; or rather they thus hide it from themselves: though I am confident that neither themselves, nor any other, can ever declare or describe such a System of the World in more brief or less Popular Expressions. Wherefore I term it a History, that is, of Matter of Fact; which hath only such apt Expressions as serve to declare and describe the Matter of Fact, and therefore certainly are not Popular; otherwise we may call all the Sacred History of Adam and Eve, of Noah, of Abraham, Isaac, and jacob, and of all the Patriarches, Judges, and Kings, and Governors, and of Christ and his Apostles, Popular; and reject all the Matters of Fact Recorded both in the Old, and New Testament, and our very Creed; which should be most Irreligious and also Irrational. Thus when God saith, In the Beginning he Created the Heaven and the Earth; shall any say, he did not, and so of the rest? And if any may be so Irreligious as to deny the Verity of the Fact, yet he may not be so Irrational as to deny the Veracity of the Expressions, or to affirm that the Scripture doth not say, that In the Beginning God Created the Heaven and the Earth, and so of the rest. But that we may not frame any Popular Notion of what we intent by a Popular Expression, and so Confound our Discourse thereof, as I have hitherto strictly examined other Terms and Expressions, so I shall also now examine this very Expression of an Expression. And I acknowledge generaly all Language to be Popular; because Words are no Natural Signatures, but only Instituted Tesserae, or Symbola of Things, Coined by Men, and so made to pass Current among themselves. And since the Confusion of Languages every National Language is more particularly Popular, or peculiar to the People of that Nation; and the same Word may signify one Thing in one Tong, and another in another; as Nay in English hath a Contrary Signification in Greek. Wherefore I acknowledge also that there is such Popularity in the Hebrew Tongue, and also many Idiotisms thereof, as well as in others; but I suppose this is not the Popularity Intended; for than we should also Invalidate all Language as well as this, and all Books as well as the Bible. Also there are certain General Propertys and Modifications of all Human Language, as well as several Idiotisms of Particular Languages. As that which is spoken Respectively of any Thing, or in one Respect, according to that which is the Subject Matter of the present Discourse, can not reasonably by any Rational Men in any Language be Interpreted Absolutely, or in all Respects whatsoever. And so again, as I have before noted, that which no Human Language can Properly Express may not reasonably by any Rational Men be Interpreted Properly, and the like; which if we should not allow, we should destroy all Human Discourse; and otherwise then so, I know not one Popular Expression in this whole History of the Creation; and such Popularity also is, and must be, in any other History of Matter of Fact: and therefore this can be no reason why any should regard it less than any other Philosophical Discourses whatsoever. Wherefore they must rather Intent by Popular Expressions such as are according to false Apprehensions of Common People, or Deceptions of Sens, and the like; and I suppose, they can not show any one such in all this Narration, and indeed it is great Impiety to conceiv that there should be any such in it, which doth so Historicaly and Intentionaly declare and describe the Genesis of the World: though in other parts of the Scripture, which are not so Historical and Intentional, I also acknowledge that there are all the Varietys' of Human Language, and so there are many Expressions which are spoke, as we say rotund, and so indeed Popularly for common Use, and such as are allowed in all Arts and Sciences, even Mathematical; and many Figurative Expressions, yea Hyperbolical and Ironical, in some more Poetical and Rhetorical parts thereof; which yet may as easily be discerned as in any ordinary Discourse: but certainly the Divine Verity doth not any where offer any thing of Falsity or Deception, but Expresseth most Infallible Truth in the common Language of Mankind, and particularly according to those Tongues, wherein it is writ; and most Wisely Ordereth and Varieth the Expressions according to the Occasion and Intention thereof: and so here concerning the Genesis of the World it speaks not only most truly, but also as Narratively, and as Philosophicaly as any Philosopher whatsoever: and therefore none may justly neglect it upon any such pre●ension of Popularity; neither do I suppose that to be the very reason thereof, as is pretended, but rather that it speaketh too Expressly and Exactly those things which are Contrary to the Private Opinions of such Pretenders, who, because they can not Evade the Divine Authority thereof, would Elude it, by supposing that it neither doth, nor can, speak any thing against their own preconceived Opinions: and therefore as they esteem all the World of Mankind besides themselves Popular, and to be in a Popular Error; so they most Profanely and Presumptuously Interpret Scripture itself rather according to Common Errors, as they suppose, then will endure it to Contradict their own greater Errors, which yet they will maintain as Oraculous: and I find this Humour to prevail not only with such who do wholly exclude Scripture from all Philosophical Discourses; but also in many Commentators, who rather correct Moses by Heathenish Philosophers, in any such Points as are not Articles of our Creed (as the Creation, and the like) than them by Moses in their Timid and Partial Explications: yea even Translators, who should strictly embrace the very Letter of the Text, yet do thus Warp and Incline as far as they may in their very Expressions, as I have observed: and I know not how among them all this Divine Philosophy hath hitherto been Rejected, Neglected, or Abused; whereby Mankind ha●h received little more satisfaction from it then from any other Human Philosophy; though it be the only Standard of Truth, and the first Sentence thereof, In the Beginning, etc. the very Alpha of all Divine Letters, and the Foundation of all that Divinity, and Morality, or our whole Duty toward God and Man that is contained in the whole Scripture: whereby it plainly appears how firm a Connexion there is between Theology, Morality, and Natural Philosophy; and of what Consequence and Concernment, according to Divine Wisdom, a right and sound Knowledge thereof is both in Church, and State: and I dare affirm that there never was extant in the World any other Writing that hath more firmly and plainly laid the Foundations of these three most Noble and Profitable Sciences: and as it is my Design to Demonstrate it even in Natural Philosophy, (which perhaps men may least expect,) so I may suppose, if I shall perform and obtain this, they will easily grant it of the others: And I hope, though I may fall short of mine own Intention and their Satisfaction, yet I shall discover so much Light thereof, that others will begin to believ that more may be derived from this Fountain, and so proceed to perfect what I have begun. Certainly whatsoever is in this Sacred History, is Truth, and all that Truth is Fundamental, whereupon Human Reason (to which God hath left the rest for the Exercitation and Improvement thereof) may proceed to build; but other Foundation than this can no Man lay. And though the Divine Spirit in Inditing it did not intend to satisfy the more Curious and Impertinent, yet such things as no Memory of Man hath otherwise Preserved and Delivered, nor our Reason and Judgement could have Retrived, are here clearly Reveled, and faithfully Recorded. As not only that there was a Creation and a Beginning, but how many Thousand Years since, and all the Succeeding Chronology of the World, and the whole Order and Process of Created Nature, how it was first Ordained and Instituted in Six several Days, and the like: and as all Christian Historians have rectified the Fabulous Chronology of Pagans by the former, so should Christian Philosophers their Contradictory and Unsatisfactory Philosophy by the latter. But again on the other hand we must carefully avoid all Cabalistical and Allegorical Interpretations thereof, and satisfy our selus with the plain and simple Sens of the Text, according to the Subject Matter thereof, and Context of Scripture. And thus whereas the Rabbins from those former Expressions, God said, and God called it, and the like, have asserted the Hebrew Language, wherein this History of the Creation was writ by Moses, and the Names of Day, Night, Heaven, Sea, Earth, and the like, which are said thus to be Named by God, to be therefore the Primitive Language Instituted by God, and Original of all others, I dare not so affirm, though I otherwise grant it to be the most ancient of all Languages now Extant, because that Book is the most ancient of all Books now Extant. But God is also said to call the Stars by their Names, though all of them be not Expressed: for their Names to him who is the Creator of all things are their Created Natures, by which he knows them Immediately and Essentialy, and so he speaks by Real Language, or by his Works, which, as I have said, are the Extrinsecal and Artificial Words of the Divine Mind, and his Word is only a Comment thereupon, and so the Heaven and Earth were Denominated by their Created Natures; and when he made Day and Night, he so denominated them by making them to be such. And heerin Divine Language and Human Differ; for whereas Adam afterward gave Names unto the Creatures, he only Verbaly called them by some Instituted Names, Expressive of such Natures as God had made them; but did no●, nor could Realy make them to be such. And the Primitive Language, whatsoever it was, may rather be referred to him; for it is Man's Creature, and of Human Institution; and possibly he might speak that Language: and so it is said, Adam called his wife Chevah, and she her son Sheth. However it is certain they both spoke some Language, which also declares the great Perfection of their Created Wit, which could so soon frame such a Common Language whereby they understood one another, and that must be Primitive, because they were the first Man and Woman. And if God afterward spoke unto them Vocaly and Humanitus, he also spoke their Language, by which they might understand him: And it is expressly said that God brought the Beasts and Fowls to Adam, To see what he would Call them: And whatsoever Adam Called every Living Creature, that was the Name thereof. And Adam gave Names to all Cattles, and to the Fouls of the Air, and to every Beast of the Field: so that plainly all these Names were Instituted Originaly by Adam, and not by God himself Immediately, who is said to bring them unto him, To see what he would Call them; that is, to Exercise his Human Faculties both of Speech and Reason: and accordingly Adam did give to every one his Specifical Name, and that was the Name thereof. Therefore whereas they make the Divine Institution of the Hebrew Language to be the Foundation of their Cabal, that very Foundation is too Cabalistical, and remains to be proved: and perhaps though that Language generaly were Primitive, yet the Dialect thereof, as of all others, might be much Altered before the Confusion, but especially after it, and most probably it was first spoken without the Character, which they also make to be Cabalistical. And there are some such Critics who accuse the Hebrew Language itself of many Defects; wherefore certe●nly it was not Immediately from God, all whose Immediate Works are most Perfect; but from Man; and if from Adam in Paradise Originaly, hath been since much altered and corrupted. Therefore as, I conceiv, there is nothing Mystical or Cabalistical in Numbers, so neither in Letters or Figures, or any other Quantitys; and as there is only a plain Signature of the Notion rather than of the Thing in any such Literal Characters, so also in Words which are only Sounds. And so the Names which Adam gave, did signify only Notionaly and Intellectualy; whereby also it appears, that he had a most Perfect Philosophical Contemplation and Inspection of their Natures, according to his most Perfect Reason and Natural Understanding: which God, who had Created his Intellective Spirit, and given him Dominion thereby over all Sensitive and Inferior Natures, brought these most Curious and Difficult Pieces of Nature, and in the very next Classis thereof to himself, purposely to Exercise and Discover to himself: And though some, who think themselves Wiser than Adam, deny even this to him, and very Presumptuously Arrogate to themselves more Knowledge of Nature by some Artificial Advantages, as of the Telescope and Microscope, and the like, then ever Adam had in Paradise; I will not deny but that they may have more Sensation thereby then he Actualy had, but yet I suppose both his Understanding to have been far more Telescopical, and also his Wit more Microscopical than ours; and that Potentialy he was able to have Contrived all such Artificial Advantages whatsoever as well as Language, if he had any such need thereof, since they are only the Applications of certain Natural Causalitys which were then most Perfect, and whereof he had a most Perfect Intellection according to his Perfect Human Nature in that Conjunct State thereof wherein he was Created. But yet I do not conceiv that he did know, or could even then know such things as are Naturaly in themselves Indemonstrable and Incomprehensible to any Human Reason, as Mathematical Points, and other Asymmetra, which yet are the very least and lowest of Entitys; because, as I have showed, they are Demonstrably Indemonstrable, and were purposely so secreted by God for the Humiliation of Man in his most Perfect State, and for the Admiration of himself Seen in his meanest Workmanship: for as there is still left in Nature Veritas in Profundo, for the Exercise of Human Reason and Study, and it is Sloth and Idleness in us not to D●gg and Search for it; so there is also Veritas in Abysso, which is Inscrutable, and it is Folly in any to Inquire farther into it. And so there are many things which we may Apprehend, That they are, but can never Comprehend, What they are: and when we once come to know that we can know no more of them, we have arrived to the utmost Bound of Human Knowledge; and there we must Acquiesce, and not Affect Contradictions, to know Omne Scibile & non Scibile; which is a Madness beyond the Tentation of Adam, who knew that he could know no more than he did as Man in his present State, and therefore Aspired to be as the Gods, knowing Good and Evil. And though some term such a Prudent Ignorance and Sober Acquiescence, Ignorantiae Asylum; yet it is indeed rather Scientiae Adytum, wherein Humble and Pious Minds Adore and Admire their Creator, who is both Infinite in his Essence, and Incomprehensible in his Operations.  
VI Now let us Prais the Infinite jehovah; Immense, and Incomprehensible; Eternal, and Necessary; One, and Universal Being, and wellbeing in Himself. Who most freely overflowing in the Creation of this Finite World, as a Transient Effect of himself, first Caused it to Start forth from Absolute Notbeing into Being, and afterward Invested the Naked Being of the Chaos with a Perfect wellbeing in Six Days. Which thereby was made to be a Finite Something in itself, but as Nothing in his Infinity; Mensurable in itself, but as Nothing in his Immensity; Temporary in itself, but as Nothing in his Eternity; Numerable in itself, but as Nothing in his Unity; who still comprehends all Creatures in their Essences, as he did before in their Possibilitys. And as the World was Created by him without itself, so it would again be Annihilated of itself, without his Continued Creation. Who hath built this great City of the Univers for himself, and for the Majesty of his Kingdom; and hath Created all his Subjects therein by his own Immediate Power, and doth Govern them all, and all their Subordinations for his own Supreme Glory. Who hath made the Utmost and Highest Sphere thereof to be his Holy Temple; Ingenerable, and Incorruptible: whose Roof and Cover is the Superficies of the Universal Globe, Circularly Including all Created Entity within itself, and Excluding all Nonentity from itself. And the Immovable Foundations thereof are Arched over the whole Elementary World; whereof the Vast Aether, and Highest Convexity thereof, is less than the lowest Concavity of the Superaether; and the whole Aethereal Sphere is the great Partition between it and the Immortal Inhabitants thereof, and the Mortal Inhabitants of the Inferior Globe; Disterminating them not only by its Immense Superiority and Profundity, but also by its most Rapid Motion; and Defending itself from all their Assalts and Encounters, while it Predominateth over them all: Whose Heat as a true Archaeus Fab●r, or Vulcan, from which nothing is hid, Generateth and Corrupteth them; either like a Phoebus, Fostering and Nourishing them in the more Temperate Zone; or like a Phaeton, Burning and Consuming them in the Torrid Zone thereof. And therefore is farthest Removed from them, and Diverted by its own Perpetual Motion, and Tempered by the Mediation of the Frigid Air, or Drowned with the Clammy Water, or Imprisoned in the Consistent Earth, until at last this Firstborn and Strength of Nature shall Destroy them all with an Universal Conflagration, and turn the very Original Chaos into an Everlasting Gehenn●. Also Light, the other of those Aethereal Gemini, is as Amiable, at Heat is Powerful; Actuating all the Visible Beauties of Nature, and is far more Beautiful in itself; Discovering all that is between us in any of the other Elements and its own Profundity; Adorning Culinary Fire with a Golden Flammeum: so that Infants newly born are ravished with the Lustre, and fix their Eyes on the Beauty thereof, and all Domestical and Savage Beasts both Love and Dread the Majesty thereof. Which opening the Shopwindows of the World sets forth all the Wares thereof with no falls Lights; Enriching Gold itself with its Brightness, and Irradiating Jewels with its Rays. Which maketh Day by its desired Presence, and Night by its deplored Absence. And is in itself the most Excellent Sensible of the most Excellent Sens, and the Visible Hieroglyphike of Invisible Spirits; and of all other Elementary Natures affordeth most both of Contemplation and Conversation to Sensitive and Intellective Animals.    

SECTION VIII.  And God said, Let there be a Firmament in the midst of the Waters; and let it Divide the Waters from the Waters. And God made the Firmament: and Divided the Waters which were under the Firmament from the Waters which were above the Firmament. And it was so. And God called the Firmament Heaven, And the Evening and the Morning were the Second Day. 

EXPLICATION.  
God having Perfected the Aether, did by the Heat thereof cause the Vapours of Water to Ascend into the Air; when it also was fitly Expanded between the Aether and the Waters, and thereby the Vapours of Water which were above were Divided from the Waters beneath. And this Aereal Expansum was another Heaven, and so Perfected in the Second Day.   

ILLUSTRATION.  
1. Of the Air. 2. Of the Elasticity thereof. 3. Of Cold. 4. Of Sounds. 5. Of Meteors therein.  
1. THe Air is the next Element to Aether, and seemeth to be Continuous with it, because it is also Diaphanous, and do●h not Terminate the Sight. And so it is called Firmament or Expansum, as well as the Aether, and also Heaven, as well as the Superaether. And because it is the next and Immediate Heaven to us, therefore the general Name of Heaven is according to Hebraical Etymology most Proper and Peculiar to it, though the Superaether be the most Stupendous Excellent Heaven in its own Nature, as I have said. And as we generaly call all that is above us Heaven, so in that respect this is the First Heaven, Aether the Second, and Superaether the Third. But it is in itself very Different from both them above it, and also from Water, and Earth below it; and as Different from all the other Elements, as they are generally one from another, because they are several Elements; though particularly as they are nearer in Situation, so also in Nature one to another. And Air is of a Middle Nature between Aether and Water, as Water is between Air and Earth; and so consydered with the Aethereal Rays Emanant into it may be called an Aeriaethereous Sphere, and with the Vapours and the Effluvia thereof Ascending into it an Aquaereous Sphere, as Water and Earth are a Terraqueous Globe. And though because it hath Spiritualy less Sensible Qualitys then Aether, and a less Dens or Gross Body than Water (so that any Vessel filled with it is Comparatively said to be Empty, and Poeticaly it is called the Inane, a●● Chemists in their most Curious Separations can not well discern it) yet God who Created it hath discovered it to be a particular Element, and one of the three Heavens, and the Fowls of that Heaven feel and find it to be such in their flying therein; and though it be in Rarity next to Ae●her, yet both of them have some Density, and a Proportionable Weight, as I have said. Also though it be far more Rare than Water which is supposed to be about a thousand times more Dens than the Atmosphere according to the Common Temper thereof, and may be many times more Dens than Air Rarefied or Expanded; yet perhaps as Water and Earth do more agree in Density, so also Air and Aether (which are both called Expansa) in Rarity. But as Air is thus Rare, so it is not only capable of Compression more than Water, but also of Dilatation or Expansion more than Aether; which Expansion thereof is now made famous by the Name of Elasticity, whereof I shall purposely treat afterward, and therefore not now prevent myself. As Astronomers have devifed several Spheres and Regions in the Aether, so have others also in the Air; whereas indeed they have both only their own Proper Regions, which are several, because they are both of several Density and Rarity, and of several Elementary Natures; and so with the other two Divide the whole Elementary Globe into their four several Provinces, as I have showed; and if any could show us any such Division Corporeal, and Spiritual, or either of them, in the Aether or Air themselves, they should Prove what they Say, and not only Say what they Imagine. But though no Colourable Caus be offered to make such Partitions in Aether, except the Various Motions of the Sydereous bodies, which Move in the Aether, and are Moved with the Aether, and need no such Proper Spheres, as I have showed; yet there is a more Sensible Pretention to prove Three several Regions in the Air, which will be also found to be like them in the Aether, only in Notion, and not in Nature: for whereas they assign the First Region to be and extend so far as the Emanant Rays of Aether are Reflected from the Earth, the Middle to be where that Reflection endeth, and wherein the Meteors are, and the Third above them, and so Immediately Contiguous to the Aether; I find no such Partition thereof, neither in the Text, nor in Nature. For themselves do not apprehend the First Region to be many Miles high, (nor indeed can it be of any great Hight, if it be below all Meteors, Vapours, Dews, and the like, which continually Ascend into it from the Terraqueous Globe, and are not very high) but certainly the Rays are Reflected much farther than any hath yet assigned the utmost Hight of the whole Air to be. It is reported that the Pike of Teneriff, and some such other Eminences of the Earth, may be seen at the Distance of about three Degrees from them, which can not be by the Direct Rays thereof, being no Lucid bodies, and therefore must be by the Reflected Rays of Aether, which are Reflected so far through the Air; otherwise there could be no Vision of the Object at such a Distance: though indeed Reflection be far shorter than Direct Emanation, (and perhaps there may be some such Proportions thereof, as there are of the Descent and Reflected Motion of any Ball or Stone from a Paviment.) And therefore we can not see so far by the Reflected Rays of a Candle in the Night, as we may see the Candle itself by the Direct Rays thereof. Now Heat is a Congenerous Quality of Light, and Emanant with it in the same Aethereal Rays, as appears by the B●rning Glass; and though the Heat of the Sun beams doth Penetrate farther into the Earth, than the Light thereof, because it is not resisted by the Opacity thereof, which is not Contrary thereunto, but to Light, and is only hindered by the Density, and so may not be Reflected altogether so much, because it Penetrates more (which also proves Heat and Light to be several Qualitys) yet certainly Heat can not so far fall short of the Light, but rather there is some Degree of Heat Reflected with the Light unto the very Aether, though Proportionably less; and then, according to their own assignment, there is but one Region of the Air. Again the Vapours of Water are said to Ascend above the Airy Expansum Indefinitely, which may be to the utmost Hight thereof, as well as all over it: and as there are Bright and Dry Clouds above the Moist, and Stellae Cadentes, and Comets, and the like, above them, so probably other Tenuious and Invisible Vapours above them; and then also, according to their own assignment, there is but one Region of the Air; and they who assign must prove that there are not any Meteors or Vapours above their Second Region assigned, which they can never do. But the truth is, that though the Aethereal Rays be Reflected from Earth to Aether, yet that Reflection both of Light and Heat, as all others, is stronger and longer as it is nearer, and weaker and shorter as it is farther from the Body Reflecting; as well as Emanation is stronger as it is nearer, and weaker as it is farther from the Body of the Inherent Quality which doth Emitt it: and so the Reflection of the Aethereal Rays from the Terraqueous Globe back again to the Aether is Gradual, and of different Degrees; and thereby doth Produce Different Degrees of Vapours, and several sorts of Meteors in several parts of the Air; and accordingly they attein several Situations therein; and by the Variation of many Circumstantial Causalitys the same Meteors poised therein almost as Glass Bubbles in Water are sometimes higher, and sometimes lower, and have no such Planetary Position in themselves, as Stars in Aether: nor is the Air so Invariable as it. The Spirit of Air is not Expressed by any known Name, and I know not therefore well how to Express it, unless we should call it, Aura: or the like. And indeed Philosophers generally have so much attended the Gross Matter, and so little regarded Subtle Spirits, that they have not so much as found out any Vocabula of the very Elementary Spirits, except only Fire, which is most Sensible both by the Heat and Light thereof; though all the other Spirits be also Substantial Activitys, and have their Sensible Qualitys; which yet hath not been Determined concerning all the Elements, what are their first Proper Qualitys, as I shall hereafter show, and particularly prove Cold to be the Proper Quality of Air▪ as Heat is of Aether. Also Air hath apparently another Quality which is Sound, and that is very Sensible, almost as much as Light; but is not so much consydered, because it is not so Permanent; and indeed Sound is far more Desultory than Color, as I have said, for though Desultory Color is not, and can not be, Fixed as an Image can not be fixed on a Speculum (which if it could be, would Excuse and Exceed the Art of any Painter) yet it may be Continued in the same Position as long as you pleas: whereas Sound is always Transient and Fugitive, as I shall show hereafter, and can not be Continued one Moment, but is still in Succession, like Flame, and almost like the very Instants of Time. And yet as all the other Heavens are Hebraicaly Denominated from this first Heaven, Air, so also all Spirits from the Spirit thereof, almost in all Languages. Air hath also a Mistion with all the other Elements as well as Aether, and perhaps more, as Water hath more than it, and Earth most of them all: and so it hath more of the Terrene Qualitys then Aether, and less than Water, as it hath more Refracting Opacity then the one, and less than the other; and so also more Consistence, than the one, and less than the other; and therefore is probably less Fluid than Aether, as it is apparently more Fluid than Water.  
II. The Aether, as I have said, is most Rare, and probably can not be more Rarefied than it is in its own Element; and so the Earth most Dens, and can not be more Densified. And though I know not whether Aether may be more Densified, yet certainly Earth may be very much Rarefied, as in Soot, Camphire, Salts Volatilised, and the like. But Water is most notably capable of Rarefaction into Vapours, and they are as much Condensated again into Waters, though I suppose it can not be so much Violently Expanded or Compressed, and that Air can not be so much Condensated or Rarefied as it may be Compressed or Expanded. And of all other Elements Air is most capable of Compression as in the Windgun, and of Expansion as in the Airpump: (which from thence may be rightly termed the Expansor) and from this Compression and Expansion thereof there follows a Natural Motus or Nisus ad Restitutionem, or Resilience, which is now Superscribed with a new Title of Elasticity, though the Term properly signify rather Abaction or Pulsion then any such Return or Restitution, as is or aught to be Intended thereby, and in plain English is better termed Springines, which is more Proper to Compression then Expansion; though as it is Confusedly used for both, I am forced also so to use it, only for more clearness and distinction I shall rather ascribe Elasticity to Fluid bodies, as Air, and the like, and Springines to Consistent, as Steel, and the like. But here I must Remind what I have formerly Observed, that there is a very great Difference between Rarefaction and Condensation which are Spiritual, and by Intrinsecal Generation, and Expansion and Compression which are Corporeal, & by Extrinsecal Violence: which Difference doth most plainly appear by this very Elasticity: for no Elasticity and Motion or Nisus to Restitution doth ensue from the former, because they are so Intrinsecaly Altered by Natural Generation; whereby the Predominant Spirit having in the Generation reduced the Body to a fit Rarity or Density for itself, doth so continue it as long as it doth Predominate; but only from the latter, when only the Body is by any External Violence so Expanded or Compressed, and the Predomination of the Spirit not Varied by Corruption, and therefore it retaineth still such an Actual Nisus; which, when the External Violence is removed, becomes a Motus ad Restitutionem. And yet both the former and the latter are generaly Confounded together, which hath so much Confounded the right Knowledge and Understanding thereof: but being thus clearly Explained and Distinguished, will very much facilitate and clear our Discourse thereof. And this may evidently appear in all the Experiments of Rarefaction and Condensation, or of Expansion and Compression. As first in the Sealed Weatherglass, which is the true Thermometer without any Communication with the External Air, and accordingly with the Variation of the Density or Rarity of the Body thereof; from which it is defended by being so Sealed, and is only Varied in itself by Heat or Cold, which are Spiritual Qualitys, Penetrating the Glass, or Operating upon it by their Emanant Contact, and consequently upon the Water, or any other Liquor within it (which whatsoever it be, we will generaly call Water) and if Cold have no Emanant Rays like Heat, yet it may, as I have showed, Generate Univocaly a Potential Cold in the Glass, and so thereby also in the Water by Producing the Potential Cold thereof into Actuality (as also Sound which is another Quality of Air Mist in the Compositum thereof may be so Produced, as I shall show hereafter.) And therefore the Water in the Sealed Weatherglass doth not Fall in Hotter Wether, nor Rise in Colder, as in the Open Weatherglass, but Contrarily Rise in Hotter, and Fall in Colder Wether; because the Included Water being Intrinsecaly Rarefied by the Heat doth Extrinsecaly Compress the Air, which also would itself be Rarefied, and hath therefore an Intrinsecal Nisus thereunto in itself; but yet is Compressed Violently by the Water, which is more Dens and Robust in itself, and the Air more Rare and Tender in itself; and so again the Included Water being Intrinsecaly Condensated by Cold, doth Extrinsecaly Expand the Air, which also would of itself be so Condensated, and hath therefore an Intrinsecal Nisus thereunto in itself; but yet is expanded Violently by the Water which is Condensated, and being more Prepotent, as I have said, doth so Expand and draw down the Air to fill the Space which it hath left, Ne detur Vacuum. Also if the Sealed Weatherglass be carried up to the Top of the highest Steeple or Hill, where the External Air is much more Rare then at the Bottom, yet the Water will not suddenly Fall, as in an Open Weatherglass; because the Water and Air in the Sealed Weatherglass have no such Communication with the External Air, and the Corporeal Rarity or Density thereof; but is only Rarefied or Condensated by Internal Heat, or Cold; and that can not so suddenly be Produced in it as to make any such Variations: whereas in the Open Weatherglass; because it is Open, the External Air doth Corporealy Communicate with the Included Air, and so by Mingling with it doth suddenly Vary the Rarity or Density thereof, as Vinegar Mingled with thick Ink, or the like: And therefore the Included Air is suddenly Varied, and sooner by the Rarity or Density of the External Air, then by the Heat or Cold thereof, which require more Time Univocaly to Generate Heat or Cold in the Included Air, whereby it may be Rarefied or Condensated in itself: whereas if the External Air be Actualy more Rare, though more Cold (from other Circumstantial Causalitys, as in clear frosty Wether, or the like) the Included Air in the Open Weatherglass will also be more Rare; because, as I have showed, it doth Communicate and Mingle with it; and so if it be more Dens, though more Hit; as in a Minepitt, the Included Air will be also more Dens, for the same Reason; and consequently the Water will Fall in the former, and Rise in the latter Experiment, so that the Open Weatherglass is indeed rather a Pycnometer, as I may call it. Also in the common Experiment of drawing up Water in an Urinal or other Vessel by Flame, or heating the Vessel, assoon as the Actual Flame, which did Actualy Rarefy it, is Extinct, the Air is again Condensated, and the Water will ascend suddenly, (or more slowly if it be heated,) and afterward so Mingle with the External Air, and Participate of the Rarity or Density thereof, like any other such Pycnometer; for so it stands at that Hight whereunto it hath Ascended, and will be Varied afterward as in any Open Weatherglass by applying Heat to the outside of the Glass, which will make it to Fall, and when that is abated to Rise again, and not stand afterward as low as it Fell, as it doth at that Hight which it attained by the Calefaction before. And it is consyderable in this Experiment, that the Air is Rarefied so notably in the Glass by Flame or Fire within the Glass, together with all the Fume thereof; and yet the Rarefaction of both, which is Proportionably as much in Extension as the Water which Ascendeth afterward, doth not Depress it below the Stagnum thereof in the Basin; wherefore certainly it must pass out of the Glass, (whose Neck is filled and closed with the Water therein equally with the Level of the Water in the Basin, as the Top of the Torricellian Tube is with the Mercury that is in it) by some such ways and passages, as I shall hereafter discover and declare concerning the Torricellian Experiment. And it doth not depress the Water below the Stagnum thereof in the Basin, as Air Rarefied within an Open Weatherglass doth the Water therein below the Standard thereof; because in this Experiment the Water not having yet Ascended above the Level thereof in the Basin, doth not Superpend, nor hath any such Nisus to Return downward or descend, as in the Open Weatherglass, or Torricellian Tube, wherein the Cylinder of Water, or Mercury, doth so Superpend upon and above the Stagnum, and therefore hath such a Nisus of Returning again Downward, as I shall also show afterward. And so also in this Experiment, after the Water hath Ascended in the Glass, and hath thereby such a Nisus of Returning Downward again, if the Air above it within the Glass be then Rarefied again by heating, or the like, the Water will fall as well as in any other Open Weatherglass, as I have showed. And the true Reason hereof is not from any Natural Spring of the Air, or Abaction or Pulsion outwardly, as I before noted; because the Expansion is Violent and beyond the Natural Density of the Common Air, and the Restitution to it Inwardly Natural; as of bend Steel to its own Natural Figure: for that which is more Constant and Proper is Natural, and the other Violent. Wherefore also the ●r●e Reason why in this or any other Open Weatherglass, the Water doth not Return to its Level (unless the Air within the Glass be Rarefied so far) though it otherwise might, (not being Imprisoned, as in the Sealed Weatherglass) is, because this Elasticity of the Air Expanded by the Weight of the Descending Water doth ●eep it from Descending any farther than itself will be Expanded by the Weight thereof: for so in the Tube of Water or Mercury Inverted, as they Descend, they thereby Expand the Air more, and they Weigh less; and so at length they both come to an Aequilibrium, between the Potentia of this Elasticity of the Air and Pondus of Water or Mercury; and then they both stand at that Hight; which we therefore call the Standard: and though the Included Air doth, as I have said, somewhat Communicate with the External Air; yet not so freely, but that it is still far more Expanded by the Weight: And as the Included Air will be partly Rarefied or Densified according to the Proportion of the Rarity or Density of the External Air; so by the Expansion thereof it may be farther Expanded, and by the Compression thereof Compressed; which Produceth the like Effects thereof in the Standard, but from a Contrary Reason: for though by Expansion of the External Air the Included Air and Water or Mercury will Fall, and by the Compression thereof Rise, yet that is not from any such intrinsical Potentia as of Rarefaction and Condensation, but from the Extrinsecal Violence of Expansion and Compression drawing the Air and Water Outwardly toward that End whereunto it is applied, which is the Stagnum, whereby they must necessarily follow that way, and so Descend in Expansion, by drawing it up more the same way Outwardly or Upwardly from the Stagnum; and it must as necessarily Ascend by Compression. And so in the Air-pump or Expansor the Torricellian Tube and Stagnum being placed therein, by the Operation thereof; which doth notably Expand the Air Outwardly in the Receiver wherein it is placed, the Mercury in the Stagnum is thereby drawn Outwardly Upward, and consequently it must Descend Inwardly Downward in the Tube (as that Engine is said to draw up a very great Weight) and yet it Proportionably also draws the Included Air at the other End, though not so freely, and therefore not so strongly, nor can so Communicate with it as the Rarefaction of the External Air doth not so freely Communicate with the Internal Air, as I have said. And this I conceiv to be the true Reason of the Torricellian Experiment, and also of the Paschalian Experiment, which are the same Proportionably according to the Different Weight of Mercury and Water, and both of them Differ from the Common Open Weatherglass only in this, that they are Erected to the Highest Standard, which can be made of any such Experiments, whereas the Weatherglass is only a Partial Experiment; as when the Torricellian Tube is shorter than the Standard, yet the Mercury will stand at that Hight: but a Pump doth Correspond with the Paschalian Experiment, if it be as High; for the Water will not so stand therein above the Standard, though by Forcers and Buckets below the Standard, and the like, it may be raised higher, as the Water at London-bridg; and I know a Pump near the place where I dwell, which servs an house with Water pumped up about fifty feet high, by making two Pump posts, whereof the lower is about two Inches Bore, and the upper about five with Poles, and a Bucket in it, and two Valus at the Bottom of the Bucket and top of the lower Post. Also the Siphon, as to this Purpose, is only a double Pump or double Tube Inverted. But the great Wonderment concerning the Torricellian Experiment hath been, how the Air should come into the Tube, and Ascend above the Mercurial Cylinder; which first seemed so Impossible, as that it was generaly Proclaimed to be a Sensible Instance of Vacuity; though it doth as Sensibly Disprove it by the very Standard of the Mercury in the Tube, which therefore doth not Descend to its Level in the Stagnum to prevent Vacuity; and also by Expansion of Bladder, and by the Light which appears in the Tube above the Mercurial Cylinder; which some say is a Body itself, but certainly, though it be only an Emanant Quality, it can not Possibly Exist without a Diaphanous Body, as Inherent Light can not Subsist without a Lucid Body. Others therefore suppose it to be Materia Subtilis, or Aethereous Corpuscles, or something they know not what, which yet they will affirm upon all such occasions to fill Pores or Vacuitys rather than acknowledge the Truth and Evidence of the most Sensible Experiments: but though Aether doth send forth Emanant Rays every way, yet by its own Rapid Motion Circularly it prevents any such Excursions of its Substantial Corpuscles, or Effluvia, as certainly would long since have Exhausted it, and made it no Aether, unless they can also find a way to Reciprocate and Restore them again, like Vapours to the Sea. But plainly and simply all that is above the Mercurial Cylinder in the Tube is only Common Air Expanded, as I have said; and may appear by all the Phaenomena thereof. As by the Vibrations and Subsiliences of the Mercury in the Tube when being stopped with the Finger it is Inverted and set● in the Stagnum, which are not like the Undulations of the Surface of the Mercury in the Stagnum when it is afterward Moved, but far different, and more Busy and Tumultuous, as you may easily perceiv, if after the Mercury is settled at the Standard, you so Move it by Jogging, which will cause a common Undulation, but no such Commotion as before; and so if you fill a Torricellian Tube half full with Water, and then stop it with your Finger, and Invert it; you shall see the Air heaving and striving in like manner to pass through the Water, and bearing up part thereof before it to the top of the Tube; till at last the Air settleth above, and the Water beneath: and so if you leave some Air in the Torricellian Tube with theMercury, or some Watery Bubbles (which commonly remain lurking in it whether you will or no) you shall see almost the same Vibrations and Subsiliences, and that is manifestly Included Air or Water, because they were so left in it before. But for a farther Evidence hereof, take another Tube close at one End, and of such a convenient Length and Boar, as that the Torricellian Tube may freely move and play in it (whence I shall call th●s other the Extratorricellian Tube) and setting it with the Close End Downward, place the Torricellian Tube so likewise with some small Supporter in the Extratorricellian Tube, that the Open End of the Torricellian Tube may be almost as high as the Open End of the Extratorricellian Tube, and then fill the Torricellian Tube so standing in the Extratorricellian Tube with Mercury; and afterward stop the Open End of the Extratorricellian Tube carefully with a Cork, or the like, and then suddenly Invert both together, and the Mercury will stand in the Torricellian Tube above the height of the Standard; whereas if it were any thing but part of the Air Included in the Extratorricellian Tube, which by the Descent and Weight of the Mercury in the Stagnum Compressed, it should in this Extratorricellian Experiment stand at the same Height as in the common Torricellian Experiment, which yet it doth not; but above it, because a very little of the Air, so very much Expanded, doth suffice to fill the small Space above the Mercurial Cylinder in the Torricellian Tube, in this Experiment, and to suspend the Mercury, and therefore when so much of the Mercury as before filled that Space doth after the Inversion Restagnate in the Extratorricellian Tube, the rest of Air which was Included therein is thereby Proportionably Compressed, and by the Elastical Potentia of that Compression bears up the Mercury and Cylinder thereof somewhat higher than in the Torricellian Experiment; which doth Concur with what I said before, concerning the drawing down of the Mercurial Cylinder by Expansion of the Included Air in the Receiver of the Airpump or Expansor; for so contrarily the Compression of the like Included Air in this Experiment doth bear it upward; (and plainly appears to be stronger than any pretended Pressure of the Atmosphere). And this may further appear if you open the first Close End of the Extratorricellian Tube, for then the Included Air therein so Compressed will issue forth with a little Poppysm, which is a manifest sig●e of the Compression of Air; and then the Mercurial Cylinder will fall down to the usual Standard. And yet more Visibly if you carefully close the first Closed End of the Extratorricellian Tube with a little piece of Bladder, when both the Tubes are Inverted as before the Bladder will apparently strutt, and stiffly rise up, and not be born down by the Atmosphere, as hath been supposed; and then the Mercurial Cylinder will not stand altogether so high as before, but proportionably lower, according to the more Space gained by the strutting of the Bladder. And if the Torricellian Tube be Open at both Ends, and you stop one with your Finger beneath, and then it be filled with Mercury, and so you Invert it with your other hand, and place it in the Stagnum, it will notably Introsuct your Finger (which by the Inversion will then be above it) in stead of Air, because it is next to the Mercurial Cylinder, and Weight thereof; and yet it will also Introsuct Air below it to fill the Space above it; and all such Introsuctions are manifest Symptoms of Air Expanded, and not of any Vacuity, which as it can not Extrude, so neither can it Introsuct any Body, nor doth need any Body to succeed, as Plenitude doth; but those forcible Introsuctions are from that Elastical Potentia of a Body Expanded, which is to Restore itself to its own Natural Density, and other Successions of any Body against the Natural Motion thereof are, as I have showed, only to prevent Vacuity. Nor is such Introsuction any Pressure of the Atmosphere above the Finger, but most Sensibly only a Torture beneath it. Wherefore it is sufficiently evident that the Space above the Mercurial Cylinder is filled only with Expanded Air, which they who deny, do thereby shut their Eyes against a very Curious Improvement which otherwise they might make thereof by Enquiring farther how very subtly and strangely the Air doth pass into the Torricellian Tube so prepossessed with the Mercury. Which I shall now also consider. And I can easily grant to others and myself, that it doth not nor, can it Possibly pass and Penetrate through the Extensive Body of the Glass or Mercury, because itself is also an Extensive Body, and two such severally Extensive bodies can not be in the same Place (which, as I have said, is only Extension in Relation to the Substance of the Body itself, which thereby is in such a Position and Place as it is, (in respect of all other bodies in the Univers) nor can there be any such Penetration of Extensions, or two Extensions in the same Vbi, because it is the Position of the Extensions, and so there can not be two Positions of one and the same Extension, though by Condensation and Rarefaction, Compression and Expansion the Extension itself may be Varied, the Matter being the same, as I have formerly showed, and doth plainly appear by these and all other Instances thereof. Also I conceiv that neither the Glass which is a very Imporous Body, nor the Mercury which is Fluid hath any such Pores in itself through which the Air might pass without Penetration; but that the very great Force and Violence of the Introsuction, which I have before discovered, doth make Temporary Pores, or rather some pervious Passages, which are those very close and Indiscernible Strainers through which the Air doth pass in the Body of the Mercury itself into the Tube, and thereby is so very much Expanded. As when Boys blow through a Quill, or Cane, into Water, wherein there are no Pores before, yet the Force and Violence of that Blast doth make such Temporary Passages, whereby their Breath passeth through the Body thereof in manifest Bubbles: so when a Drawer fills his Wine, out of a Pot held very high into a Glass below, some Air between is by the Fall dashed into the Wine, and appears therein in very small Corpuscles, (which he therefore calls Nitts) and again Ascend in small Bubbles standing on the Surface of the Wine: and so in the common Experiment of Tobacco taken through a close Vessel almost filled with Water, whereby the Fume of the Tobacco shall pass from the Pipe, through the Water, to the Mouth of him who so Introsucts it, which is very like the Introsuction of the Air through the Mercury by the Weight thereof; and though the same Body doth Introsuct through itself in the Torricellian Experiment, which is also consyderable, whereas in all the others the Operation is by another; yet I do not apprehend this Diversity to make any Difference in the Reason of the thing itself: for so as there be a sufficient Force thus to Introsuct, it is all one whether it be by the Force of the same Body, or of another, or whether it be by a Potentia, or Pondus, and the Mercury, in the Torricellian Experiment, is put into such a Posture, as it can not Descend with all the Weight thereof, unless it first make way for another Body, that is, the Air, so to pass through it, and to succeed it, Ne detur Vacuum; which it doth, as I have said, by the very Weight thereof, and so the Air passeth through it, though not without very much Resistance and Commotion, either by Indiscernible Bubbles, or some such Passages. And being so Introsucted by the Overweight of the Mercury, and to Prevent Vacuity the Weight of the Mercurial Cylinder below it is as if there were an Introsuctive Potentia above it, which might be sufficient so to Introsuct Air through it, as the Breath of a Man is sufficient to Introsuct it through a little Body of Water, whereas the Pondus of the Mercurial Cylinder is far greater than the Potentia of any Man's Breath. And the Mercurial Cylinder by the Weight thereof doth very hardly Introduce the Air through or between the Body thereof, and may be set in such a quiet Posture as it will not so Operate, until it be Jogged, and begin to Fall; and when it doth Operate the Passages through the Body thereof are opened with great Reluctance and Commotion; as Water by the Weight thereof doth so open its own Body to let out Bubbles with an Ebullition and Undulation in itself; and so the Mercurial Cylinder plainly discovereth a very notable Commotion by the Ebullition and Undulation in the Surface and Top thereof, which is to me a most plain Evidence of Air passing through it the same way, as it doth through Water; and so indeed it doth pass through Water in the Paschalian Experiment: and if any may yet conceiv a Difference between Bubbles which are first forced into the Water, and so must necessarily pass out again, or Fume Introsucted by another, and Air Introduced by the Water or Mercury itself, and the Overweight thereof, let him try and satisfy himself with the other Experiment of filling a Torricellian Tube almost full with Water or Mercury, and then stopping it with his Finger (or if he pleas Hermeticaly sealing it) suddenly Invert it, and he shall find that there will be both the same Phaenomena Proportionably of the Commotions, and the same Effect at last of the Air Ascending above the Cylinder of Water or Mercury, and of that Subsiding beneath it: and, as I have said before, that the Space above the Mercurial Cylinder is and can be filled with nothing but the Air, so Included before in it; so in all these or in any other such Experiments, the Air passeth into the Glass as it doth out of it in the former Experiment, and though the Air be Included in the same Tube with the Mercury in the Torricellian Experiment, yet in this last mentioned Experiment, when the Tube is Inverted, it is thereby placed beneath, and without it (though the Air were before in the Tube) as well as any External Air; and must some way or other pass to Ascend above and within the Mercury, which plainly it doth by the Weight and Pressure of the Mercurial Cylinder itself; and so the Air Included in the Tube with the Mercury when the Tube is Inverted is by the Weight of the Mercury first Compressed beneath, and by little and little Transmitted through the Mercury into the Space above it, whereby it is Expanded above, and then again Reduced to its former Density, which fills the same Space above, as it did beneath. And though I sometimes conceived that the External Air might in the Torricellian Tube and Experiment pass between the Glass and the Mercury, (as generally Air will, if it can, pass that way; because those two bodies are only Contiguous and not Continuous, as the Water is in itself; and so probably some Air doth so pass in the Torricellian Experiment) yet certainly it passeth also between or through the very Body of the Mercury by those secret Passages which it so maketh, as may appear by the Commotion in the whole Cylinder, and more plainly by filling the Extratorricellian Tube with Water or Oil, so as when both the Tubes are Inverted, the Water or Oil shall stand above the Torricellian Tube, and every way Encompass and Drown both Tube and Mercury itself; and then let the first Closed End be opened at the Top of the Extratorricellian Tube Inverted, and the Mercurial Cylinder will Subside to a Proportionable Standard (accounting also for the Overweight of Water or Oil) as in the first Experiment, wherein only Air was left in the Extratorricellian Tube. Wherefore I apprehend it so to pass through pervious Passages of the Water or Oil, and also of the Mercury, and that the Proportionable Weight of Water in the Paschalian Experiment is Equivalent to the Weight of the Mercurial Cylinder, and doth Expand the Air Percolated through it as much: and so the Air which is so Expanded, when it is above the Cylinder by that Elastical Potentia thereof doth Suspend the like Weight either of Water, or Mercury below it; which after they come to an Aequipotentia of the one, and Aequipondium of the other, Equaly and Mutualy Corresponding one with another there and then rest and settle in their Standard, without any more Commotions and Vibrations. And though the Mercurial Tube be never so Long, yet the Over-weight of the Cylinder will have the same Operation and Effect Proportionably; And so I suppose, that if the Stagnum of the Mercury were never so Deep, and the Torricellian Tube were plunged in it with the Orifice downward, and any Air left in it, or not, and then drawn upward to any Hight whatsoever, yet it shall never be raised above the Standard, nor shall the Air be ever the more Expanded, though there may be several Degrees of the Expansion thereof beneath the Standard. And the Torricellian Experiment when it is finished, is also a Weatherglass, and will Rise and Fall as well as a common Pycnometer, (but somewhat otherwise, and not so much in Measure) by Communication of the External Air with the Internal in the Torricellian Tube, as well as any other open Weatherglass; and I therefore conceiv, that the pervious Passages between the Glass and Mercury, and perhaps also in the Body of the Mercury still stand open to the Subtle and Imperceptible Air therein, and which doth still Intervene between the Internal and External Air, whereby they so Communicate one with another; And some have observed little No●ches or Inequalitys of the Surface of the Mercurial Cylinder at the height of the Standard after the Torricellian Experiment is finished, which seemeth to be a Perceptible symptom hereof. And thus I suppose that there is the same Reason Proportionably of the Weatherglass, Pumps, Siphons', the Paschalian, and Torricellian Experiments, and the like, from the Expansion by the Weight of Water or Mercury and Elastical Potentia of the Air itself, by Retraction and not by Pulsion, or any Pressure thereof, which they do no more prove, than they did prove the preconceived Opinion of Vacuity; and yet Men are so Fond of their own Fansys that they would persuade not only other Men, but also Nature and Experiments themselves, to be of their Opinion, and thus have very Confidently Inscribed on the Torricellian Experiment the Title of a Barometer; supposing the Atmosphere to press down the Stagnum, and so to raise the Mercurial Cylinder in the Tube to the Standard thereof; whereas in the Extratorricellian Experiment after the First Closed End is opened and the Atmosphere admitted the Mercurial Cylinder doth Subside; and so certainly the whole Pressure thereof can not be so much as the Potentia of the little Compression of Air in the Extratorricellian Tube before mentioned. Thus the Torricellian Experiment is grown famous only by certain Errors affixed to it, rather than by any Sensible Truth gained thereby, more than formerly; it being in itself, only the utmost Extent of a Weatherglass, and Epitome of a Pump.  
III. The First or Principal Quality of Air is Cold, as Heat is of Aether, which being Contrary do Mutualy Temper one another; and thereby also preserve the Body of Water, that it should not be wholly Resolved into Vapours by the Emanant Heat of Aether, nor Congealed into Ice by the Contact of the Cold Air, and both of them do extend the benefits of that Temperature to the Earth, and all the Vegetatives and Animals therein. But because some deny Air to be Cold, before I proceed any farther, I shall prove it. I know not that ever any denied or doubted Heat to be the Proper Quality of Aether or Fire, which also t●e Text doth imply, because it is Synonymous and Connatural to Light, and belongs to the same Element, though Light be only mentioned for all the other Qualitys of Aether from another special Reason, which I have already declared. And expressly Dryness is the Proper Quality of Earth, which is therefore in the Text Eminently called the Arida; (and so also our Saviour calls it in the Gospel) that is, the Primum Aridum. Wherefore either Air, or Water must be the Primum Frigidum; but Water is apparently most Moist, and so is every where termed in Scripture, and by all Mankind (except some Philosophers) And that Air is most Cold was the ancient Opinion of Pythagora●, and afterward of the Stoikes, and may be proved by that very Argument whereby the Peripatetikes would establish the contrary Opinion, which is their Syzygy of the Elements, and their Four First Qualitys; for they say Air is most Moist, and therefore Water is most Cold, and so prove one Error by another; whereas by the very same Induction I prove Air to be most Cold; because that which themselves assign to be most Moist, that is, Vapour, is plainly Water Rarefied, and not Air, nor like it in any thing, but only in Corporeal Rarity, which is very different from all Spiritual Qualitys; and that Vapour is Water, and not Air I shall evidently prove hereafter. Also it doth very Sensibly appear by Wind or the Motion of Air, which Cooleth, and if it be not Vaporous, but Pure and Clear Air, though most Cold, it drieth rather than Moisteneth: though, as I have said before of Heat, Dryness, or Moisture, are not Congenerous with either, but Indifferent between both it and Cold, and may accompany one or other, according to Circumstantial Causalytys. But when Air is most Vaporous, it is commonly most Tepid; as appears by South Winds, and the Surface of Water, which is next to the Air, and is soon and most Congealed; whereas Subterraneous Springs are never Congealed, like Suba●reous Rivers; but are rather observed to be Warmer in Winter, and Cooler in Summer, though perhaps not Positively, but Comparatively; and probably Earth hath more Misture of Aether, and Water of Air, and so Ice which is Congealed, and Actualy most Cold, is Actualy most Aereous; whereby, as they say, it is more Expanded, but Properly Rarefied: Yet Water hath generally some Actual Cold in it, as may appear by Washing, and especially by Laving or Waving the Hand in it, which Motion doth more Actuate the Cold of Water, as Winds do Actuate the Cold of Air: though as Heat in a Burning Glass doth not Instantly Burn, so Cold which is less Active, may not suddenly Cool; and being Mingled with Vapour in all the Atmosphere, the Air is thereby Tempered, and doth Cool less: and from many such Circumstantial Causalitys the Activity thereof may be much abated. And though it be generaly Actuated by Motion, yet it is not therefore Motion, as I have said of Heat, and therein also proved Cold not to be either Rest, or Motion formally in itself: and though Heat generally cause some Motion, yet Cold may be without any Sensible Motion; as in Ice, whereof the whole Body, and all the Parts thereof per omnia, are Consistent and Immote. And there may be a very notable Motion and Commotion, without any notable Variation of Heat or Cold, as if the Torricellian Tube be filled almost with Mercury or Water and some Air left in it, and then stopped with your finger, and suddenly Inverted, as I before mentioned, you shall observe a very notable Commotion in the Ascent of the Included Air through the Body of the Water or Mercury, almost like the Commotion that appears in the Dissolution of Metals by Aqua fortis; and yet no notable Variation of Heat, or Cold; which plainly shows that the notable Heat in the other is not from the Motion, but rather the Motion from the Heat, as here it is from the Weight: and so Motion being a Common Instrument both of bodies and Spirit's, is Caused by any of them, and sometimes doth Caus them Equivocaly; but is not Univocaly in itself any other thing than Motion, as I have showed before generally, and shall still proceed to show particularly in every thing which may Colorably be suspected to be only Motion. Now though Aether and Air be the more Active Elements, and Water and Earth less Active; and consequently the Proper Qualitys of Aether and Air, which are Heat and Cold, more Operative, and of Water and Earth, which are Moisture and Dryness, less Operative; yet they also again Differ among themselves; and so Cold is less Operative than Heat, and Dryness than Moisture. Thus Heat by Contact, or otherwise so Intens as to prevail against Cold, doth sooner overcome it then Cold Heat; as Fire Warms the Ambient Air almost Instantly; but the Ambient Air doth not so suddenly Extinguish Fire in Iron Candent: and though it prevail so far against Flame as to to destroy the Individuality, yet it can not prevent the Successive Generation thereof. Nor did the English or Dutch, who Wintered in Groenland, or Nova Zembla, find their Fires or Lights to go out in the Coldest Seasons. And in their Antiperistasis and Conflict, Cold doth more Excite and Provoke the Potential Heat, than Heat doth Cold; for so it makes Flesh to Burn and Blister, and Nive perustus is no such Improper Phrase: but when the Cold overcomes the Heat, it Mortifys and causeth Gangrenation; which is sometimes prevented by applying a more Moderate Cold, as of Snow, or the like; which doth not Profligate, but rather Excite and Recover the Internal Heat again. Thus though the Proper Effects of Heat be to heat, and of Cold to cool, yet by Antiperistasis they may Produce Contrary Effects, which pilanly shows that there is such Antiperistasis in Nature, and not only in Notion. Also from other Circumstantial Causalitys they may Produce other Collateral and Consequential Effects, as I have already observed of Heat. But whereas Heat first Rarefieth and then Condensateth, contrarily Cold first Condensateth, as Water in the Sealed Weatherglass by the Frigefactive Power thereof, and so also in any Open Water; and then Rarefieth by the Congelative Power thereof, as in Ice. And as Metals Swell and are Dilated by Heat in and before Fusion, and Contracted again by Cold, so Ice is Dilated by Conglaciation and Contracted again by Melting. And whereas Cold doth not Conglaciate bodies Actualy Cold which have much Potential Heat in them, as Sack is hardly Congealed, and so some very Hit Spirits, and Oils, and the like; it plainly proves Generation to be only the Production out of Potentiality into Actuality. Also Cold may thus not only Congregate Heterogeneous things by Conglaciation, which doth Constipate them in the Consistence thereof, but also Segregate them, as Salt-water frozen is more Insipid, and I suppose that which is not frozen is thereby rendered more Briny. And thus also it may Segregate Homogeneous things, as Stone●, and the like; which may Crack and Break with Cold, as well as Heat: but I esteem this to be rather a Discontinuation, than a Segregation. And so generally it renders bodies more Fragile; as Ice, or Petrified bodies, Glass, and most notably Steel suddenly Cooled; and so any Iron is more Brittle in Frosty Wether; and Physicians observe the like of Bones of Animals. Thus also Cold is a Dissolvent as well as Heat, and doth cause Vitrification and Crystallisation sometimes suddenly; and I suppose might Effect more by long and Mature Generation, if it were tried; for though it is not so strong and quick a Generator as Heat, yet as a weaker Magnetical Virtue by long continuance doth Produce Magnetism in other bodies; and Violent Tension of a Spring of Steel, if it be long continued will by Degrees overcome the Elastical Potentia thereof, and make the very Spirit to Conform to that Figure of the Body; so there are many neglected Operators in Nature, which though more weak and dull may in longer time Produce very notable Effects.  
IV. As Aether Produceth Color, so doth Air Sound; which yet as the other seemeth to me to be no Simple, but a Mist Quality. And though it hath been anciently observed that Color is Mist of Light and Opacity, yet no notice hath been taken of any such Misture in Sound, which is the great Instrument of Human Speech and Discourse, and yet there is none of those other Sensibles, whose intrinsical Nature is less known unto us. And I I find it very difficult farther to explain any thing thereof, because I want even Common Terms, and words whereby to express my Conceptions. I have already proposed generally, that as Earth hath some Proper Qualitys, as Consistence, and Magnetical Virtue, whereby to Fix itself; so it hath also other Connatural Qualitys in itself, whereby it doth Fix the more Agile Qualitys of the other three Fluid Elements, which also require their Contrary Qualitys, wherewith to be Mist and Contemperated, as well as the four First Qualitys. And thus we have discovered Opacity to be a Simple Quality Contrary to Light, and that by the Mistion thereof Color is Produced. And that as Light is an Aethereal Quality, so Opacity is a Terrene Quality; as plainly the Earth is most Opacous, and there are no Fixed Colours without some Terreity, and the most Fixed are in such bodies as are also Consistent. But yet I fear to seem too Curious and Novel in asserting any such Analogy in Sound; however, as I have promised, I shall adventure, and make a farther Essay thereof. And according to the best Musical Terms that I know, shall call the two Simple Contrary Qualitys, which I conceiv to be the Principles of Sound Acutum and Grave, or Shrill and Flat: whereof Shrillness is the Aereal, and more Agile Quality; and Flatnes the Terrene, and more Fixative Quality: or if we will accept of Latin Terms Analogical to Light and Colors, we may call a Sound or Voice wherein Shrillness doth Predominate, Vox Clara; and wherein flatness, Vox Fusca: but as Pure Light or Pure Opacity are not Visible, so I suppose Pure Shrillness, or Pure flatness, are not Audible, nor indeed that they can Actualy Exist in their own Simple Extremitys. And as Light is not the least Degree of Opacity, nor Opacity of Light, but Different and Contrary Qualitys; so that which I intent by Acutum and Grave, and their Shrillness and flatness is no Degree; as Tones or the several Notes of the Gamut, and the like, but Contrary and Different Qualitys. Yet I also observe one general Difference of Degrees between Color and Sound, that is, as all Fixed Colours have a notable Degree of Terreity, which fixeth them, and Desultory Colors less; so Sound, which is only Desultory and Momentaneous Individualy, as I have said, requires a less share of Terreity than Desultory Color, though it be commonly Produced by Collision of Terrene bodies Originaly. And as Fire Produced by Collision Originaly may fire a whole Train of Gunpowder Successively, so doth the Original Collision Produce Sound, that is afterward Continued by its own Spiritual Quality, which is always Potentialy in all the Air, and Actuated by such Collision of the Air, which hath also, as I have said, some Earth in the Mistion thereof, as well as the other Elements (and as we may see Terreous Motes and Corpuscles to float therein). And it is so Produced Instrumentaly and Equivocaly by Motion, or rather Commotion; for as the Original Instrument thereof is Collision, so the Immediate Caus of any Sound is the Tremor, which is only caused by Commotion. Wherefore Aether and Planets though most Swift Movers, yet because they Move in Fluid Ambient bodies most equally, and thereby make no Commotion thereof, therefore also they make no Sound, or Nois, or Pythagorean Music: yea Aqueous or Terreous bodies so Moving in Air, make little or no Sound; as a Stella Cadens, Snow, Rain, Hail, in the fall before they come to the Earth: so a Round and Smooth Bullet, that is not hollow, shot from a Gun makes no Proportionable Nois, because by the swift Motion thereof it preventeth the Resistance of the Air, as I have said, and so maketh little or no Commotion therein; whereas a Rod, or Whip, by a Smart Percussion of the Air Resisting it, and thereby suffering a Commotion, maketh a notable Sound; and especially Thunder, which suddenly breaking out of the Cloudy Meteor teareth it asunder, every way, and dasheth it upon the Air, and by sudden Expansion of the Inflamed Lightning maketh such a Terrible Report (like the Flame of Gunpowder out of a Gun) and so fluid bodies by mutual Resistance, and by the sudden Impuls' that will not suffer them to Mingle peaceably, make a Violent Commotion, and Produce Sound; as Water suddenly dashed against Water; whereas in a gentle Flux and Mixture it makes little or no Commotion, or Sound. But to Continue the Sound, there must be a Continued Tremor in the Solid Body, as Bells, Strings, and the like: and where there is no such Tremor Originaly by Commotion, there is no Sound, as I have said; as in Collition of Wool; and if it be not Continued the Sound ceaseth; as by stopping a Bell. But any Tremor of a Body in the outward Superficies thereof, may so cause the Sound to be heard without the Body; as is reported of the Aetites, and of a Bell of Gold being Closed round with a Stone, or Clapper, within it; and so Commotion under Water, which makes a Tremor also in the Superficies thereof, may cause a Sound to be heard in the Air; though also Water and Ice, Glass, and the like Terraqueous Composita have much Air, as well as Earth, in their Mistions and so may be Proportionably capable of Sound, which is Mist of the two Simple Qualitys, Proper to Air, and Earth. And though this Tremor is the most Notable and Immediate Instrument of Sound, yet the Multiplication of the Sound in the Air is, as I have said, only of the Spiritual Quality itself so first Actuated thereby without any more Commotion. And indeed Sound doth not cause any such Undulation or Waveing thereof up and down, like Circles in a Pond, as hath been supposed. Much less is Sound or Voice, though Articulate, any figuration of the Air, or Carving thereof into Characters, like written Letters; for than we could not hear two several Sounds together, as we may if they be very Dissonant; as of a Voice and of a Musical Instrument; or any one Sound of one of the Voices in Consort by attending more to it then to others: and certainly several Auditors may so attend to, and hear several Voices: for the Figure of the one Intersecting the other would thereby Disfigure and Deface one another. Nor could an Echo then return any Articulate Voice, when the Figured Air is dashed against a Concave Bank or Wall, unless the Bank or Wall had also such Organical Parts, whereby to Figurate it again, and so Return it: but only the Air as I have said, having the sound Actuated in it, and being Reverberated, doth Return it with the Sound in it; which is by a Stop thereof, as it may also be Diverted by Wind. And in an Echo we only Hear the last Word Because it is last, for the precedent Words by that Stop being overtaken by the following are somewhat drowned, as the last is not. Nor do great Winds or Wafts of the Air cause Proportionable Sounds, unless they Collide the Air against Trees or Houses, or the like, whereby they cause such a Tremor in it; whereas the Motion or Undulation of the Air in itself, causeth neither Tremor, nor Sound. And the Sound or Voice is Continualy Propagated in the Air by the first Sound or Voice Actuated in it: and so doth pass away continually; and as it i● said, Nescit Vox missa reverti; nor can the same Voice (otherwise then by an Echo) be heard twice by one man, unless he could fly away Faster than it, and hear it again, as another man doth at a farther Distance, which is Impossible: for it is very swift, though not like Emanant Light of Lightning, which is seen before we hear the Thunderclap, and if we estimate the distance of the Thunder cloud and different Space of Time, between the first Sight of the Flash, and Hearing of the Clap, we may partly judge of their different Velocitys. Also Sound is very Longinquous, though not so far as Light Emanant: Broad sides in a late Naval Battle have been heard an hundred Miles from the Place. Nor is Sound Emanant, but always Inherent, though never Immanent, but Transient, and therefore hath no Refraction, nor Reflection of itself; but as the Air (in which it is Inherent) is only Moved by the Wind, which yet doth not wholly Divert it; because it is so suddenly Propagated in the Air, and Penetrateth and passeth away more swiftly, than the Body of the Air can Move in itself by any Corporeal Motion: and it is Reflected in an Echo only by the Reverberation of the Air itself; otherwise it terminateth and abateth itself by less and less Degrees. And yet while it continues, it is not Spent, or Exhausted by Hearing, as Odours, and Sapours, which are more Gross, and more Immersed in the Vapours, and Liquors, thereof; but a whole Army of Soldiers may all Hear the Oration of their General: which also plainly showeth it not to be any Figurative, or Corporeal thing, but a most wonderful Spiritual Quality; which successively and by Innumerable Propagated Individualitys so conveys itself to the very Organ of Hearing, yet not corporealy striking upon the Tympanum thereof; as Anatomists generally suppose, and so also call some Internal Parts of the Ear by such Significant Names, Incus and Malleus; for plainly in Hearing we do not Perceiv any the least Commotion or Tremor, but only the Spiritual Quality itself, which is the Proper Sensible and Object of the Sens; and if we feel any Commotion, as in discharging a Gun near to the Ear, that is only the Waft of Air which the Ear feels, as any other Part of the Body also may by the Sens of Feeling, but doth Hear only the Vehement Sensible of Sound by the Sens of Hearing. Nor yet are there any Rays of Sound as of Light, so to convey unto the Sense the Image thereof, and so several Images to several men's Senses; but only the same Spiritual Quality is so propagated per omnia; which is very Admirable and Curious, and deserving more Notice and consideration than Philosophy hath hitherto bestowed upon it. Also several Sounds do Penetrate one another per omnia, so as to Convey the whole Sound in every Point of the Air, and to every Ear within the Sphere thereof, and not Confound any of them so being Inherent in the Air, which yet is not only Directed by the Breath of the Speaker, and the like, but also Diverted by Winds, and Reflected by Echoes: and several Sounds seem somewhat to hinder and Interrupt one another, if that be not rather an Infirmity of the Sens, than any Confusion of the Sensible Qualitys, as the Ey can not so distinctly See several Visibles, though certainly the Images thereof do not Confound one another. And as Spiritual Magnitude, or Ampliation by Multiplication of several Parts into one Total, doth, as I have observed, Augment the whole beyond the Proportions of the Particulars; so many Sounds together are Herd farther than any one of them Singly; as a whole Broadside, or Cry of Hounds; like a great Mountain, which is farther Visible in the Whole than any Part alone could be Seen. And Sound reflected at a great Distance is heard better than Directly, but best near to the Reflection (like Reflected Rays of Heat or Light) because though the Reflection doth not make any new figuration of the Sound or Voice, yet it doth Return and Reduplicate it so Generating itself Successively in the Air, as I have showed. But the greatest Mystery and Incognitum is, how the Air which plainly is not Configurated or Effigiated by Sound or Voice, but only put into such or such a Tremor by the first Collision thereof, whereby the Sound or Voice is first Actuated and Specificated Equivocaly, should afterward Univocaly Generate it in itself Successively without any more Collision Commotion or Tremor in itself. For there seemeth to be none such afterward in the Air; as you may try by a Flame of a Candle or the least Feather hung by a Thread in an upper Chamber, and let the greatest Sound, or Noise, be made under the Chamber window in the open Air, so as the Chamber be not shaken, nor the Waft of Air come toward it, but go the other way from it; which, as I have said, doth not at all concern the Sound: and then observe whether there be any Motion or Tremor in the Flame or Feather, more than would be without any such Sound or Nois: certainly it will not be in any manner Proportionable to the greatness of the Sound or Nois, as it should be if it were the very Sound or Nois. But I shall not Penetrate any farther into this very Curious Secret of Nature, nor Pronounce what Sound is Particularly; only Affirming it generally to be a Spiritual Quality, and not any Corporeal Motion, though it be always first Equivocaly Generated by Motion, which is therefore so Concomitant and Instrumental in it, and perhaps more Necessarily Antecedent then in Heat, or any other Quality whatsoever. Yet we must carefully Distinguish, as I have said, between the very Essence and Formality of any thing, and any most necessary Instrumentality thereof whatsoever; otherwise we should know no Difference between our own bodies and Spirit's in this Conjunct State thereof. And whosoever will not so Distinguish between the Spiritual Quality of Sound (which is a Proper Sensible and the first Collision Motion and Tremor which is only the Equivocal Generator thereof, though always necessarily requisite as an Instrument, and yet, in itself hardly so much as a Common Sensible, nor Perceptible in and with the Sound by the same Sens of Hearing) seemeth to me to be like unto him who affirmed that he could play upon the Organs, and upon farther Examination it was found that he could only blow the Bellows. Wherefore that we may better consider all together, and carry on this great question concerning Motion throughout, we will Recollect what we have said before, and now also add this unto the rest; And so suppose, as we may very well, the same Air to be per omnia Tepid, that is Hit, and Cold, and also Luminous, and now also Sonorous, at the same Time, yea to have many Visible Images and Audible Sounds Penetrating one another, and all that Body of Air wherein they are in every point thereof; and if any Human Invention can find out and assign so many several motions, as all these and some more, which I shall hereafter also add in one Body per omnia Puncta thereof, and in the same Instant, he may perhaps also Move me from my present Judgement and contrary Opinion.  
V. The Airy Expansum, which was made to be the Common Passage between the Aether and Terraqueous Globe Transmitting Ae●hereous Rays Downward, and Aqueous Vapours Upward, hath no Proper and Fixed Inhabitants in itself, but only Vapours or Waters above, and Meteors, which Move up and down, like Birds flying in it; whereas the Aether hath Stars, and the Terraqueous Globe is the Native Country and Region of Various Elementary Composita, Vegetatives, Sensitives, and of Man himself. Nor can I conceive that all these Unnecessary and Deformed Meteors, which now appear in the Air, were so in it when it was first made, or before the Fall of Man; for whose sake, not only Earth, but all the Elements were Accursed; and that Curs hath produced many Sensitive Anomala; and not only Briars and Thorns, but also Inundations, Meteors, Comets, and all the Imperfections Monsters and Anomala of Nature, which was first made Perfect and truly Natural: and we only read of Vapours then in the Air which are the Natural Effluvia of Water, (as Rays are the Emanations of Aether) and most wonderful M●nstrua, Vehicles of Spirits, and Instruments of Nature; and it is said expressly that the Excess thereof, which is Rain, and which otherwise may seem most Needful, and least Noxious, was not then in the Air, and that, God had not yet caused it to Rain upon the Earth, which was Watered only with Vapours and that, There went up a Mist from the Earth, and Watered the whole face of the Ground; and so also supplied the Fountains Springs and Rivers of Fresh Water. Wherefore, as I have before Engaged, I shall now plainly prove Vapour to be only Water Rarefied, and not Air. It is expressly so termed in the Text, Waters above, in respect of the other Elementary Water or Waters beneath. And it is Demonstrable that it is so, because it hath all the Properties of Water, and none of Air, except only the Corporeal and Common Affection of Rarity; but as Air if it be never so much Rarefied or Expanded, yet doth not therefore cease to be Air, so neither Water Rarefied into Vapour, to be Water. Also it is not, as I have said, so Cold as Air, but rather Tepid; nor so Diaphanous, but Refracts more; nor so Sonorous, for any Voice is better and farther heard in Sued and Serene Wether, then in Mists and Fogs; and it is confessed by all that it Moistens more than Air, which is the true Property of Water. And we have most Sensible Experiment in't he ready Return thereof into Water, as well as the Efflux thereof from Water, which is only by Condensation and Rarefaction, and no Transpeciation. Certainly we may as well affirm Ice to be Earth, as Vapour Air. Nor are all those Bubbles which appear in Expansion of Fluid bodies always Air, as is supposed, but commonly Vapour; and therefore have a greater aptitude to be Imbibed by Dry bodies, and to Insinuate themselves into them more than into Pores, into which Air doth more readily enter; and they stick longer to Glass, Stone, Metals, and the like, than Air; and Moisten more; with many such Symptoms, whereby they may be Discerned, being in themselves of very Different Natures. And we must also Distinguish between Vapours themselves, which are either Produced by the more gentle and Calefactive Power of Heat, and were, as I have said, so made in this Second Day, and readily Return again into Water; as in Rain, or any Distillation, and still continue Actualy Moist; and these Vapours are also more Fluid, and only Conglomerate together with little Consistence in more Dark Mi●ts and Fogs in the Air, such as we see to rise from Rivers and Vallies in a Morning, or Evening; yet they are not Common Elementary Water or Waters beneath, but Waters above; which therefore are so easily Trasmuted, Neither are Clouds any Cisterns, Membranes, or Sponges, containing Rain; for indeed Rain-water is such a Ponderous Body as could not Possibly be Suspended in the Air, but would fall down in Cataracts, and destroy the Terricolae; whereas these Vapours being suddenly Rarefied by Heat, and as suddenly Condensated again by Cold, or Compressed by Wind, do accordingly Descend leisurely in greater or less Drops, and the main Body thereof is in the mean time carried about to Water a greater Space of Ground; and so Dews, which are Vapours not drawn up so forcibly, nor so high, (commonly by the Nocturnal Tepor,) soon fall down again upon Trees and Herbs, and are there collected and hang in Drops. And if the Air be very Cold, whereby these Moist Vapours are Congelated, then accordingly they either fall in Hail (as Icicles, and Stiriae in some Cold Caverns of the Earth) and by their very Stillicidation and Agitation are form into such Corpuscular Figures, which could not be, if they had ever been one Entire Body of Ice in the Air. And if the Cold be not so Intens, and the Vapours much Agitated before and in their Congelation, than they are turned into Snow, which is only frozen Spume, and being a Lighter Body is therefore longer Suspended in the Air, and there Congealed in whole Lumps as appears plainly in the Alps, but falling lower in our lower Regions breaks into Flakes. And Dews which do not Ascend higher are turned into Frosts. Or there is another kind of Vapour Produced by the more Violent and Caustike Power of Heat, and which is Burnt and Adust thereby, and therefore we call it, Fume, or Smoke; which is more Desiccated and Consistent, and hath such Terrene Qualitys, wherewith Water is Mist, Actuated in it; and so will continue longer, and is rather Actualy Dry then Moist. And there are some such Dry Mists lower in Summer; and they portend Dry Wether commonly; And of these Fumes are the Bright Clouds (which indeed are more Properly Clouds, and have a particular Name in Hebrew) Composed; and they are usualy higher in the Air than the others, being so raised by the greater Heat, and so the Sky is also Expressed by their Name. And more moist Thunderclouds which are of the other kind and usualy Resolved into Rain are lower than these Bright Clouds, and many times go one way while the others go another way. But I suppose that these Bright Clouds (which are therefore so called because they do more equally Reflect the Sun beams like a Molten Speculum as hath been said) commonly are not Resolved into Rain, and therefore are termed Clouds without Water, but that according to the Hebraical Etymology by farther Concoction and Condensation or Compression and the Agitation of the Air they are at length broken and Comminuted into those little bodies or Pulviscles which we call Motes, and are Visibly seen in Sun beams, and continue so in the Air floating up and down longer than any dust of the Earth (or, as the Poet calleth it, Cloud of Dust) which almost as suddenly falleth as it riseth; Whereas these being more Fuliginous and Light do wander up and down much longer; though at length they also Descend and Subside on the Earth, otherwise they should clog and choke the Atmosphere; which yet is usualy replenished with them, and we drink them in continually as Horses do Mudd the Water to thicken it; And so Fishes Introsuct Air, which contrarily doth Temper their more Dens Drink and make it more Thin, and which they suck in and through the Water, as I have showed in the Torricellian Experiment, and when they would suck it in more freely come toward the Top of the Water, whereby the Air in the Introsuction thereof passeth through a less Strainer, and they cannot long Live without some Introsuction of Air; as appears in Ponds frozen, wherein we use to break Holes in the Ice for that purpose; and accordingly the Fishes come to them, even to the very Top of the Water, to Refresh themselves with the fresh Air, which they there Introsuct, and are so greedy of it, or sick for want of it, that they are easily taken: though also several sorts of Fishes require severally more Rare or more Dens Drink, as River fish will be stifled with Mudding the Water, and Seafish grow faint in fresh Water, and the like. And indeed our Atmosphere is not nor may not be pure Air, as is found by them who have been in the Tops of the Andes, and by the Experiments of Birds and Beasts in the Airpump or expansor, which are almost Exanimated thereby; and also by the Tension and Elasticity of the Air which is able to draw up Mercury in the Stagnum, and very consyderable Weights: And Breathing is not only Spiration, but Reciprocaly Inspiration or Drinking in of Air; And there is much more Inspired then Respired, which is the Atmospherical Drink, and perhaps some kind of Aliment of the Spirits, but very much Vapour is Excreted by Perspiration. And there is very great Difference of the Atmosphere in several Habitations, Higher, or Lower; as may appear by the Pycnometer. But I conceive generally that such a Temper of the Atmosphere, as was in the first Expansum, is most desirable and healthful; which, whatsoever it might be otherwise, was rather Mingled with Vapour or Waters above then with Fume; And it is requisite in an Healthful Air also that Excrementitious Vapours as well as Fumes, which continually Ascend into the Air, be Purged and Dispersed continually by Wind, or some Agitation of Open Air, and therefore Close Rooms are very Offensive, and almost Stifle the Breath, especially if they be Vaporous as newly Plasterd, or With a Charcoal Fire in them, which strangely altars the Air by a sudden and vehement Rarefaction; And because the Water doth most evaporate, therefore there is a chief consideration to be had thereof, whether it be Pure, or Moorish or Brackish; for Salt also will be Volatilised, as I have said; and because the Earth doth also Evaporate, and not only the Vapours therein, but Rarefied Corpuscles of Earth do also Ascend with the Vapours, consideration is to be had thereof; as whether it be Sandy or Chalky, which Emitt least or best Corpuscles, or Fenny or Slimy, which are worst. So that in the Situation of Houses there is also regard to be had of the Soil, and of the Atmosphere, which is an Aliment, or at least a great and continual Instrument of Life, and must be Consydered as some part of Houskeeping. The Wind which Purifys the Atmosphere is rightly termed Aer Motus, (as the same Hebrew word signifys both) and I easily grant it to be no special Quality in itself, but only Motion and Agitation of the Air which is a very Fluid and Mobile Body, and is Moved Variously by the Vapours Variously Ascending into it, and other Meteors in it, and such Circumstantial Causalitys, more or less Condensating or Rarefying it, and which render the Weathercock as Unstable as the Weatherglass. And where the Motion begins, it drives forward the Parts of the Mobile Body of the Air one upon another; and where they find any Vent or Passage, they being in Motion flow thither, like Water; whereby in some places there are more Constant Etesiae, and Tradewinds, as they call them, like Vento's or Ventiducts made by Art; and this was one of Columbus his Arguments that there was more Earth. And as the Winds are thus caused by Vapours, so the Southern parts of the World being more Watery, are therefore, as I have said, more Tepid or Warm, and Rainy or Misty; and the Northern parts being more Terreous, and Emitting more of the Terreitys, therefore the Northwind is contrarily more Cold and Dryground And the Sun in the Diurnal Motion of the Aether being carried from East to West, and so better Concocting the Vapours which he hath before raised and passed over in such his Diurnal Cours, therefore generally Eastern Winds are also more Cold and Dry, and Western Warmer and Moister; and some Winds are observed to Rise and Fall with the Rising and Setting of the Sun. But if any Wind or Wether be so Copious and Durable as to be carried about the whole Terraqueous Globe, than the same Wind may be of a Contrary Temper from the same Caus; and so many times Rains come from the North and East; and commonly they are very great, because they are so Copious and Durable; and so in Africa, and other hot Climes, there are Infrequent Rains, but when they happen they are Excessive, because the Sun doth very Copiously raise Vapours, and if it happen by any Circumstantial Causality that he can not Concremate and Desiccate them as much, they all turn into Rain. And so the Hot Meteor of a Thunder-cloud draws very Copious and Dark Vapours, which, when the Heat breaks forth in Lightning, are presently Resolved into Rain: though otherwise, when there are few other such Vapours in the Air near to it, there are also dry Lightnings without any great Nois; because they are not Exploded out of such Clouds as the others: and Thunder-clouds may go against the Wind, as we say; because they are Moved and Impelled by their own Heat, and by their great Commotion after the Explosion of the Lightning they commonly turn the Wind. And Concurrent Causes may Move and Impel the Mobile Air every way, and when it cannot Move fast enough Progressively, then, as I have said, it must Move Circularly; whereby it becomes a Turbo or Whirlwind, which I conceive rather to be such, than all the Winds blowing against one another. Ignes fatui are Inflamed Exhalations, more Lucid, and less Fiery, having some Fat and Viscous Corpuscles of Earth in their Misture; and arise generally from such Soils. And if they be more Igneous, and more Rarefied thereby, they are better Concocted, and Ascend higher, and become Stellae Cadentes, and the l●ke, which fall down again when that Heat is Extinct. But these Fiery Meteors which last longer, are not comparably Igneous like Fulgur or Lightning, which having a most Rare and Subtle Foams, and being also penned in and Condensated in the Cloud, when it breaks forth, doth not only make a Terrible Nois by the sudden Collision of the Cloud every way against the Air, but also by that sudden Eruption, as well as by the Spiritual Power thereof, doth wonderful Execution, and is strangely Influential; and I suppose of all Culinary Fire is most like to Aethereal; but I cannot conceiv that it can so Calcine any part of the Cloud as to forge a Fulmen, Thunderbolt, or Stone; though I acknowledge that there is much Earth also in it; whereof as well as of the Water, some Infects, as Tadpols, and others are found to be Produced after Rain. All which Violent and Excessive Meteors are, as I have said, general Effects of the Divine Curs; and so Thunder is called the Voice of God; and aught to be regarded: but I do not apprehend these general Effects to be any such special Prodigys and Portents, as some would have them to be. The Iris, and the like, are Properly no Meteors, but only Reflections of the Sunbeams from a Vaporous Cloud like a Prism, being also more Opacous than the Bright Clouds. And I doubt not but that there were Rainbows before the Deluge, (though not before the Fall) as well as Lambs before the Pass-over, Water and Bread and Wine before Baptism and the Lords Supper: for all such Sacramental Elements are in themselves Natural, and only supernaturaly Instituted to be Symbolical Signs; and so was the Rainbow, which signifys Sunshine after Rain, and doth very fitly declare the Covenant that God made with Noah; that as he and his Family were then saved from the Deluge, so it should never after come upon his Posterity: and as God said, I will look upon it, that I may remember the everlasting Covenant between God and every Living Creature of all flesh that is upon the Earth, so should we, when we behold this his Bow in the Clouds, thankfully remember his wonderful Deliverance; both that which is past, wherein we all who were then in the loins of Noah's Sons were preserved, and also future; concerning which God hath given us such an everlasting Covenant, and this Sign thereof.    

SECTION IX.  And God said, Let the Waters under the Heaven be gathered into one place, and let the Dry Land appear. And it was so, And God called the Dry Land Earth, and the gathering together of the Waters called he Seas. And God saw that it was Good. And God said, Let the Earth bring forth Grass, the Herb yielding Seed, and the Fruit Tree yielding Seed after his kind, whose Seed is in itself, upon the Earth. And it was so, And the Earth brought forth Grass, and Herb yielding Seed after his Kind, and the Tree yielding Fruit, whose Seed was in itself after his Kind. And God saw that it was Good. And the Evening and the Morning were the Third Day. 

EXPLICATION.  
God having before caused part of the Water to ascend in Vapours into the Air, did afterward cause the rest to subside, and be derived into certain Canales in the Earth, which he had also prepared for it: and so made the Surface of the Earth, which before was covered with Water, to appear together with it in one Terraqueous Globe; whereof the Dry Land was Earth, and the Confluvia of Water's Seas. And this Ordination of all these three Elements was their Goodness and Perfection. And when God had thus prepared all the four Elements, he caused the Earth, being pregnant with Vegetative Principles, accordingly to bring forth Grass, Herbs, and Trees, above the Surface thereof, after their several Kind's: and the Herbs and Trees had also their several Seeds and Seminal Virtues in themselves, whereby to Propagate and Multiply afterward. And this was their Goodness and Perfection. And all these were the Works of the Third Day.   

ILLUSTRATION.  
1. Of Water. 2. Of Moisture. 3. Of Odours and Sapours. 4. Of the Flux and Reflux of Waters. 5. Of Earth. 6. Of Dryness. 7. Of Consistence. 8. Of Magnetical Virtue and Electricity. 9 Of the Immobility of the Earth. 10. Of Vegetatives. 11. Of the Goodness of the Works of the Second and Third Days.  
I. THe Water which is Elementary and more properly such, and whereof Vapour and Ice are only Various, is next to Air above it, both in Situation, and Nature, as may appear by Vapour, and to Earth beneath it, as may appear by Ice. And though Earth and Water were in this Third Day made, and still are, one Terraqueous Globe; yet as they were Created in the Beginning, so they still are several and different Elements; aswell as Air and Ae●her are several and different Heavens. And though they are thus Composed into one Globe, yet they have their several Provinces therein, as well as the others, though not in the same manner or Figure. And so it is said not only that Dry Land did appear, which was before covered with the Sphere of Water, as that was with Air, and Air with Aether, but also that there was a gathering together of the Waters into one place, generaly, whereunto all Rivers do run, though branched out into several Canale●: and though standing Ponds, Lakes, and perhaps some Gulfs or Seas, as the Caspian Sea, may not communicate with the Ocean, yet they are also Confluvia, and Seas, and so termed distributively afterward, and all of them distinguished from the Waters which first covered the Earth all over; whereas now the main Ocean covereth and compasseth it about only in one place. And as these Waters beneath flow from the Earth, so they are still above it; as the Waters above floating in the Air, are also said to be above or upon it (for so the word signifies upon or above, and so Fowl are said to fly above, or upon the Heavens) and as they are thus distinguished from Waters beneath, so are also those Waters above the Earth from Waters beneath the Earth, that is, Subterraneous Fountains, or depths of the Seas: for neither are any Waters under the whole Earth, which is most Dens, and consequently lowest; nor above any of the whole Heavens, Superaether, Aether, or Air itself, which are more Rare, and consequently Higher, as I have showed: but these Expressions concerning the Vapours and Fountains are Respective, according to the Subject Matter, and not to be understood Absolutely; and they do indicate several Regions of the Waters, whereas we have no such indication of any several Regions in the Air or Aether, as I have observed. Also though the Evaporation of Waters by Heat be Natural, and only Supernaturaly produced by God in the Second Day, as his other Works of Improper Creation were in other Days; yet this Distribution of Earth and Waters in the Terraqueous Globe thereof, which was so Composed in this Third Day, seems more Extraordinary, and Artificial, and such as doth most plainly declare the Immediate Operation of God in this, and all the other Days: for by what Natural Power could the Earth and Isles be raised above the Waters? or the Mountains and Vallies be so ordered and Indented? or who could cast those great Banks of the Shores, and cut those vast Channels of the Seas and Rivers, or say unto them, thither shall ye go and no farther? which therefore God is said Originaly to do by Line and Level; as in Waterworks, we so set them out that they may run to their Level this way or that way in the Cuts prepared for them. And though men may make such less alterations therein, and some greater have been made by accidental Breaches and Inundations, yet as God saith, I broke up for it my Decreed place (or as it is Originaly, established my Decree upon it) and set Barrs and D●ors, so generally and in the main it continues the same: and since that Great and Universal Deluge, yet Cosmographers can still find out those Seas, Rivers, and Isles, which Moses declareth to have been before it. And thus the Divine Psalmist describeth both the Proper and Improper Creation of Waters and Earth, Thou coveredst it with the Deep, as with a Garment; the Waters stood above the Mountains. At thy rebuke they fled, at the Voice of thy Thunder they hasted away. They go up by the Mountains, they go down by the Vallies, unto the place that thou hast founded for them. Thou hast set a Bound that they might not pass, that they turn not again to cover the Earth, and so proceeds to show the great Usefulness thereof, which thereby God prepared both for Vegetatives and Sensitives in the whole Oecumene or Habitable Earth. But though the Earth generaly is thus raised above the Waters, not only in the Mountains and Summits thereof, but in its whole Campus, which lies above the Level of the Waters; yet the Water, in its own Province, is above the Earth, on which it flows; and so the Earth is very elegantly expressed standing out of the Water, and in the Water. And whereas it is said that God founded it upon (or above) the Seas, and established it upon (or above) the Floods; it is very true and proper according to the Subject Matter, whereof the Psalmist there speaks; that is, of the Oecumene or Habitable Earth, as it was so raised above the Waters, which before were above it; and thereby was made fruitful and Habitable: which the precedent Context doth plainly declare, The Earth is the Lords and the fullness thereof, the World and all that dwell therein: nor do I apprehend that the whole World of Spheres, Aereal, Aethereal, and Superaethereal, is there intended; though the Author of Esdras saith also, that the Heavens are founded upon the Waters: but I rather conceiv that by World is there meant Orbis Terrae, as it is usually so taken Hebraicaly, and in all other Languages, because the Earth is our present World; and so more restrictively we say the Christian World, and the like. But how far the Waters are beneath the Level or Campus of the Earth is not particularly expressed; yet we read of a great Deep or Ocean, and of Fountains thereof or therein; (as we so say Fons. Blundusii, and the like) not that there is, besides the Ocean, any Fountain thereof beneath it, which feeds and supplies it; for it is called the Deep, because it is the deepest of all Waters: and so Fountains and Depths of Waters are used indifferently, as it is said, A Land of Brooks of Water, of Fountains, and Depths, that spring out of Vallies and Hills: and both are said to be under the Earth; wherefore because Rain and Waters in those dry Countries were accounted great Blessings, jacob blesseth joseph with Blessings of Heaven above, and Blessings of the deep that lieth under, which Moses also repeateth: nor is it said that there is a Deep, and also Fountains thereof, beneath, and besides it, but they are always termed the Fountains of the Deep, not only in respect of itself, but also of all Vapours, Rain and Rivers, whereof the Deep or Sea is the Fountain; to which that expression seems to refer, for so they are joined together, as it is said, that there were the Fountains of the Great Deep broken up, and the Windows of Heaven were opened: and indeed they are so made to be Fountains one unto another mutualy and reciprocaly, as I shall show hereafter: and in the Deluge, the Conflux of all the Waters was gathered together, to cover the whole Earth, not as it did at first equaly cover the whole Surface thereof, but the Canales, Campus, and highest Hills, as they then stood and continued: fifteen Cubits did the Waters prevail, and the Mountains were covered. Whereby we may partly estimate the quantity of the whole Body of Waters, which yet may be Rarefied or Condensated more or less: nor can we exactly tell what is the Proportion of the Surface of the Waters to the Surface of Dry Land in the whole Terraqueous Globe. The Author of Esdras saith, Upon the Third Day thou didst command that the Waters should be gathered in the Seaventh part of the Earth; Six parts h●st thou dried up; which might probably also have encouraged Columbus in his happy confidence of more Earth than was discovered before him, and according to this account there should still be much Terra Incognita. The Density of the Body of Air more than of Water hath been observed to be as about a Thousand to One, and yet Waters beneath are Rarefied into Vapours or Waters above, which are as Rare as Air itself; for Vapours and Fumes do not ascend into the Air by Impulsion of one part after another, as Water may be squirted upward out of a Syringe, or as they are called Pillars of Smoke in respect of the Figure thereof; but if a Titil or Brand be held downward in the open Air, yet the Smoke thereof will ascend upward, or remain suspended: and perhaps some Vaporous Meteors are Indefinitely in the Air or any Region thereof, even the highest Surface, and so said to be upon it, as I have showed. And I shall here observe, that as Vapours, or Waters above, were so made by special Creation in the Second Day, so they are of special Use and Consideration, being a very Subtle and Spirituous Effluvium, and a notable Instrument of Nature, and also a Menstruum carrying forth with it not only part of the Body, but also much of the Spirit: and this is indeed that which Chemists commonly call, Spirit, as it so carrieth forth the Spiritual Qualitys with itself; being a very fit Vehicle thereof: whence some have fancied a Conversion and Transpeciation in itself, which I have already refuted: but certainly it causeth a very great Alteration of the bodies out of which it is emitted, and Translation of the Spirits thereof; being not so Dens or Consistent as Earth, nor as Water out of which it is produced; and almost as Rare as Air and Aether: and so Intercedeth and Mediateth between all the Elements, and doth Evoke the Spirits thereof; as is commonly observed of the firmest Timber, that if it be often Wet and Dry again, it soon Rots; which also takes away the State of Hay, as Husbandmen say, in their Chemical expression thereof. Yea, I suppose, that what is intended by the famous Chemical Term of Fermentation is only the Operation of a Hit Spirit on a Moist, Intrinsecaly within the Body thereof, by Vaporation; which plainly discovers itself accordingly by some Turgescence and Ebullition; and whereby the Benign and Homogeneous Spirits are better Concocted and more equally Distributed, which doth exceedingly Meliorate and Maturate; and the more Malign and Heterogeneous do Evaporate, or otherwise the Spirits being in agitation, by any Intemperate Excess, or Defect, become more Corrupt and Putrid. Thus Heat and Moisture Operating and Fermenting within bodies produce all Elementary Generation and Corruption, and are thereby also very subservient to Vegetation, and Vivification. Now as I said before of Air, so the very Spirit of Water is unknown to us, nor have we any apt Vocabulum thereof; or if we had, yet we could not thereby know the Substantial Spirit itself, or the Nature thereof; but only by those Accidents or Spiritual Qualitys, whereof I shall now proceed to discourse.  
II. The first or principal Quality of Water is Moisture, as I have already proved: and indeed, unless Water be Moist, I neither know what is Water, nor what is Moisture. And I suppose that Elementary Water is most Moist, that is, it doth Moisten most strongly, though Vapour, being more Rare and Subtle, may sooner penetrate; as Fixed Fire doth certainly Heat most, though Volatile Flame doth most penetrate: and yet when Vapour hath thus penetrated, it doth most Moisten by being Condensated again into Water: but Vapour may be also Adusted and turned into Smoak, which is Actualy Dry, as I have showed, and that cannot be supposed of Water Immediately, until it be first turned into Vapour. And Oil seemeth to Moisten more than Elementary Water, because it is more Unctuous, and Evaporateth less, whereby it reteins the Moisture longer; as a boiling pot of Water being covered, doth retain the Vapour and Moisture more than uncovered, and therefore that Water is longer in boiling away, and so is Oil than Water; thus though pure Water doth, as I said, Moisten most, because Moisture is the Proper Quality thereof, and all others Moisten only by participation of Water; yet it doth also Evaporate most, whereby it becomes Vapour and Water above, which is also another Proper Quality thereof, and thereby dries away soon. Also though it moisten most, yet in Washing it may be advantaged by other bodies; as pure Water doth not Rens or Scour so well, as if it be mingled with Earthy particles of Chalk, Marle, Bran, or the like, which render it more Abstersive, and make it, as Huswives say, bear Soap better; because those Terreous Corpuscles do Imbibe Unctuous bodies better than Water, and thereby reconcile them together, yet not without heating, beating, laving, or the like: and so Water and Milk mingle together, the Oleous parts of the Butyrum being reconciled to the Water by the Serum; whereas Butter itself, Oil, Turpentine, Mercury, and the like, will not so easily mingle with Water; because they are not so Aqueous; which appears by their less Evaporation: nor will Water easily mingle with Vapour, while they continue such; because God hath so vastly differenced them in their Creation, that they shall be either Waters beneath, or Waters above; whose different Density is as a Thousand to One, and they can hardly continue in any of those thousand Degrees between them, though they pass from one to the other by them all; as may appear by the Motion of Water boiling in a pot, which first is scarcely seen to Move, and then Simpers, as they say, and so boils up more and more, though they will continue in some Degrees beyond that proportion, as Meteors in any Region of the Air. And Evaporation is such a notable Property of Water, and Symptom of the Aqueous Nature, that I suppose all Elementary Water, if it be not frozen with Cold, will Evaporate always with any Degree of Heat, or Tep●r; as certainly it will in a Cold Still; though proportionably less with less, and more with more Heat: and so even those winds, which we call Cold from that Predominant Quality, do Dry notably, by carrying away the Vapours, which even then do arise, whereby others may more freely succeed, (as I said concerning the boiling pot, and so it may be observed in Saltworks, or the like.) But though such more Heterogeneous and less Aqueous bodies, as Butter, Oil, Turpentine, and the like, will not easily mingle with Water, or other such bodies; nor become Continuous with them: yet if they be Fluid, they may be notably Contiguous, because they can conjoin themselves to every part and poor thereof; and do notably Cohere to and with Consistent bodies by their own Unctuous Glutinosity: yea, even Water itself, though neither Unctuous, nor Glutinous, so will Cohere; and so would Mercury also, if the Weight thereof did not oversway it. And, I suppose, the Experiment of the Capillar Tube to be from this Cohesion and the Homogeneity of Water, and another Conjunct Reason (which I shall assign afterward) for I know no such Spiritual Homogeneity between Water and Glass, which is rather Terreous (though Poets call Water Vitreous) but as I have showed the whole Body of Matter is Homogeneous in itself, and Continuous with itself, though Spirits may be Heterogeneous, and by their Heterogeneity Discontinue their bodies of Matter; therefore, as when by reason of their Consistence, or otherwise, they cannot perfectly close together, other bodies do and must Intervene, to prevent Vacuity; so when themselves can so close, they also in like manner prevent it themselves, and so need no●, but rather exclude the Intervention of any other bodies by their own Praepossession; whether such Contiguous bodies be Homogeneous, or Heterogeneous; because they are all bodies of Matter, whatsoever their Spirits may be: and so polished Metals will Cohere to Marble, aswell as Metal to Metal, or Marble to Marble: and thus Water being Naturaly as Smooth, and of as equal a Surface, as any Glass can be made Artificialy, and being Contiguous to the Capillar Glass, doth notably Cohere, as it will to any Smooth Glass, so that it can very hardly be shaken off by swinging, or the like; though it will more easily slide by its own Weight or Pondus, as polished Marbles will one from another being moved by any Potentia, whereby Air may succeed at the Edges thereof; though otherwise they will not be pulled one from another Parpendicularly with less Power then if they were so far Imperfectly Continuous: and so according to the proportionable Weight of the Water in the Capillar Tube, it doth descend and depart from its Contiguity. And thus the Inside of the Tube of Glass, (which is therefore Capillar, because the Cavity thereof is not much bigger than an Hair) being Madefied, either by other Water, or by the Vapour of that Water wherein it stands (which as I have said doth always Evaporate, if it be not obstructed) Madefying the Glass by Degrees, though very slowly, and in much longer time, and the Glass being either way Madefied with Water in the Inside thereof, which, as I said, sticks so closely to the Consistent Body thereof, and reaching down to the Water wherein it stands, and which is Homogeneous with it, both the Waters do mingle, and would flow together, as all Aqueous bodies Naturaly do; and because the Water in which it stands being Stagnant, and having no Actual Weight, cannot draw the other down to itself being so strongly Coherent to the Inside of the Glass, as I have showed that upper Water according to the strength of the Cohesion draws up th● lower Water to itself, so long, and so high, until ●he Weight of the Water so drawn up doth oversway it; and accordingly it lifts up and keeps suspended a proportionable Cylinder of Water, higher, or lower, as the Cavity of the Tube is less, or greater; and because that Cylinder of Water is supported, as I said, by the Cohesion to the Sides of the Tube, which is therefore strongest at the Sides, the Water so supported is there highest, and so less, and less, and lowest in the midst; whereby the Surface of the Cylinder becomes Concave: whereas Mercury will not so ascend by reason of its over-weight, which, as I have said, doth prevail against any such Cohesion with Glass; and therefore also if the Capillar Tube be set in it, the Surface within the Orifice thereof will not be Concave, but Convex; because by the Orifice of the Tube, the Mercury, which is a far more Consistent Body than Water, is depressed most at the Sides, and so thereby less, and less, and therefore is highest in the midst. Also Water hath some Consistence in it from the Terreity, that is in the Mistion thereof; and this is the other Concurrent Reason which I before intimated; for if it were wholly Consistent, as Earth; or Fluid, as Aether, the Experiment would not Succeed; but by the partial Consistence thereof, it doth also somewhat Rope, as we say, or hang together, and so by the Homogeneity of the Water in the Tube, and that wherein it stands, meeting and mingling together, and being apt to flow together one way or other, the Water in the Tube, having the advantage of Cohesion, and Prevalence thereof above the Weight of the Water in which it stands, doth so far draw it up, until they both become Equipollent, and then there they stand. And thus if you fill a Glass Cruet almost to the top with Water, and then incline it toward the Nose thereof, so as the Water may run farther into it then when it stood erected Perpendicularly, and then very gently revers it, and erect it again Perpendicularly as before; the Water will stand in the Nose proportionably above the Level thereof in the Neck of the Cruet, as it will in the Capillar Tube; and both are from the same Concurrent Reasons, which I have declared. Nor do we discover the Symptoms of any other Motions of the Water afterward, or any farther advantage gained by such Elevation thereof, neither will it so run in a Siphon higher, or more swiftly, than it would do otherwise. And though the Subsilience of the Water in the Capillar Tube be very quick, and per Saltum, (as generally such Motions are) yet it is not very strong, as you may perceiv, if you stop the upper Orifice of the Tube with your Finger, which will hinder the Ascent thereof, because it hath not sufficient strength to Compress the Included Air. But this Experiment plainly discovers the Continuity of Matter, and Spiritual Appetite of Union, that is between Homogeneous Natures, especially Elementary, being next to Matter, which can never be Disunited from itself, as Material Spirits and their bodies may be; which yet being Actualy United, will flow together, if they may, and cannot be so easily Divelled, as Heterogeneous. And it shows that there is some Earthy Consistence, even in Water; which appears also in Bubbles, that are as Skins of Water including Air; and as the Heterogeneous Air doth Conglobate within, which makes the Bubble Spherical, so it doth thereby resist the Air without. Also not only thicker Liquors, but even standing Water hath some such Skin upon it; so that a Needle very gently laid upon it will not sink so fast at first, as when it hath broken through that Skin: And so we see such Cobwebs on the ground, as Husbandmen call them; but this Terreity most notably appears in Vapour Adust, or Fume, which turns into a Soot in Chimnys not only as Motes, but in larger Pulviscles; and so in Conglaciation of Ice, which discover plainly a Misture of Dryness and Consistence, that are Earthy Qualitys, with the Moisture of Water: Also we may observe how in Filtration Water ascends, as in the Capillar Tube, but by many Steps and Degrees; and then descends by the Over-weight, as in the Siphon; and as it would in the Capillar Tube so made, and posited, and then madefied; but not otherwise.  
III. Though I suppose there may be several other Simple Qualitys both of Air, and Water, besides the First, as they are called, that is, Cold of Air, and Moisture of Water, as well as Light and others, besides Heat, in Aether; and Consistence and others, besides Dryness, in Earth; yet because they are not so obvious, I shall not now hunt after them farther than I meet with them in such Sensibles, wherein I conceiv Water and some Simple Quality thereof to be Predominant, as I have before observed of Color, and Sound. Now these Aqueous Sensibles are Odours, and Sapours; and as God divided the Waters into Water beneath, and above, or Gross Water, and Subtle Vapour; so these two several Sensibles are severally Inherent in them, that is, Odour in the Vapour and Effluvium, and Sapor in the Grosser Water. And yet Odour is more Gross than Sound, as Sound is then Colour, and neither Transient as Sound, nor Emanant as Color, but more Fixed and Inherent in the Odorous Effluvium; and is accordingly varied and carried away with it: and as the Vapour is more Dens, or Rare, so generaly is the Odour more Gross, or Fine: and as the Vapour, so the Odour, is more Dens and Gross, as it is more near to the Aqueous Body; and more Rare and Fine as it is farther Effluent from it, and more Dispersed thereby: and yet there is a very longinquous Efflux and Waft of Odours in such diffusion of Vapours; as is sensibly perceived by the Sent of Heaths of Rosemary very far at Sea, and by the Convolation of Ravens and Praetors to Carcases very far distant. Also as Odours are of an Aqueous nature, so there is a very quick and permanent Adhesion thereof to Moist bodies; for so the Sent of an Hares or Deers Foot continues long on the Moist ground in every Vestigium thereof, though they run very swiftly over it; which could not be so detained without the Subtle Vapour, in which it is Inherent, and which sticketh to the ground; and is not so easily discharged as a Cloud of Breath from a D●sh of Pewter, or Silver, or such other bodies which are less Moist: yet as the Subtle Effluvium of Odorous Vapours is emitted from the Body which is the Fountain thereof, so that Body itself also is Odorous, having its own Inherent Odour, and may be scented by the Odorous Vapours as they pass out of it into the Nostrils; and though Dryness may Predominate in it, yet if it be not so Dry, or such a Caput Mortuum as doth amitt no Vapours, which very few bodies do; it may have a Sent, and that very strong and vehement; ●s Spices, and the like; because such Vapours are also more strong, and there is a Terreous Quality, as well as Aqueous, whereof Odour is Compounded, as I shall afterward show: but commonly the Odorous Evaporation is more Actuated and produced by Moisture; as Flowers and Herbs after Rain smell more sweetly: and Dry or Unctuous Perfumes, by Infrication of the Powder, or Imbibition of the Oil or Butter, are more strong and durable▪ because thereby there is an Incorporation of the very Odorous bodies, which are the Fountains of the Odours, as I said: and generally all Dissolutions, either by Maceration Externaly, or Putrefaction Internaly, whereby the Vapours are more freely Emitted, and the Odours Actuated, do cause greater Scents: also long restraint of the Actual Vapours and Odours, as in close Vessels, or Rooms, when they are first opened cause stronger Smells, because they are so Copious. Now as Odour is a Proper Sensible in itself, so it is also Previous to Sapor, and Smelling, as it were, a Pregustator of the Sens of Taste; because Odour and Sapor, as I said, are Connatural Qualitys chiefly Subsisting in the same Element of Water; though they are very different in themselves, as Heat and Light are in Aether, and perhaps more, because they are not Simple, but Compounded with other Terreous Qualitys, and require such several bodies of their own Element, as Waters above, and beneath; and certainly they must so differ, because they are several Sensibles of several Senses, which also very sensibly proves Heat and Light to be Realy D●fferent, because Heat is an Object of Tact, and Light of Sight. Thus there may be more Odour, or more pleasing or displeasing, than Sapor; and so convertibly, in the same Body; but such as are of fetid Sapours have also commonly fetid Odours, and pleasing Sapours no displeasing Odours. And I suppose that vehement and strong Odours or Vapours in any Body do indicate and declare it to be some notable Pharmacum, especially if they be such as are not very grateful to the Senses, which declare it to be not of any Dietical, or ordinary, but extraordinary Use and Virtue. Now as it is evident, that Actual Odours are Immediately Inherent in Vaporous Effluvia, which the very Organ of Smelling, that is, the Mammillary Processes, do sufficiently attest, being situated above the Nares, through which, as Tonells, those Vapours do pass; so it is as apparent that Sapours do Inhere in the Watery Juice of the Sapid Body, because if that be expressed, it becomes Insipid and the expressed Juice more Sapid, as Wine, Cider, Perry, Gravy or Juice of Fleshmeat, and the like. And it also appears to me that Odours or Sapours are no Simple Qualitys of Water only, (as Sound and Color are not of Air, or Aether only) but that they are all Mist with some Terreous Simple Qualitys, which are unknown to us, what they are, and yet we may also know, that they are not Odorous or Saporous in themselves; because Elementary Water, or Earth, do not either Smell, or Taste much; as Lucidity and Opacity are not much seen of themselves, and indeed not without the advantage of Conspissation or some small Mistion, or the like: but, as I confess, I first derived this Notion from the ancient Philosophers, who have discovered Lucidum and Opacum to be the Principles of Color, which I have thus far improved and produced to the other three Sensibles, Sound, Odour, and Sapor, that is, all the proper Sensibles, except the four first Qualitys (which are also in themselves Simple, and Mist to be made Sensible, being too strong and vehement in their own Elementary bodies) and they are indeed Social, and perhaps Auxiliary Qualitys, with all and every the Simple Qualitys of the other Sensibles; as their Proper Sens, which is Tact, is the Fundamental Sens of all the other Senses, as I shall show hereafter: so I fear to seem too Curious and Novel heerin to others, and also doubt, lest by putting too much of this new Wine into old bottles I should offend others; having not any Current Vocabula whereby to express the very Names of these Principles, nor Authority enough to Coin them; yet I shall generaly express my Sentiment; of the more Active and Aqueous Principle both of Odour, and Sapor, which I call Acidum or Sharp, as also of the Terreous Principle thereof, which I shall call Fatuum or Vapid; and so leave it to others more particularly to distribute them. And so I conceiv, that accordingly in Chemical Separation the Vaporous Spirits or Effluxes are more Acid, and the Caput Mortuum more Fatuous and Stupid; and in Natural Generation and the Process thereof, the Succus of Fruits, and the like, is first Acid, or more Acerb; and afterward more Sweet, then Strong or Rancid; and at last Vapid: wherein the more Active Quality first prevailing in the Fermentation, doth Actuate some such Acid Humour, which makes the Fruit, or the like, more Acid and Poignant, and then by expense of the eagernes thereof, by Evaporation, and a more equal Distribution in the Concoction of both Qualitys, it becomes more grateful to the Sens, or Sweet; and as that Temperature begins again to be dissolved, more Rancid; and at last when the Active Quality is wholly emitted in the Effluvia, or Consopited and overcome by the Terreous, Vapid. Thus also the Mouth, which tasteth Meat, hath judged thereof, 
Infanti Melimela dato fatuafque Mariscas,  
At mihi quae novit pungere Chia Sapit.  And therefore generaly elder men delight more in such Acid and Poignant Sapours; because their Sens of Tasting is more Weak, and as I may so say, Insipid in itself; and children in Sweetmeats, which are of a more equal Temper, and consequently more suitable to their more exact Sensation▪ There is an old Problem, whether Odours do Nourish? which I suppose may easily be resolved, that they do not, nor cannot Nourish, as Odours; for so Sapours, as Sapours, do not Nourish; because they are only Spiritual Qualitys, and no Materia Nutritiva; nor can they Migrate out of their bodies; nor do they so much Nourish in and with their bodies, as Condite Meats and Drinks, wherein they Inhere; and there are many other Qualitys; which are neither so Odorous nor Saporous, and yet more Nutritive and Assimilative. But as Sapor doth most properly commend Meats and Drinks to the Appetite (which greatly conduceth to Nourishment, and so there is sometimes a better Concoction and Nutrition of and by that which is more grateful to the Taste, though less wholesome in itself, then of that which is more wholesome, and less grateful according to the the Consent and Confederacy of Nature, especially if the Delectation and Aversation be extraordinary, as in Longing or Loathing) so next to Sapor, Odour also, which is very Homogeneous with it, as I have said, doth by a pleasing Fragrancy excite the Appetite; and so, though more remotely, may Music at a Feast, as Siracides observeth; and the Colour of Wine when it looketh Red, and sparkleth in the Glass, as Solomon observeth: but these are only Sympathetical Exhilarations and Provocations of the Sensitive Imagination and Appetite, (which yet conduce to Vegetative Nutrition, and plainly show the Subordination thereof and Combination between them) and so Physicians generally prescribe Mirth at Meals; as he also adviseth, Eat thy Bread with joy, and drink thy Wine with a Merry heart. But the greater Question is, whether Vapours as Vapours, and particularly, Odorous, may Nourish? and than they are to be consydered, either as they may pass into the Brain, and so certainly they may Intoxicate, as some find by Sents of Winecellars, Fumes of Tobacco, and the like; yea, sweet Perfumes, if strong and vehement, may cause Headache; and it hath been credibly reported that some have been Poisoned by Venomous Sents: wherefore i● will be very hard to conceiv, that the Animal Spirits may not as well be refreshed and cherished by benign Vapours, as by malign thus distempered: or as they pass by Introsuction or Inspiration into the Lungs, and so seem to be not only for Refrigeration; but since there is more Inspired continually then Respired, it may deserv farther Inquisition, whether the rest doth not pass out of the Lungs by the Heart into the Arteries, and therebyserv both for Purification and Attenuation of the Blood, and also for Nutrition? for though I conceiv Elementary Fire or Air alone not to be Nutritive, yet I know not why Vapours may not Nourish as well as Drink, since they are only Water Rarefied: and there is not only Air, but also much Vapour in the Atmosphere wherein we breathe, and which we continually suck in by such Inspiration: and if that be too pure an Air, and not sufficiently Vaporous, as in the Andes; or if the Vapours be more Adusted by Fire of Charcoal, or the like; or Corrupted by much breathing in a close Room, or the like; we feel great want of a more Nutritive as well as Refrigerative Air: and plainly the Birth or Foetus while it it in the Mother's Womb, and is Nourished by her, hath no Use of the Lungs, nor Inspiration thereby; but assoon as it is brought forth, it needeth this Breath of Life, as it is termed, as well as any other Nourishment, and cannot live, as before, without it; though there was before the same Motion and Heat of the Heart, which did need as much Refrigeration as afterward: and though it may seem very strange that Vapour thus passing Immediately from the Lungs by the other passages through the Heart into the Arteries, and not like other Meat and Drink first into the Stomach, should Nourish, without any more Process of Concoction, yet it may be also consydered how much sooner Drink in an empty Stomach is Concocted then Meat; and whether Vapour, which is so much more Rare and Fusile then Drink, need any such Process, and may not by the Heat and Mot●on of the Blood be Concocted and Mist with it; which is all that I intent by this kind of Nutrition; and so I refer it to the Judgement of learned Physicians; who if they shall judge it to be so, will also judge the Atmosphere to be of such consequence as I formerly intimated.  
IU. All the Rivers run into the Sea, yet the Sea is not full. Unto the place from whence the Rivers came, thither they return again, as the wise Philosopher saith, most truly and Philosophicaly, according to the Divine History of the Creation of Waters beneath, and Waters above, and the mutual Reciprocation thereof; though perhaps not according to Popular Understanding: for indeed the Popularity, which some weak and shallow Wits impute to Scripture, is rather in their own Apprehensions, then in the Expressions, wherein Scripture is always Consonant, & the Truth thereof Consistent with itself; and so we are to Interpret them accordingly, and to reduce them all to the System of the World, which is Intentionaly reveled and declared unto us in this Divine History of the Genesis thereof: and then we sh●ll neither, as some, place Waters below the Earth, because Springs are termed Subterraneous, or above the Aether, yea the Superaether, because the same word signifieth both Air and Heavens; and so make them to possess both the Centre and Circumference of the whole World: nor conceiv that Rivers flow from the Ocean only by Subterraneous passages, and so flow thither again in their Canales: whenas there is not any mention made of Rivers in all the Six Days Works; but only of Waters above and Waters beneath, which were first gathered into Seas: though I doubt not but that Rivers were also made afterward in the Third Day; yet first by Waters above, or Vapours, and in the same Order of Nature wherein they are still continued; that is, by the descent of Vapours first raised from the Seas into the Earth; and therefore only Vapours or Waters above, and Seas or Waters beneath, are here mentioned: and so afterward we read that There went up a Mist from the Earth, and watered the whole face of the Ground, before we read of the four Rivers that encompassed Eden about, and were also fed and continued by it: and the Vapours thus descending into the Spongy Earth, where they meet with Stones, or other such bodies less apt to Imbibe them, do stand in Drops, as they do on Marble (which Poets call the Tears of Niobe) and those Drops gathering together in Fluxes make at first little Rills, and they afterward Rivulets and Rivers, which run again into the Sea, and so the Rivers were made, and are still continued; and this, and no other, is the Cours of the Waters, as the Psalmist affirmeth, They go up by the Mountains, they go down by the Vallies, unto the place which thou hast founded for them, and so we read of Windows of Heaven, aswell as of Fountains of the Deep, and the Author of Esdras calleth them also, Springs above the Firmament: for so indeed they are Mutualy and Reciprocaly Fountains each to other. And this plainly is proved by the freshness of Rivers, which may not be imputed to any such Percolation through the Earth, whereby it hath formerly been supposed that Salt might be Separated from Water, but is now found to be otherwise: I have tried it by so strict a Percolation, that only a Drop or two of Brine have been Excerned in a whole Days time, and yet they were so Briny, that I could perceiv very little or no difference; and all Saltmen find Evaporation to be the most easy and natural way of making Salt, which therefore certainly is the way of Nature, in so great an Evaporation, as apparently makes all Rainwater fresh, and consequently all Riverwater. Nor are Salt Springs from the Sea Immediately, or Mediately, but from Salt Mines in the Earth, l●ke other Nitrous, Bitumineous, or Iron Springs; and the like; though I also acknowledge, that Salt may be Volatilised, as Chemists say, and which doth very sensibly appear to us who dwell near to the Sea, where Woods on that side toward the Sea are blasted thereby, and Iron Nails and Window Barrs rotten (as Iron will swell and be corrupted by lying long in Salt-water) yet these Vapours of the Sea go not far, nor are such Experiments thereof found at any great distance; much less can they make Salt Springs in the Inland, where also fresh Springs ●low very near to them: but they are both first from Vapours, and then the Salt Springs are made Salt by running through Salt Mines. And lastly, I shall approve it by a plain Experiment which I received from a very Credible Person, whose House standing at the bottom of a declive Hill, and wanting Water, he caused a large Trench to be digged down the side thereof, and many other less Trenches branching out of it both ways, and then filled them all with Pibble Stones, and again covered them over with the Earth; and found Water to flow at the bottom of the main Trench, through a Pipe laid to receiv it: which is only by Artificial application of the same Natural Causalitys. And when I had reported this to a Noble Lord, he confirmed it with another Observation which himself had made, in certain Quillets or little Quagmires, which have Water springing and standing in them; by causing them to be searched, and the ground to be digged under them, where he found Beds of Stone: (which might also give occasion to the Poets to feign Rivers pouring their Waters out of Stony Urns) Nor indeed is it Imaginable that Rivers and Springs should otherwise come from the Sea, whose highest Watermark is far below the Springs; as is well known to such who live near to the higher Shores of the Sea: and so also is attested by such who have gone up the Pike of T●neriff, wherein they found a Spring far above the Sea: whereas Water, while it is such, cannot ascend above its Level; for than it should rise above itself: because it is all one Equidens and Fluid Body. And Springs rise first out of the Earth in very small Sources, and not from any such Subterraneous Rivers, as some have supposed, flowing in great Canales under the Earth, and Impelled by I know not what Subterraneous Vapours, like Blood in the Veins. But though all Water will run to its Level, yet if it be not also some way Impelled, it will run very slowly, and so swell and mingle by degrees as it can hardly be perceived to run: wherefore it is observed in such Cutts and Aqueducts, that if about a foot Fall be not allowed for every Mile, there will be a very little Current of the Water, whereas Rivers run very swiftly, and some of them with a very Rapid Current; which must be by a far greater Fall: and therefore the Springs or Sources of all great Rivers must be far within Land, and also fall from much higher ground; as the Author of Esdr●● saith, That the Flowds might power down from the Rocks. Having thus far consydered the Cours of Waters from the Sea into the Air by Evaporation, and from thence to the Earth, and from the Mountains or higher ground thereof to the Seas again, which is the first and great Reciprocation thereof, whereby they are such Mutual Fountains each to other, I shall now farther consider that which we commonly call the Flood and Ebb, or Tides of Seas and Rivers, which is also another Mutual Reciprocation of Waters; for so the Flood of the Seas is the Ebb of the Rivers, and the Ebb of the Rivers the Flood of the Seas, not Circularly, as the other, but only describing a very small Segment, or part of an Arch, like a Pendulum. Now because so many several Hypotheses thereof have been offered by others, and scarcely any two agree together, I shall also present my Hypothesis among the rest, not going out of my way, nor far from the Text to produce it; which is this. As I suppose, that Rivers run from the higher parts of the Earth, so also that the Main Ocean into which they run is some lower part of the Cortex thereof, which is the fittest Alveus to receiv it; and therefore it is called the Deep: and though I know not how deep the Fundus thereof is, yet certainly it must be far deeper than any of the Narrow Seas, which run into it, otherwise they could not so run into it; and the Narrow Seas must also be deeper than the Rivers which run into them: and they not only run one into another, but with such a force and Current as doth plainly declare a proportionable Fall. And while the Rivers so run into the Sea, yet the Sea is not full; and all these Waters certainly do not sink into the Earth below the Fundus, or into any vast Barathrum thereof, which would long since have been filled, but apparently they Flow and Reflow continually: nor are they Imbibed by the Shores, or Absorbed by Evaporation, which is continually according to that Reciprocation of Waters and Vapours that I before described, and any Inequality thereof can make very little or no difference in this case. Also we know that Water Impelling Water by Fall or Force, if it hath no Vent or farther Passage, will cause the Water so Impelled to rise before it; because the Impuls' driving it forward, and consequently hindering it from flowing back, when and where it is stopped, must cause it to rise and swell. Thus the Rivers running forcibly with such an Impuls' into the Narrow Seas, and they into the Ocean, beyond which they do not, nor cannot pass, do certainly cause it to rise and swell toward the Middle by such Motive Impuls' and Current of all the Rivers and Narrow Seas on every side thereof; and then when it hath so raised the Pondus of the Water somewhat above the Level of the Ocean, and so far, as it can raise it no higher; when that prevails against the Impuls', and the Water of the Ocean begins to fall again, it will drive all the Water between (being a Voluble and Undulating Body) as fast and as far back again; because it was Equivalent to the Impuls' which so raised it: whereby the Water between the highest Watermark of the Ocean (to which it did so rise and swell, and from which by reason of the greatest Pondus thereof it began to fall back) and the highest Watermark of the Rivers, to which it can so fall back, reflows into the Narrow Seas and Rivers accordingly: that is, above the Level in the Rivers, as it before proportionably rose above the Level of the Ocean: because, as I said, it is a Rolling and Fluctuating Motion, which will ever be Reciprocaly higher at each end, like the shorter Vibrations of a Pendulum: and it doth not raise it so high as the Springs, from which the Fall of the Rivers first began; because the Fluctuation doth not reach so far, forward, or backward; and probably so much Water as is beyond the highest Watermark of the Rivers in the Canales thereof, and from thence to the Springs, is by Evaporation continually Exhausted from the Sea; which returning to the Earth doth serve continually to supply the Rivers, though more or less, according to the Operation of the Aether and Planets, especially the Moon, which cause and regulate the Evaporation; but generally so as the Sea is never full, nor the Rivers empty: and by this Constant supply of the Springs and Rivers there is accordingly a Constant Fall of the Waters one way, and an answerable Return thereof by the Pondus of the Water of the Ocean so raised thereby, as I have showed, the other way: as if we suppose a Pendulum having a Constant and almost equal Impuls' added to it one way, and so Impelling it in every Vibration, it will certainly so return by its own Pondus and thereby Constantly and equally Vibrate. And this I conceiv to be the account of Tides generally; though there are many particular Variations thereof, both Ordinary, as the Menstruous; and Extraordinary, as Annual, and Casual: and I suppose the Menstruous, and indeed the Diurnal Variation of the Tides therein, to be from the Moon; not that they do follow her Cours, which is from West to East, for so plainly they do not, the Flux and Reflux being from all Shores to the Ocean, and back again: but as I conceiv, that as the Sun raiseth those Dry Vapours or Fumes, whereof I before discoursed, by his vehement Heat; and which cause no such Increase of Waters, as I before mentioned; so the Moon by her more moderate Heat principaly raiseth those Moist Vapours, which so return into Waters, and cause the Increase thereof: and this Influence of the Moon is sufficiently known in many other Instances, but most eminently in Tides, which accordingly observe her two Apogaea▪ when she is farthest from the Earth, and her Heat then most moderate; and so the Tides are then highest when she is New in her first Apogaeum, and Full in her Second, every Month, and so proportionably every Day between them. Thus I have briefly delivered my Conception of this great Arcanum; which I shall leave to be farther examined by others, especially the most expert Navigators; and desire them to try it by these Criteria: Whether the Tides do not Impel the Main Ocean from both the opposite Shores at the same time? as most probably they should; because the Impuls' of the Rivers and Narrow Seas will not last so far, and so long, as to drive the Water from one Shore to another cross the whole Ocean, nor perhaps very far into it; but rather by driving it from both the advers Shores at the same time they make the Ocean to rise and swell a little toward the middle; as if several men with Brooms, or the like, at the two ends of some long Channel, should sweep the Water therein forward both ways, following close after one another, it will thereby be Impelled, rising and swelling toward the middle; and when they cease, by its own Weight, fall and return both ways back again. Again whether Tides be not less, and less, toward the middle of the Ocean, and about the middle, perhaps Imperceptible, from which the Rivers and Narrow Seas Impelling it are farthest, and so their Impuls' more, and more, abated; and the Water driven before them still rising and swelling, the Weight thereof is increased; which at length makes the Return thereof back again into the Narrow Seas and Rivers? Also whether there be any Perceptible Tide in Narrow Seas and Rivers between such Tracts of Land which are most longinquous and farthest from the Ocean? or whether they are not proportionably less, and less, as they are farther from it in any Parallel of the Earth? because the Pondus of the Water rising and swelling therein, as I have showed, and thereby returning the Waters back again, doth abate by degrees, and may not reach so far as such longinquous Seas and Rivers. Lastly, I desire it may once be ascertained by them, whether indeed there be any such Circumterranean Tide, or Cours of the Main Ocean from East to West, as is commonly supposed? which certainly is contrary to the Cours of the Moon, nor do I find any ground or reason in my Hypothesis, that might induce me to affirm it; nor can the supposed Motion of the Earth solv all the Tides every way. And this Circumterranean Sea is the Main Ocean that I intent, and which, as I conceiv, is chiefly intended by the Congregation and gathering together of Waters, mentioned in the Creation thereof, to and from which the Rivers thus flow and reflow, and though it cannot return to cover the Earth, as it did in the first Chaos, or since in the Deluge, yet as a Fascia it still environeth it round about, and is the great Province of Elementary Water. Extraordinary Tides are not so consyderable, being Various and Casual; and as they proceed from no such constant and certain Causes, so they have no such certain and constant Courses. The Annual Tides are observed by us in our Southern Coast to be generaly greater about November, and February; and accordingly we observe that about November, when the Heat of the Summer is past, and the Earth is filled first with Water, the Springs begin to rise, as we say, in Fountains, Wells, and Ponds, and apparently are seen to peez, as we term it, out of the Banks into Ditches▪ ●nd to run more freely in Rivers; and so again about February, (which is commonly said to fill the Dike) after the Earth hath been bound with Frosts, and is fully thawed, and the Waters begin to run more freely, whereby they cause such an Impuls' thereof; which proceeds from such more general Confluvia, and sudden Fluxes; and so sudden Inundations may cause some Temporary Tides in some places, but the Universal Deluge was Immediately by the Divine Power, and Providence, as God saith thereof, Behold I, even I, do bring a Flood of Waters upon the Earth: which whether it were by producing all the Moisture in the Pores of the Spongy Earth (which certainly if it were all gathered together would make another great Sea) and making it Miraculously to flow upon the Surface of the Earth instead of being imbibed by it, as it is now a constant Fountain to supply the Rivers, and Seas Naturaly, (and so may be conceived to be these Fountains of the great Deep which were broken up) and by resolving all the Vapours and Fumes in the Air into Cataracts of Rain, and so also opening those Windows or Floodgates of Heaven, or otherwise, I will not presume to determine; because it was Miraculous, and Preternatural. But there are some little Tides and Euripi, so very strange and wonderful, as have puzzled the greatest Philosophers, and I know no Colourable reason or account, which any have ever yet given thereof; nor am I such an Oedipus, as to unfold these Riddles of Nature, which though they seem to be her ludicrous Disports and Galliards, yet certainly are according to some Harmonious Measures, of answerable Causalitys; though we may not hear them or do not hearken to them. Concerning which I shall only relate an Experiment, of which I must freely say,— Non inventa reperta est: for I confess I received it from another, who declared to me the Matter of Fact that he had done it, but was not pleased to revele the Secret how it was done, which yet after I had found out he acknowledged unto me to be the same. The Invention was to make a Waterdial, wherein the Water should rise and fall every twelv hours, in this manner. Let there be a Font or Basin of the Dial made with a Hole at the bottom, and let there be a Pipe open at each end, whereof one end must be applied to a Subterraneous Spring, or the like Flux of Water, and the other end closed to the Hole in the bottom of the Basin, so as the Water may descend from the Spring (being as high as the top of the Basin) to the Hole in the bottom, and through it reascend in the Basin in twelv Hours: and as it so ascends by degrees every hour describe Lines in that side within the Basin: And at the twelfth and last Line make another Hole in the other side of the Basin, and let a Siphon be inserted toward the top of the Basin, and closed to it, so as the Water in the Basin may fill the shorter Leg thereof hanging down to the very bottom of the Basin, and just turn over at the Vertex of the Siphon: and the Cavity of this Siphon must be doubly as capacious as the Cavity of the former Pipe, so as to convey away doubly as much Water in the same time by the longer Leg thereof out of the Basin, as ran into it through the Pipe; whereby though it continue still to run through the Pipe from the Spring, yet the Cavity of the Pipe being only half so capacious as the Cavity of the Siphon, it can run in only half so fast by the Pipe as it runs out by the Siphon; which will be set on running by the Water ascending into the shorter Leg thereof within the Basin, when it rises to the Line of the twelfth hour, and there turns over at the Vertex into the longer Leg without the Basin, and that will carry it away doubly as fast, until the Siphon be emptied; and consequently cause the Water to descend in other like twelv hours: which must also be noted by Lines described on the other side of the Basin: and when the Siphon is empty it will cease running; and then the Water running through the Pipe only will ascend into the Basin in other twelv hours, as before, and so continually. But because it is somewhat Curious and difficult exactly to make the Cavity of the Siphon doubly as capacious as the Cavity of the Pipe, a Stopcock may be inserted into one, or both of them, whereby the just proportion of Water in them may be accordingly regulated. Now, though I can neither affirm, nor do I know, that there are any such Fonts, Urns, or Caverns, in the Earth, so disposed as in this Experiment, whereby the Euripi are caused, yet I know that it may possibly be so; and if not, yet I am assured that both this and any other Regularitys in Elementary Nature, wherein there is neither Plastes, nor Artist, must be by some answerable Causalitys; which I leave to others more particularly to Investigate.  
V. The Earth which is last and lowest of all the Elements hath a most Dens Body of Matter, though the least Active Spirit; and so every Element hath a less De●s or Gross Body of Matter accordingly as the Spirit thereof is more Active; and Vegetative Spirits are less Immersed in the Matter then Elementary, and only by the Mediation of them; and Sensitive less than Vegetative, and only by the Mediation of them, and Elementary; and Intellective, which we therefore call Immaterial, not at all, as I shall show hereafter. Now as Aether is the most Rare of all the Elements, and so as I suppose the Body thereof cannot be made more Rare by any other Elementary Spirit, because there is none other that is more Active, and which may more Rarefy it; so Earth is most Dens, and as I suppose the Body thereof cannot be made more Dens by any other Elementary Spirit, because there is none other less Active which may more Condensate it then it doth itself: for as these Elementary Spirits do require more or less Rare or Dens bodies, so they do Naturaly and most Effectualy cause them; and thus the most Rare Ae●her, which is Utmost, and the most Dens Earth, which is Inmost, do contain and bond the two other more Variable Elements, Air, and Water, between them, as I have showed. The Rarity of Aether is altogether unknown to us; but if it be, as I suppose it, more Rare than the most Rarefied or Expanded Air, and the very common Air be a thousand times more Rare than Water, and that fourteen times more Rare than Mercury, and the Elementary Earth (whereof we know not the utmost Density, as we know not the Rarity of Aether) yet more dens than it or Gold, (which is said to be nineteen times heavier than Water) or any other Cortical Earth's whatsoever, then certainly there is a vast Disproportion of Density and Rarity between the bodies of Aether and Earth: and yet though Earth be most Dens, Aether is not most Rare, nor do we know, or can assign how much more Rare Superaether may be then it; which will Multiply the Disproportion exceedingly more, whereof though we can give no just account; yet hereby we plainly perceiv how strangely Matter may be Densefied, or Rarefied; and consequently what vast or Innumerable Pores, or Spaces, they must assign, who will still contend that Rarity is only from Porosity, or Vacuity. As in Water, so also in Earth, there are two distinct Regions, not only Mathematicaly such, as some have made, both in Aether, and Air, where they are not; but Physicaly such; and yet they have not found them out where they are: for as there are Waters above, and beneath, so there is manifestly both a Cortex of the Earth, wherein there are not only many other Composita, and many sorts of Earth's, Metals, Minerals, Stones, Chalk, Day, Marle, Loam, Sand, and several others, which thereby discover and declare it not to be the very Elementary Earth, but also Water flowing in the Canales thereof and imbibed by all this Spongy Cortex, whence it is denominated Terraqueous, and is almost as much Elementary Water, as Earth: nor is any part thereof in itself so purely Elementary Earth, as the Ocean is Elementary Water; wherefore there is most probably another Elementary and Subco●tical Earth, (or as it is said, Foundations of the Earth) which though we know not where it begins, and the Cortex ends, yet I presume it to be below any the lowest Fundus of the Water, or descent of Rain or Dew; otherwise it should not be the Elementary Earth, which seems to be intimated by that expression of the Psalmist, Then the Channels of Waters were seen, the Foundations of the World were discovered. Nor may we reasonably conceiv that there are below the Cortex any such hid Treasures of Metals, Minerals, or the like, as there are in it; since they can never be searched or digged out by any Industry of Men or Beasts, whereas God and Nature made nothing in vain. But that which doth most confirm me in this Opinion, is the most Ingenious Invention of the Inclinatory or Dipping Needle, as they call it; for most evidently that varies its Position respectively, as it is nearer to, or farther from, either of the Poles of the Earth, and not according to the Poles of the World: which very sensibly discovers that there is such a Subcortical Earth; and also that it is Magnetical: for though there be Rocks of Magnets in the Cortex, yet this Inclinatory Needle, as I shall call it, doth not so Incline unto them, but generally to the Poles of the Earth, as to one great Magnet, and exactly so as a Needle carried about a round Magnet or Terrella doth Incline itself in all the Points of the Circumference, as I shall show hereafter: and this also shows that the Elementary and Magnetike Earth is Globular, as well as the Terrella; otherwise any Eminences therein would vary the Inclination, as well as in the Terrella. Yet I do not conceiv that this Elementary Body of the Subcortical Earth, which I call Magnetical, is of the same kind with any Cortical Magnets; as they are not of the same kind with Iron Stone, or Mine, though both have a Magnetike Quality: but rather that it is far more Dens than them, as I have said, as it is also far more Consistent then Gold. Nor is it vain or useless (as other Terreous Composita below the Cortex should be) but very proper and requilite in every respect: for as by the most solid Consistence thereof it becomes the Foundation, and Basis of the Cortex (as they are therefore termed Strong Foundations and Pillars of the Earth) and indeed of all the Superior Spheres, and of the whole Body of the Universal Globe; so by its Magnetical Polarity it doth continue its own Body in one Immovable Position, as I shall show hereafter: and most probably it hath no Pores whereby it may be penetrated, convelled, or comminuted by any others, or one part thereof severed from another; and so many bodies in the Cortex, Marble, Glass, Gems are Imporous, as I have showed, much more this most Dens, Compact, and Adamantine Body of the Elementary Earth. And though some Planets and the Stars may be greater Orbs than it; yet they are not such Foundations and Pillars of the World, nor is there any other such Centrical Orb relating to the Circumferential Orb, or whole Globe of the World, besides the Earth; which therefore also is called Orbis, and the World, whereof it is an Epitome; and all the Superior parts of the Globe of the World are only Concave Spheres. Thus though Earth be most Base and Brute of all the Elements, yet it hath also its proper Excellency and Glory, having the greatest Bodily perfection of the Density of the Matter, to which it doth most approximate; and the Spirit thereof hath the greatest Stability and Fixative Strength, though the least Activity: and as I have observed, it hath also such Qualitys in itself, whereby in Mistion it doth Fix almost all the more Agile Qualitys of the other Elements: and the Cortex thereof hath the greatest Mistion with them all, and the greatest Variety of Composita, being the Native Country and Region of all Vegetatives, and of Beasts, the best of Sensitives; yea the Manor house and Demesnes of Man, as it is said, The Earth hath he given to the children of Men: and because this whole Spectable World, which Moses describeth, was made for him, and all the other Elements are as it were his Royalties, therefore they all point to the Earth, as the Circumference doth to the Centre, and are Inservient to it, as that is to Man.  
VI The First or Principal Quality of Earth is Dryness; as I have showed, which is contrary to Moisture, as Cold is to Heat. But as the Earth is the most Brute and Dull Element, so are also the Qualitys thereof like unto itself; and it is heerin most Analogous to the Passive Matter, though it be in itself a Spiritual Substance Genericaly different from Matter, as well as any others: for there are such Analogys in Nature, not only beeween Spirits, but also between them and Matter, as they are all Entitys, and Substantial parts of the Univers, though several Classical Natures differ Classicaly, and Specifical Specificaly, and Individual Individualy; and these Differences are their proper Bonitys, whereby they excel all others, though otherwise generally Superior to them, as Matter is better Matter than any Spirit, and so Earth is better Earth than Aether; though the Spirit of Aether otherwise be Superior to the Spirit of Air, and of Air to Water, and of Water to Earth, according to the Order of the Elements which God hath declared, in the Creation thereof. And accordingly the Spiritual Qualitys of Aether are more Active and Powerful then of Air, and of Air then of Water, and of Water then of Earth. Yet; as I said, Dryness is an Active Quality, and Actively contrary to Moisture, and not any less Degree thereof, and much less only a Privation of Moisture; and though Moisture doth more notably Operate in and upon it, as Heat doth upon Cold; and if it be weakened by Comminution into Dust, or Ashes, and the like, it seems not much to Resist, but rather to Imbibe Moisture, and almost to be Receptive of it; as Matter is of Spirits; yet there is some Mutual Operation, as well as Active Contrariety between them; and so Earth itself is called Dry Land, and contradistinguished from Water in the Terraqueous Globe of them both: and it is known accordingly to Operate by Dryness, both to Physicians in their Desiccating Emplastra, and to Mechanikes in their Cementations; and that Desiccation is not only by Evaporation or Exclusion of the Moisture, but also by Mistion of both, and Predomination, and Prevalence of the Dryness over Moisture; for so in the utmost Adustion of Ashes, or any Terra damnata, there is Water, and consequently Moisture in the Mistion thereof, which yet is not Actual, but reduced to Potentiality by Dryness: and apparently in Congelation of Ice, Glue, Metals, and the like, there is Water, and so Moisture Potentialy, which is again Actuated by Fusion, but is not Actual before they be melted. And, as I said, Moisture, and so Dryness, are Indifferent between the other two Qualitys, Heat, and Cold, and they between Moisture, and Dryness, and they are no Secondary Qualitys each of other, but Operate only by themselves Univocaly and Efficiently; for as Heat only doth heat, and Cold cool, and Moisture moisten, so Dryness, and no other Quality but that, doth properly dry; though Equivocaly or Instrumentaly either Heat, or Cold, may dry, as I have showed. And as I have observed of Heat, that being the most Active and Predominant of all the Elementary Qualitys, it hath also the most Confinements, Imprisonments, and Restraints, and several ways of Reducing it into Potentiality, as I have formerly showed, far more than Cold, which thereby hath such advantage against it; so hath Dryness against Moisture by the very Session thereof; for though Dryness cannot easily Profligate it, yet is it Naturaly so very Fugitive of itself, that it is still Flying away; whereas Dryness is more Fixed, and much assisted therein by its own Connatural Quality of Consistence; so that there is not any Body Dry, which is not Consistent, nor Moist that is not Fluid: and yet Consistence is a several and distinct Quality, both from Moisture, and Dryness; because they are Actively contrary one unto another; but neither of them to Consistence, nor Consistence to them.  
VII. As Dryness and Consistence are not one and the same Quality of Earth; besides which there are also many other Qualitys thereof, as Magnetike Virtue, and the like; and so Heat, and Light, of Aether, besides many other Qualitys thereof, as Planetary Virtue, and the like; so likewise are there several Qualitys of Air besides Cold, and of Water besides Moisture, which though unknown to us what they are particularly, yet do generally appear in the many various Mistions of all the Elementary bodies; and that want of a more particular knowledge thereof is a chief cause and reason why we know so little of Elementary Mistions: wherefore I have begun to pry into them, and advanced some few steps toward them, to show the way to others; and though I may by some be judged to be too Curious heerin, yet I am confident that there are such other Qualitys of every Element, besides those which are commonly called First, and that I have sufficiently made it to appear that they are such as do not, like Second Qualitys, subsist Immediately in the First, and Mediately by them in the Substantial Spirit, but every one of them Immediately therein, as well as another: and so I conceiv Consistence or Firmness and Dryness only to be Connatural Qualitys of the same Element of Earth, and that Consistence doth Immediately Subsist in the Elementary Spirit thereof, and not in Dryness; as Fluidity is not from the other Q●alitys, but rather from the Matter, for so indeed all the other Elements are Fluid; and Consistence is a proper and more particular Property of Earth alone; which hath no Contrary, as Dryness hath, nor doth contrarily oppose any one Quality of the other Elements; but only is that whereby the Elementary Spirit of Earth doth render its own Body Firm and Solid, so as no other Elementary Spirit, not having any such Quality, can Confirm or Consolidate its own Body, which therefore remains Fluid and Weak, as the Matter itself. And this Terrene Consistence as it is not only Dryness, nor any Second Quality thereof; so much less is it Density (for so Mercury is Dens but not Consistent) though that also be assistant to it, as well as Dryness; for Density, as I have showed, is not any Active or Spiritual Quality, but only an Affection of Matter itself, superinduced or varied by the Densefaction of Spirits, and Spiritual Qualitys; as Figure, which is plainly an Affection of the Matter, is superinduced and varied by the Spiritual Q●alitys: and therefore Density and Consistence are as different, as Matter and Spirits, wherein they do respectively Subsist: and as I have thus distinguished Consistence from other Qualitys or Affections of the Spirit and Matter of Earth, that thereby we may more discern it, so I shall now show that it is a Spiritual Quality, and particularly what it is; because I do not find it to be sufficiently explained by others; and because indeed it is a very Noble Quality of Earth, and of great Mechanical Use: for it is not only a Compaction and Consolidation of all the parts of the Earthy Body, but, as it is also termed, a Firmness or Stability of the whole Body thereof, both which I comprehend under the name of Consistence; whereby I also intent that Strength and Rigour of the Consistent Body, which though it be no such Vigour or Force whereby it can Move other bodies, like the Angelical Powers, nor its own Body, as Material Spirits, nor yet like the Motion of Matter to Union or Station, (whereby indeed Matter Moves itself, but without any Activity or Strength, only by a Recumbence or Succumbence, as I have showed) and so Fluidity is only an Inconsistence thereof, or Falling every way, without any Consistent Strength, or Stability holding it together; whereby it doth plainly appear that such Motion of the Matter, as well as of Fluid bodies, is not from any Spiritual Activity or Vigour, but contrarily from Infirmity and Weakness of the bodies themselves: yet Consistence doth Spiritualy and Actively Unite and Contain all the parts thereof, and also Arrect and Fortify the whole Body, having a proper Centre therein, as all Spirits and Spiritual Qualitys have, without any respect to the Centre of Matter; which, as I have showed, is the Universal Centre of the whole Body of the World: and so a Timberlogg floating upon Water, or suspended in the Air far enough from that Universal Centre, yet hath in itself a Centre of its own Consistence, where it is strongest, and is most hardly Bend or Broken, and from which it proportionably extendeth that Strength or Rigour through all the parts thereof unto the Extremitys, and so this Consistence thereof is Mechanicaly useful to make it a Boat, or Beam of a Balance, which though it be suspended in the more Rare Air only at the Centre, yet by this Strength and Rigour all the other parts thereof being so Consistent in the whole (though otherwise hanging freely in the same Air) are Arrected and upheld from falling or bending downward, as otherwise they would; and though the parts thereof weigh most toward the Extremitys, because Gravity is an Affection of the Matter, and therefore weighs most downward in the Extremitys, which are farthest from the Centre of the Consistent Strength, which is a Spiritual Quality; yet that is strongest in the Centre, which is most opposite, and farthest distant from the Extremitys; and plainly shows that Consistence is not Density, nor Gravity, which Subsisteth in Density, and that any bowing downward in the Extremitys is rather from the Fluidity of the Matter, whereby all the parts of that Wooden Balance would flow downward, like Water, if they were not so upheld by Terrene Consistence. Nor doth Matter Move from, but toward the Centre; whereas Consistence, as all other Spiritual Qualitys, issueth forth from the Centre to the Extremitys, though it be stronger in the Centre then in the Extremitys; which Matter is not, as it is Matter; for it is not more Heavy, nor doth it Move more strongly, or rather swiftly as it is nearer to the Centre, by reason of the Centre; but by reason of the longinquity of the Motion; which would be the same, whether the Body Move in such a Space, and through the same Medium, farther from, or nearer to the Centre; and so the Weight of a Clock doth not Weigh more, or Move faster when it is almost down, then at first. Also Consistence, which is a firm Union of all the Parts in the Whole, may be such to the Parts in their Private Whole, as Station of Matter is to itself in the Public Whole thereof: for so it keepeth the Parts of any Fluid Body within a Consistent Vessel in Rest, as I have formerly showed; because the Consistence is a Fulciment, which is quasi a Centre unto them, and whereupon they rest as well as in the Natural Station of a more Rare above any more Dens Body, or as they would if they were Immediately next to the Centre. Again, Consistence, which is a Spiritual and Active Quality only for the Fixation of its own Body, hath, as I said, no Contrary; being heerin like to Magnetical Virtue, which is for the Polar Position of the Body: for Fluidity, as I said, is only an Inconsistence and Infirmity of the Matter, which is not a Contrary, but a Negation of Consistence: and though there be an Universal Union and Coherence of the Matter to and with itself in the Whole, yet there is also such a Mobility of the Parts thereof within that Whole, that they will easily be removed, and flow any way, unless they be made to Consist by this Spiritual Quality of Earth; and no other Elementary Body doth Consist by any other Quality of the Spirit thereof, but only by this Spiritual Quality of the Earth that is in the Mistion thereof: and accordingly Water, which hath more of Earth in the Mistion thereof, doth Consist more than Air, and Air then Aether, as I have showed: and so Terrene bodies do more Consist as they are less Mist with the other Elements. Nor is the Incoherence of many Terreous Corpuscles, Fluidity, though it seem to be Complexively such; for every Corpuscle thereof Simply is Consistent in itself, (as I have before observed of Porosity) and so though there be many Sands in an heap, yet every one of them in itself is as Consistent as a Sandstone, and Dusts of Steel, or Brass, as the Steel or Brass itself: and though by Commotion thereof there may be a Motion every way like the Motion of Fluid bodies, yet that is not from the Consistent Corpuscles, or any of them in themselves, but from ●he Interspersed Fluidity of Air; as if there be Innumerable Terreous Motes in Water, unless they be Mist and made into a Past, the Water in itself is not thereby made more Consistent. But bodies which have a Consistence in themselves, and have also other Fluid bodies Interspersed, are made more to Consist in and with themselves, by exclusion of the Fluid bodies out of their Pores; as a Cable being stretched very stiffly will be made to Consist almost as much as Wood, and so is used by Funambuli; for by stretching the Air is excluded, and the Pores are drawn together and Contracted: and a Wet Cable will be far more stiff of itself, and not so easily stretched as a Dry; because, as I said, Water hath more Consistence than Air, and is not so easily excluded or squeezed out of the Pores; also it is more Imbibed, and thereby more Mist with the Terreous Body of the Cable, than Air, and therefore not so easily Extruded. But here I must observe, that as it is a general Rule and Canon of Nature, that in all Spiritual Powers and Operat●ons Union doth fortify, so it is most sensibly evident in Consistence; which though it be the same in every Corpuscle, as in any equal Part of a greater Body of the same nature (as it is in a Pindust as well as in such a small Part of the greater Body of Brass from which the Dust was decided, as I before showed) yet all the Parts of the greatest 〈◊〉 being united together do proportionably more fortify themselves, and the whole Body is thereby made more strong in every equal Part thereof, than the Corpuscle decided from it: and it were more than a Curiosity, and of great Mechanical Use, to find out the Increment of the Strength of Consistence according to the Majoration of Consistent bodies: for certainly the Total of the Strength of the greater will be found to be more than the Addition of so many Units, as there are Parts in it equal to the Corpuscle decided from it. As a Bar of Wood one Inch square will bear about eight times so much Weight, as if it be equally divided into four quarters, any one of those four quarters will bear; though that hath a fourth part of the whole Magnitude of the other: whereby it appears that the Increment of the Consistent Strength thereof is about doubly as much as the proportion of the Magnitude; though I do not conceiv that it always so doubles, but that where the disproportion is greater of the Magnitude, it will be greater also of the Increment, and where less, less. As suppose the Bar of Wood an Inch Square and a yard long, and being equally supported by Fulciments at the Extremitys to bear two hundred pounds' Weight hanging at the Centre thereof, and a Bar of a fourth part of the Magnitude thereof to bear a quarter of one hundred pounds Weight, so that the greater Bar bears eight times as much as the less Bar, which yet hath a fourth part of the Magnitude thereof; then also suppose another Bar two Inches square, which hath four times the Magnitude of the Bar an Inch Square, the Increment of the Strength thereof must proportionably be doubled in respect of that, as the Increment of the Strength of that was in respect of the other, and consequently, if the Bar of an Inch square did bear two hundred, as I supposed, the Bar two Inches square must be supposed to bear sixteen hundred pounds Weight; that is, four two hundreds doubled, as the Bar an Inch square did bear two hundred; that is, four quarters of one hundred doubled: now the proportions of Magnitudes between these three Barrs are, as I said, of the least to the midst as one to four, and to the greatest as one to sixteen; and the Increment of the midst in respect of the least is as eight to one, which is doubly four; and of the greatest in respect of the least, as sixty four to one, which is four times sixteen. Also it may be tried in Barrs of other Figures; as of round Barrs of an Inch Diameter, and ●●●angular Barrs of an Inch Perpendicular, and any other Regular, or Irregular Polygons: as a Bar half square and half flat, or an Inch one way, and half an Inch the other way, and how much it will bear one way, and how much the other way, and the like: and I shall propound it to be examined by Mathematicians and Mechanikes, whether in all cases the Increment of the Strength of the greater Consistent bodies be not proportionably according to the Increment of the Superficies of the less bodies? as the middle Bar being an Inch Square, the four Lateral Superficies thereof made only four Inches; whereas every one of the four lest Barrs being half an Inch square, the four Lateral Superficies thereof made two Inches; and so of all the four lest Barrs, whose whole Magnitude is equal to the middle Bar of an Inch square, eight Inches; whereas the four Lateral Superficies of the middle Bar made on 〈…〉 Inches, as I said, and so of the other; wherein the Decrement of the Superficies thereof is double, and also the Increment of the Strength of the Consistence thereof double: Now though there be, as I have showed, an Increment of the Velocity of Motion, and accordingly of the Gravitation or Descent, and Percussion of a Scale or other Body, by the Pondus of the Matter (whereby the Increment of Velocity may be tried) yet that is by several Degrees Successively Actuated, whereas the Increment of Consistent Strength is present and Simultaneous. And heerin may plainly appear another difference between Matter and the Affections thereof, and Spirits and their Spiritual Qualitys: for though Matter by Union doth fortify and defend itself in the Whole against any Nonentity, as I have said; because the Extension thereof, being Quantity Consistent (which is the only Consistence of Matter) must Consist together through the whole Quantity of the Universal Body thereof, as the Extension of any Particular Body must Consist and be Continued through all the Parts thereof; otherwise it should not be the same Extension as it is: and therefore though one Part may be removed from one Place in the whole Body of the World to another, yet another Part must necessarily succeed, to Continue the whole Extension thereof, and thereby to render the same whole Body Complete and Entire, and the whole Extension thereof Consistent: ye● the Union of Part to Part, though never so many, doth not make any Increment of the whole Extension above the Total of all the Proportions of all the Parts; and so an hundred several Weights of one pound of Lead, being melted or otherwise united together, will not weigh in all more than one hundred pounds; or if the same Matter in a greater Extension be Condensated into a less Extension, it weighs only according to the Mass of the whole Matter, and not according to the Extension; and therefore is the same, whether the Extension be greater, or less; though as it is so much Matter in a less Extension, it will penetrate and sink through an equal portion of Matter in a greater Extension, as I have showed: but yet doth not by such Condensation acquire any greater Gravity in itself, then proportionable to the whole Body of the Matter; as we say, that a pound of Feathers is as heavy as a pound of Lead; though the Lead will press down the Feathers, and not the Feathers 〈…〉, in respect to one another and their due Station and 〈…〉 the Universal Body of Matter, as I have declared: whereas this Terreous Consistence being a Spiritual Quality gaineth an Increment of Strength in itself by such Physical Union above the proportions of all the Parts United or added together Arithmeticaly; and so Fire of so many equal Parts United together Physicaly into one Body will heat and burn more than so many several Sparks equal to those Parts, as being United or added together Arithmeticaly will amount to an equal Total. Also a Wire of Iron may be made so small and so long as that it will not bear its own weight at the Extremitys, and Glass so Capillar, as may be wound about the finger, though Glass be very fragile. And though I conceiv Hardness and Softness to be only different Sensibilitys of Consistence or the degrees thereof, as more Consistent doth more resist the Touch, and less less; yet Fragility and Ductility are different kinds of Consistence itself: for Consistence hath both a Strength and Rigour of the whole Body, which Fragility also hath, and Ductility hath not; and likewise a Spiritual Cohesion and Tenacity of all the parts thereof, which Ductility hath, and Fragility hath not so perfectly as proper Consistence: and therefore Fragile bodies, as Glass, are easily Broken, but will not so easily Bend; and Ductile bodies, as Wax, will easily Bend, but are not so easily Broken: nor indeed do I conceiv any Body to be properly Consistent, and such as will neither Break nor Bend, except only the Subcortical Earth, which is Elementary, and hath the proper Qualitys thereof in their greatest Actuality; as Aether hath Heat, and Light: whereas other Cortical bodies, though most Rigid, as Iron, and the like, may be Broken, or Bend; yea by Fusion become Ductile and Fluid: so that Ductility is partly from Moisture; and is only an imperfect Consistence, which though it be not the same with Dryness, is very much assisted by it, as I have showed. Also Fragile bodies of less Crassitude may Bend more, as I said before of very slender Glass; because there is less Distortion, that is, less Expansion in the outward Convexity, and Compression in the inward Concavity of the Arch, or Angle, that it makes in Bending: and the very Bending before it Breaks shows that there is some Ductility in it, which is an Imperfection of Consistence: and this doth plainly appear in Glass heated, which is far more Ductile, and molten, which is Fusile: whence also it hath that other Imperfection thereof, that is, Fragility, which it betrays when it is cooled: but I conceiv that Fragility is a less Imperfection of Consistence than Ductility; because that appears in Actual Dryness, and this in Actual Moisture. And Fragile bodies, though somewhat Flexile, yet, if they be not over-bent, will return again very smartly to their Position, which we call Springines, and will not stand bend, as we say, as Ductile, unless the Rigour (which is properly every way, as it were, by so many Radii from the Centre to the Circumference) be overcome by long continuance. And this Springines is only a Return to the Position of the Consistent Body; (and not as Elastical Potentia, which is to the Density or Rarity of more Fluid bodies) according to that Natural Rigour, or Temper of bodies, which the Spirits require, and cause to be in them, and from which they are Violently diverted, and therefore so suddenly and forcibly return unto it again, if the Violence do not continue so long as to cause the very Spirit to conform unto that Figure, as I have showed, though it will hardly conform to that Temper, in Elastical bodies: as also Vegetative and Sensitive Spirits will hardly conform to Inorganical Figures. Now Consistence being not a Compound, but Simple Quality of Earth, therefore it doth contain Earthy bodies together, if they be Continuous, though very various and different Composita; for so it contains both the Subcortical, and Cortical Earth, and all the Rocks, Mountains, and Eminences thereof, as one Compages: and so Brick, and Mortar when it is dried, do not only Adhere, as Water and Glass, but Cohere and Consist together; because though they be several Composita or Mista of all the Elements, yet their Consistence is common to them all, as they are Earthy bodies: as Matter doth therefore so Unite itself in all the bodies of various Composita in the World: I have seen an old Brick Chimney undermined and pulled down to fall like a Pillar of Timber without any Breaking; which consequently had one Centre of Consistence, that did contain all the Earthy parts thereof together, as a Needle hath, which is half Silver and half Steel; and as the whole Body of Matter hath one Centre, to which it all tendeth, though varied into the several bodies of Innumerable Composita.  
VIII. As Siccity and Consistence are not one and the same Quality of Earth, so much less Consistence and Magnetical Virtue, though that require a Consistence, as Consistence doth Siccity: but, as I have said, Consistence doth only Contain and Arrect the Parts in the whole Body generally and indifferently every way; whereas Magnetical Virtue doth Direct it particularly in one Relative Place or Position, (which we call Polar) unto North and South; whereby the Difference between Positive Extension in its own Vbi and Relative Place may plainly appear: for a Magnet is in its own Ubi as any other Body, but besides it hath such a Relative Position, which is Polar, whereby the Polar Points thereof, North, and South, are so Directed as that they will not be placed otherwise, and so thereby consequently all the other Points and Parts thereof in the Whole, though the Whole be only in its own Vbi, as any other Body. Also Consistence is without any Motion, for it is the same whether the Body Move, or not; but Magnetical Virtue hath a Verticity to reduce it to its Polar Position. Again Consistence is Orbicular, as the Strength of a Wooden Wheel is equal at the Extremity of every Radius, being equidistant from the Centre; but Magnetical Virtue is much stronger at the Poles then at the Extremitys of the Aequator, as I shall show hereafter; and indeed otherwise it should not be so Polar, or North, and South, more than East, and West. Also Consistence hath no Emanation like Magnetical Virtue; and there are many such other Differences. But yet, as I said, Consistence is an Auxiliary Quality thereof, being both Connatural Qualitys of the same Element. And so the Elementary Earth probably is most Consistent, and most Magnetical: and the Magnet-Stone is also very Consistent, and so is Iron Mine, and especially Iron, and Steel, which are the Extractions thereof: and I know not whether there might not be some such Extraction of the Magnet Stone more Magnetical than the Stone or Mine thereof: but certainly the Elementary Earth is far more Magnetical than any other Magnet, because it is Elementary; and also because it is so vastly great, whereby there is a proportionable Increment of the Virtue: and this is proved by the very strong Emanations thereof which penetrate the whole Cortex of the Earth; as appears by the Inclinatory Needle; for Magnetical Virtue, like Consistence, hath no Contrary; because it is only for Direction and Position of its own Body: though Density, as well as Longinquity, may hinder, or abate it, as they do any other Spiritual Powers whatsoever, but not repel, and reflect it. Also the Magnetike Earth by the Emanations thereof doth Excite and Actuate the Potential Polarity which is in some Cortical bodies; as Iron Barrs, which have stood long in a Polar Position, or Iron, and as some say Brick-earth, heated and laid to cool North and South; which is not by any communication of the Magnetical Virtue of the Earth, (for no Accident can so Migrate out of its own Substance, wherein it doth Subsist, into another) but, according to the Doctrine of Potentiality, which I have formerly delivered, by Univocal Generation or Production of the Magnetical Virtue Potentialy being and Subsisting in those less and weaker Magnets into their Actuality. Also if the Virtue of them or the Magnet Stone be Actual, and they laid in a Position not Polar, as suppose East and West, yet if they lie so long, the Magnetike Virtue of the Earth will Predominate, and vary that Polarity to its own North and South, which is very observable; and as it showeth that the Earth is the great Magnet, which in time can so overrule all these less Magnets; so also that these less Magnets, or Terrellae, are such Individualy in themselves, because while they are laid in that Position East and West, which is not Polar, yet they retain their own Individual Polarity, in such a Position as is opposite to the Polarity of the Earth; and though the Earth will at last overrule them, or if they were freely suspended in the Air they would Naturaly conform themselves to the Poles of the Earth, yet while they are so Violently laid in an opposite Position, they still retain their own Individual Centre, Axis, Poles, and Aequator, apparently distinct, and opposite to those of the Earth; and in that Position will turn another less Magnet freely suspended within the Orb thereof from the Pol●● of the Earth to their own Poles. Now tha● the Earth itself doth never vary its own Polarity, we may sensibly perceiv by these Terrellae, and their Natural Polarity, and Verticity; as by the Directory, but especially by the Inclinatory Needle, which being carried about the Earth always Inclines the Southern Pole thereof more toward the Northern, as it is nearer to it, and the Northern Pole thereof toward the Southern Pole of the Earth, as it is nearer to it, and so accordingly changes its Poles and Perpendicularity (whence I suppose it is also called the Dipping Needle) and which plainly proveth that the Polar Virtue is not from any North Star, as some have fancied; for the Southern Polarity is not only a Consequence of the Northern, nor that of it, but both are equally Polar in themselves; and the Needle accordingly changeth the Inclination of both its Poles; which also the Directory Needle doth, as far as it can, by a little bowing down of its Poles toward one of the Poles of the Earth. Nor is the Polarity from both Northern and Southern Effluvia, as others affirm, which cannot penetrate Glass, as Magnetical Virtue doth; for neither is there any penetration of several bodies, nor is Glass Porous, nor yet Fluid, as Water, or Air, or the like, wherein we may suppose a Session to any such Imperceptible Corpuscles; which are only the Spawn of Epicurus his Atoms, and can never be perceived by Sens in any greater or less bodies so to pass; nor are any Phaenomena themselves, and yet are Introduced to solv the Phaenomena: and though they be supposed to be so Imperceptibly Minute, yet must not only Move little Needles, but also contain the vast Magnetike Earth in its constant Polar Position, against all the furious assalts of Air and Water, and the conjoined force of their Storms and Tempests, being such as could easily divert these Corporeal Effluvia, and so prevent their I●pet●●; which yet must be supposed to be the same in a Calm or in a Storm, because the Magnetike Operations are the same. Wherefore plainly it is a Spiritual Quality Subsisting in the Substantial Spirit of the Magnet, and both Inherent in it, and Emanant from it, like Light, though in another manner, as I shall show hereafter, and it doth only require Consistence and Dryness as Social Qualitys of the same Element, as Light doth Heat; and also Density of the Matter, as they do Rarity; and by the want thereof may be Corrupted, as well as they; and so Magnets by Rust, Contusion, and the like, may lose their Actual Virtue, not because they are contrary unto it, but because they disorder the Body thereof, as Wounds do Vegetative and Sensitive bodies. Certainly the Magnetical Virtue in a Needle is not from any Northern and Southern Atoms or Corpuscles, for plainly it is Excited by another Magnet Actualy, being what it is Potentialy before in itself: which evidently appears by the very quick and sudden Actuation thereof, almost like Heat, and Light, or Sound, and the like; though it will last longer in the State of Actuality than they, because it hath no Contrary to oppugn and Corrupt it, like them: and yet rubbing it with another Magnet the contrary way doth assoon reduce it to Potentiality, by drawing it from its Polar Longitude, and destroying the Axis thereof; (and nothing doth more approve the Doctrine of Potentiality than such Experiments) The Magnetical Virtue and Motions thereof are most evidently discovered by the Magnetical Needle carried about a round Terrella; for at the Aequator it doth apply itself Lateraly to the Magnetical Terrella and Parallel to the Axis, because the Aequator of the Magnet, or Terrella, doth equally attract the Aequator of the Needle, as also the Poles of the Magnet do the Poles of the Needle, when it is so applied to either of them. And when it hath passed the Aequator, the Correspondent Pole of the Needle begins to Incline, and to point to the Correspondent Pole of the Magnet, and so more and more, until it be Perpendicularly Erected at the very Pole; And it is half Erected, and makes a right Angle with the middle of the Axis of the Magnet, though I suppose not exactly in the midst thereof, unless we estimate it according to the Oval Arch of the Magnetike Virtue: yet because after it hath passed the very Aequator of the Magnet, it doth no longer apply itself Lateraly, having both its Poles equidistant from the Magnet, but presently begins to touch the Magnet obliquely with one Pole pointing to the Correspondent Pole of the Magnet, I also suppose, that either Pole of the Magnet doth not attract beyond its own Hemisphere, Northern, or Southern; (but the Magnet being Polar doth attract Circumferentialy from the Centre) for otherwise it should still cause the Needle to apply itself to the Magnet with some part of the Side thereof, though less, and less, and not touch it Immediately with the Pole, until it be Erected Perpendicularly at the Correspondent Pole of the Magnet; as if two Chords were fastened to the two Poles or ends of the Needle, and drawn through Hooks or Staples fixed at each Pole of the Magnet, and so the Needle by them drawn beyond the Aequator thereof, by pulling in one Chord, and letting out the other; yet it should still apply part of the Side thereof to the Magnet, though less, and less, as I showed: but I refer this Hypothesis to more Curious trial and examination. Also it may be tried, how much less the Attractive Power of the Aequator is then of the Poles: for certainly the Magnetical Virtue is not equally Orbicular, but rather Oval, (and that perhaps may discover it, as I before intimated) though we call it an Orb, and it may be so; as there is an Orb of the Emanation of Light from an Elliptical, or other Inorbicular Lucid Body, and yet the Power thereof is not equally Orbicular, as I have showed: for though the Circumferential Extension from the Centre be equal, yet the Circumferential Power in that Extension may be unequal: however it is evident in Magnets that though they be Orbicular, yet their Virtue is Oval; and so in their Orbs of Magnetical Emanations, the Virtue is greater at the Poles, and nearer to them proportionably, and less at the Aequator, and nearer to it proprotionably. And not only the Centre, but also the Poles are very Points; as may appear by two Needles placed at one of the Poles, which will thrust one against another to attein the very Polar Point, which doth most strongly attract them; and therefore Divaricate at their other ends: as they must according to Statike Law; for there can be no Angular Point of two several Lines concurring in it, without a Divergence of the two Lines from it. Now in this Circular course of the Needle about the round Magnet it is very observable, that if it be moved about it at a distance, it doth observe the Poles and Aequator of the Orb of the Emanant, and not the Inherent Virtue thereof, in the Magnet itself, though the Emanant Virtue be not Corporeal (nor indeed the Inherent) as the Magnetike Body is: which I have already proved in discoursing of Emanant Light, and may appear more manifestly by Magnetike Emanations, which penetrate not only Imporous Glass, but any other bodies whatsoever. Now whereas it is a general Magnetike Rule, that the Correspondent Pole of one Magnet to another is of a contrary Denomination, as of North to South, and South to North, the Magnets are accordingly found to Conform themselves, and the less Magnet will turn about itself so to apply its Correspondent Pole unto the other: which is no Flight of each others Poles, as some have supposed, but a Concordance, and Conformity according to the Magnetike Law of their Nature: and it doth so, not only by Contact of the greater Magnet, but at any distance within the Emanant Orb thereof; because as the Inherent and Emanant Virtue of the same Magnet make one Entire Orb of the Magnetical Virtue thereof, though of several and unequal Powers; so also doth the less Magnet endeavour thus to Conform itself within the Orb of the greater Magnet. And it may be tried, whether, as two several Lights in the same place do Colluminate, so these two Magnetike Virtues being so placed together do Cooperate by their Emanant Virtues. Also if one and the same Magnet be divided into several Magnets, the Individual Polarity of the Whole will be doubled; and accordingly as they are made by the Dissection two less Wholes, so they will also have two Individualy less Magnetike Virtues; and according to the Dissection so will the Polarity of each of them be: for if the Magnet be dissected by a Line cutting the Axis and Parallel to the Aequator, than the Poles, Centre, Axis and Aequator, are only doubled; that is, the former Northern Pole in the one, and Southern Pole in the other, still remain, and where the Dissection is, there is a new Southern Pole opposite to the former Northern Pole, and a new Northern Pole opposite to the former Southern Pole, and the Axis is divided into two, and the former Centre and Aequator are also changed into two new Centres and Aequators conformable to the Position of these double Poles: but if the Magnet be dissected by a Line cutting the Aequator and Parallel to the Axis, than the Continuity remaining until the Dissection be finished, (which doth end toward one of the Poles) it is as if Wax were so divided by a Dissection almost throughout, but did stick together only at one end; and then the two branches thereof produced and erected one above another, and after the upper part wholly severed from the nether, whereby that last Dissection doth not cut the Aequator, as the first did, but the Axis, by a Line Parallel to the Aequator, as in the former Instance: and if we could suppose the Magnet to be so produced and erected Corporealy, and then wholly severed, there would be one Pole at the end of the greater part of the Magnet, which we will suppose to continue in the same Position as it was before; and the other part, which is first divided, and then supposed to be so produced and erected above it, must necessarily have another Pole opposite thereunto, and consequently to that which itself had before when it was conjoined to the other; and so when it is wholly severed, that part seems to acquire two new Poles of contrary Denominations to the other, though indeed the reason thereof be only the same, as of the former Experiment; and they are all only Correspondences, according to the Magnetike Law; whereby, as I said, North doth Correspond to South, and South to North: and so every Point of th● Axis between the North Pole and the Centre is Southern in respect of it, though it be within the Northern Hemisphere of the whole Magnet; as England is Southern in respect of the North Pole, or Gr●enland, though Northern in respect of the Aequator, or Aethiopia, and so likewise every Point between the South Pole and Centre is Southern; and thus if the Magnet be divided by a Line cutting the Axis in any Point, the Correspondence of the Poles still remains, and if it cut the Aequator, yet in effect it is the same at last, as I have showed by the Instance of Wax so dissected, and then produced and erected, and afterward severed: and though this be not so effected Corporealy in the dissection of a Magnet, yet the Spiritual Virtue thereof being dissected at one end, and continued at the other, doth so produce itself, and run through the whole Body, that the part dissected will Correspond Magneticaly with that part from which it is last severed, whether, according to the Dissection, it be requisite that it be of the same, or of a contrary Denomination. And hereby we may plainly perceiv the Real Individuality of any Elementary Compositum, while it is Continuous in itself and Discontinued from others, and the Individual Oeconomy thereof in itself; for so the Magnet, while it is one, hath but one Centre, Axis, Poles, and Aequator; and assoon as it is Discontinued, the two Parts have each of them all the same Apparatus which is doubled, and so even Elementary Spirits have their Oeconomy, and are Comforted by Majoration and Consociation, as I have showed. And these two Elements, Aether, and Earth, have not only their Inherent Qualitys, but also Emanant; because they are most remote, and therefore their Emanations are their Emissaries, whereby to operate at distance; whereas Water, and Air, have their Effluvia: but I know not whether they also have any such Emanant Qualitys (which deservs farther Inquisition) for Water, and Air may otherwise Operate at distance; that is, Water by Vapours, and Air by its own Body, which enters into any Pores of other bodies, or may be Introsucted through them by their Session, if they be Fluid, as Bubbles are through Water. These two Emanant Qualitys of Aether, and Earth, are Analogous in some respects: for both Subsist in their Inherent Qualitys, and bodies, and from them pass Localy into other bodies; and perhaps they may both Cooperate within the same Orb, though only Loc●ly United, and not Spiritualy Mist together; but the Polarity of the less Magnet is not varied presently by being placed within the Orb of a greater, or by the Earth itself, nor can Cooperate, if it do not Conform unto the greater Magnet, at the Aequator, or either of the Poles thereof, as the Needle to the round Terrella, but lie in another Position, East and West, or the like; for than I rather suppose that they hinder one another, and attract severally, more or less, according to their several Virtues, until the greater Magnet can alter the Inherent Polarity of the less; and consequently the Emanation thereof. Also they differ in many other things, as in that which I have mentioned, that the Emanant Orb of a round Magnets Body is not of equal Circumferential Power, like the Luminous Orb of a Star, or other such Orbicular Lucid Body; which plainly proves Magnetical Virtue and Planetary to be very different; and that Magnetical Virtue having no Contrary, like Light, or Heat, is not Refracted, or Reflected; and so the Radii thereof cannot be conspissated and Intended, as the Sunbeams by a Burning glass. And though they do both attract, yet their Attraction is also very different: for Magnets do only attract such other bodies that are either Actualy or Potentialy Magnetical, and whereof the Potentiality is first Actuated by them: so that it is indeed rather a Concourse or mutual Embrace of both, than Attraction of one by the other, like the Attraction of Heat; and Heat may attract cold bodies as well as hit; for though Cold be contrary to Heat, yet it is not contrary to the Attractive Virtue thereof, which doth attract a cold Body, as it is a Body generaly, whether hit or cold; and is hindered only by the Gravity thereof, which is also some Remora to Magnetike Attraction, though both that, and Heat, if they can once overcome the Gravity of the Body attracted, do attract with a very quick and smart Motion by their Emanant Rays; and the Magnet very notably, so that an Iron wheel, or Steel Pendulum, will either be wholly stayed by a Magnet, and suspended like the Inclinatory Needle; or otherwise Move as freely, as if it were out of the Orb thereof by its own Gravity: for though Motion of Matter is per Gradum, yet Spiritual Motions are per Saltum; and so are Motions by Elastical Potentia, as a Bullet Sucked up in the Barrel of a Musket by a man's breath stayeth so long as the Gravity thereof can resist the Elasticity of the Air Expanded by the Exuction, and then being overcome, leaps up very suddenly and violently; and, as I suppose, equally, like the Planetary Motion of the Aether. The Attraction of Heat is either by the Inherent Quality thereof, which though our new Philosophers deride, yet it is most evident, not only by the Attractive Power of the Vital Heat in Sensitive bodies Internaly, but also Externaly of the Heat of Wool, raw Silk, hit Spices, Tobacco, and many Medicaments, which do notably draw; and it may be also very strong, yea stronger than the draught of Horse, or Ox, as all workmen in Furnaces and Saltworks can attest. And this Attraction of Inherent Heat may be not only Immediately by Contact, but also Mediately by the Emanation thereof, as in the former Instances: but if the Inherent Heat be not constant, and Fixed, as if it be excited by a little rubbing, or otherwise, so as it is ready to return again suddenly into its Potentiality, than it attracteth not constantly, but suddenly in a special manner, which is called Electricity, and appears by such rubbing of Electrum or Amber, Jet, hard Wax, and some Stones: and is somewhat like to Elasticity, but from another reason; for that is only by violent Expansion of a Body, which the Spirit thereof again reducing to its former Density, doth thereby draw other bodies after it to avoid Vacuity, as I have said: whereas Electricity is by the sudden Generation of Heat, which accordingly emitteth its Emanant Rays, and then this sudden Calefaction as suddenly ceasing, and the Inherent Heat returning into its Potentiality, the Emanant Rays, which do Subsist in it, must also return into it, and in their Retreat or Resilience, which, as I have showed, is very sudden and momentaneous, bring back with them small bodies within the Orb thereof, whose Gravity doth not hinder and prevail against the Spiritual Potentia thereof: whereas a more Constant and Fixed Heat, though it may otherwise draw more strongly and durably, yet doth not attract so Electricaly; as may appear by hard Wax melted, which will not attract so Electricaly, as if it be only rubbed, and not melted: nor doth the Heat of Flame attract Electricaly, though it be very sudden and momentaneous; because it as suddenly passeth away in the Fume and Body thereof; but yet the Successive Fire thereof in the Candle or Wood doth attract, like Inherent Heat; And hereby it plainly appears that Emanant Rays do Subsist in, and flow from the Inherent Quality in the Substance, because they do thus return to it again; and that even Emanant Accidents, though they flow forth out of their Substances, yet do not Migrate into others, because they do thus return to them again. And now upon this occasion, and more fully to explain this very strange Electrical Motion, as I have before discoursed of the Motion of Matter to Union, or Station, Recumbence, or Succumbence, (which though Local Motions, are only such as leaning to, or falling on, without any Active Power or Strength) so I shall now discourse of the Motions of Spirits, which are properly Active and Vigorous, and truly Spiritual: and such are the Motions of Elementary Spirits, which are the very lowest Classis of all Substantial Activitys. Thus Heat and Moisture Rarefy their own bodies of Matter, as may appear in Fusion; and Cold and Dryness Condensate them again, when they return to their Consistence: and in all these Variations of the Density or Rarity of their bodies, there is a Local Motion of the Matter itself Intrinsecaly in the Body thereof, otherwise there should be no such Rarefaction and Condensation; and the Motion of the Matter therein is only Passive, but the Motive Potentia of the Spirit, which by its Qualitys doth so Intrinsecaly Distend and Contract its own Body, is properly Active, as well as when it doth Extrinsecaly Expand or Compress another Body; which it may do consequentialy by Rarefying or Condensating its own Body: for so Fire by Rarefying the Powder into Flame and Fume doth explode a Bullet; and though when it Densefieth its own Body the next commonly succeeds by Motion of the Matter to prevent Vacuity, yet this notable Instance of Electricity and all other Attractions by Heat show also how it may attract another Body, not only by Concursion, as two Magnets mutualy meet one another, but by plain drawing without any Corporeal Instruments, and Immediately by its own Spiritual Power, which Spirits have in themselves, as plainly appears by the Motive Power of Angels, who are purely Immaterial, and yet most swiftly Move themselves, and most strongly other bodies; as our Saviors Body was so carried up to the Pinnacle of the Temple: and ye● according to that Universal Oeconomy of Nature and Combination of all the Scale thereof, as Angels cannot Move so soon through a greater Space as a less, so I suppose also that they cannot Move so easily through a more Dens Body as a more Rare (as I have also observed of the Magnetike Virtue) nor Move a more Heavy Body as easily as a more L●ght: and though they are the most Excellent and Potent Spirits, and so among other Titles called Powers, yet their Motive Power plainly declares how a Spirit may Immediately Move a Body of Matter, and that Materialists strangely err, who suppose that Matter can only be Moved by Matter, or bodies by bodies: for indeed Spirits, which are Substantial Activitys, are made purposely to Act and Move the Matter: and so all other Inferior Spirits, though less Potent, may Move it less Powerfully, according to their several Natures and Orders; that is, Material Spirits Move it more Materialy, and one by another; as Sensitive by the mediation of Vegetative, and Vegetative by the mediation of Elementary, according to the Scale of Nature, as I shall show hereafter; but Elementary, which immediately Consubstantiate the Matter, may Immediately Move it, as I have before showed, both Intrinsecaly, and Extrinsecaly, with very forcible and violent Motions: as in Thunder, Shooting in a Gun, and Rarefaction of Water into Vapours; whereby very great Execution may be done, yea, as great as by firing of Gunpowder, which indeed is only Rarefaction by Incension; and yet without Incension, if the Rarefaction be as much and as sudden, it hath the same Effect, because there is one and the same Caus of both; that is, the Rarefaction itself, whether it be one way, or other: and yet it is very consyderable, wherefore since the Vaporous Body is also capable of Compression as well as Rarefaction, the Bullet in the Gun should not again Compress the Flame into its former Extension, rather than be itself exploded by the Rarefaction, or, if it cannot be clearly expelled, why the very Gun itself should rather be broken; since Air is strangely Compressed in a Windgun by less Strength: but I conceiv the reason thereof to be both the greatness of the Dilatation, which certainly is more proportionably than the Compression; for the Air is never Compressed so much in the Windgun as to break it, and also the suddenness, whereby the force thereof coming all at once (like the delivery of weighty Stones, Arrows, or the like out of Catapults, and Balists) doth all together prevail over the resistance, which in longer time and by degrees might prevail against it: and thus if the Rarefaction of Vapour be very great and very sudden, the Execution will be very forcible and quick, and if less, less proportionably: nor can I conceiv any other cause of those vast Eruptions, and Ejaculations of whole Torrents of such massy Matter from Mount Aetna to so great a distance, but only the great, sudden, and continual Rarefaction of Vapours happening in some fit Caverns thereof. Also the Planetary Motions of those vast Orbs in such rapid and perpetual courses is very wonderful: which yet are only Elementary. Thus Magnetical, Electrical, and Planetary Motions are indeed by such Natural Magic as I have described; and though I also acknowledge that Emanations may be at the greatest distances, and Effluvia may pass very far, yet I cannot conceiv how any Sympathetical Operations can Naturaly have an equal Effect at the farthest distance as at the nearest, since no Emanations, Effluvia, nor Angels themselves, do, or can so Operate. Now Effluvia, as I have said, are of Inherent Qualitys, as odorous, or others, in and with their Vaporous bodies, and not like Emanations, which are only of Emanant Qualitys, and which, though weaker than Inherent, yet are more Spiritual and Separate from the Matter; and may be easily distinguished from the others; for they penetrate the very bodies, whereas Effluvia only pierce and enter into the Pores thereof; also Emanant Qualitys are never Exhausted, but always (while they are in Act and not obstructed) fill their whole Sphere; nor do they weigh, or by their Emanation make their Substantial bodies to be Lighter; whereas Effluvia, though they may be very Rare and Subtle, yet do proportionably diminish their bodies, and accordingly make them to weigh somewhat less, unless they be also continually renewed. There is also a great Cohesion and Continuation of Homogeneous bodies, which I have formerly observed, though few of them do so attract or concur as Magnets. It is said, that Gold doth attract the Fume of Mercury, and workmen use to hold a piece of Gold in their mouths to receiv it, which will be notably silvered thereby; but that may be only by so much of the Fume as doth happen to fall upon the Gold, as Dew upon leavs of Trees or Herbs; yet certainly when the Mercury doth so fall upon the Gold, it doth notably retain it, being, as I suppose, very Homogeneous with it, and that there is much Mercury in the Composition of Gold, and so fixed in it, as that no Fume thereof will again be emitted by any Operation of the most Intens Fire, though never so long continued: but there is also some other predominant Principle in the Composition thereof, which apparently renders it heavier than Mercury; though probably Mercury be one Principle in the Composition of all Metals (except perhaps of Iron which is Magnetical, and will not be Corroded by it.) There is also a Fume emitted in melting Lead somewhat like that of Mercury, very hurtful to workmen, and which doth strangely allure Cats, as a sweet Poison, and thereby kill them. But I shall not proceed to discourse of Metals, and Minerals, and the like, which I conceiv to be Composita, and the Spirits thereof no Simple Substances, Created in the Beginning, but that they are Mist of such several Simple and Created Principles; and therefore not mentioned in all the Six Days works, though they and all other perfect Mista were then also Improperly Created; and so we read of Gold, Bdellium, and Onyx: but this general System mentioneth only such grand Mista, as Elements, and Planets, which in the Whole are Ingenerable, and Incorruptible, and therefore are particularly mentioned, as they were so specially Created.  
IX. The Earth, being such as I have described, doth plainly declare itself to be Immovable, that is, not apt to Move itself, (if possible to be Moved by any others) Yet there are some, who not by any Natural Power, nor by Faith, but Fancy, can remove, not only Mountains, but the whole Earth; not by heaping and raising it up to Heaven, as the Poet's report of the Giants; but, as if they had obtained the Victory for it, can place it among those Idol Gods, Saturn, jupiter, Mars, and others; which I shall now disprove, having already showed how the Earth is one whole Element in itself Naturaly, and only Localy United with Water in the surface thereof, and so made one Terraqueous Globe in this Third Day; but not with the Airy Expansum, which was made in the Second Day; and how in the First Day the Aether was made to Move about the Earth with the Light therein, Diurnaly, which made Day and Night; and that the Earth was not made to Move about it, but remained in its Chaos, until this Third Day. Whereunto I shall add one Text more as a Comment upon the other, being part of that Divine Hymn of Creation, Who laid the Foundations of the Earth (or founded the Earth upon its Basis) that it cannot be Moved. And so where it is said, The World also is established that it cannot be Moved, it is to be understood of this Orbis Terrae particularly, as I have showed; or if any may conceiv otherwise, than it shows that the Circumferential Superaether, as well as the Centrical Earth, is Immovable; like the Roof, and Foundation, of an House, which are both Immovable; though other bodies Move and are Moved therein between them: and though the Roof also may be supposed to be Mobile (as some very great Amphitheatres have been turned about) yet the Foundation must be Immobile; otherwise it should not be such a Foundation: and so it is expressly said, that the Earth is so founded upon her Bases, that it may not be Moved. Now as the Earth hath no Heat, Planetary Virtue, or the like Active, and Motive Qualitys, which might Move it, as Aether; so it hath such as serve to found and fix it, which are therefore called the Bases thereof, and Pillars of the Earth; whence it is also by others rightly termed Bruta tellus. Thus, as I have showed, it is the most Dens of all bodies, and consequently most Grave; and therefore possesseth the Centre of the World, to which it is united, as to another thing, by its own Gravity; wherefore as the Universal Centre is Immobile, otherwise it should not be such a Centre, so the Gravity of the Earth doth Indissolubly unite it thereunto, unless there can be assigned any other Body in Nature more Grave than it, which might extrude it. Again, as by its own Gravity it is thus united to the Centre, so by its own Consistence it doth unite all its Parts together, whereby they will not, nor cannot, Move in the Whole, as Motes in Water: and though it should be supposed to have more Consistent Parts one way then another, yet because they are all Consistent, they do not flow every way to fill the Sphere, but all weigh Perpendicularly downward upon the same Centre, without any Fluctuation, Trepidation, or Inclination any other way. And to keep it from being Moved in the Whole about the Centre any way, it hath Magnetical Virtue to fix it in one determinate Polar Position, North and South; so that it can neither be Moved out of its Place, nor in its Place, but is wholly Immobile. And because this Magnetical Virtue of the Earth is the only colourable Caus offered to prove it Motive, (and so the Planets are also said to be Magnets, and both confounded together, which are most different in Nature) I shall now more largely disprove that Assertion, and thereby plainly prove the Earth not to Move. I have granted the Earth to be Magnetical, and I do also grant the Aether to be Planetary; and shall observe a wonderful Analogy between them; that is, that the Poles of the Earth do so Correspond with the Poles of the Aether, that if the Magnetical Axis of the Earth were produced, it would Intersect the Poles of the Aether, so as it should seem to Move round upon, and about them; for so the Poles of the Earth are North and South, and the Motion of the Aether East and West; but though both Earth and Aether have their Axis, Poles, Aequator, and Meridian, and the rest, not only Mathematicaly, but Physicaly, as I shall show hereafter, yet they are not Univocal, as some suppose, because they have the same Names, but Equivocal in Nature, and Physicaly different; for the Earth hath them all for Fixation and Rest, and the Aether to direct the Motion thereof, as I shall now show. I suppose, we all agree, that the Verticity of a Magnet is a Motion from Pole to Pole, that is, from North to South, or from South to North, Meridionaly according to the Magnetike Axis thereof, and not from East to West, or from West to East, about the Axis, and according to the Aequator thereof; and also, that if the Earth did Move Diurnaly, it must Move from East to West, or West to East, because it is so Illuminated. Now I say, that no Magnet doth, or can so Move, but only from North to South, or from South to North, as may be tried by any Magnet, or Terrella, which hath Verticity: Wherefore they greatly err who affirm any such Motion of the Earth, or of any Magnet about its Axis; for indeed, if it should so Move about its Axis, according to the Aequator, it could not also Move from Pole to Pole, according to the Meridian, as I shall also show hereafter. Nor did the Ancients so express the Earth to Move about its Axis, but Circa Medium, or about its Centre; which yet, as I have showed, it cannot do Diurnaly, because that Motion is according to the Aequator. Again, Verticity which is the only Motion of one and the same Magnet by itself is not Circular, but only from Pole to Pole Semicircularly; and Concursion of one Magnet to another is not Circular, but Directly Progressive; and therefore it may not be Imagined, that the Earth, or Planets, do so Magneticaly Move one about another, as I shall show hereafter. And though the Verticity of the Earth be Potentialy in it, yet it never is, nor shall be Actual; for unless it could be Moved from its Polar Position, there is no need nor use thereof: and such Potentialitys, though they be never reduced into Act▪ are not vain, because they are Hypothetical, and first suppose a violence, which Nature abhorreth: and so Superaether, as it is Matter, hath Motion as well as all other bodies Potentialy, but never Actualy: and so the whole Earth hath also Gravity, and the like. And as I have now disproved this pretended Motion of the Earth, by the Magnetical virtue thereof, so I know no other Caus assigned of such a rapid Motion thereof as must be supposed, that is, about fifteen Miles every Minute Diurnaly, and almost fifty Annualy; and the D●stance between our Accesses, and Recesses to, or from the fixed Stars, should be about eight Millions of Miles (which is a large stride) and yet we perceiv no difference thereof, as we do of Mars, who is placed in the fifth Sphere. Nor is there any difference of a Bullet shot from a Gun East, or West, as there should be very consyderably according to this common Calculation, and so of a Bullet dropped from a a Steeple: but they say, the Bullet also is a Terrella, and Moves with the Motion of the Earth; and would prove it by the fallacious Experiment of an Arrow shot upright from a Ship sailing, and falling down again in the same place: but than if the Steeple also were removed, as much as the Ship saileth, the Bullet dropped from it should follow it, which certainly is not according to the Motion of the Earth, or Terrella: and therefore to defend this they have invented another worse Absurdity: That there is, I know not what, Magical Line of Motion still continuing and interceding between the Mover and Moved, after the Impression past, and Contact discontinued: but neither doth the Arrow flying spin any such Corporeal Thread or Line, like a Spider; nor the Archer shooting emitt any such Spiritual Radius, like Emanant Heat, which may so direct the Motion. Certainly a Parthian, who shoots flying, or a Ship sailing, do not draw back the Arrow or Bullet after them; nor will Stones so fall into the hand of a Boy playing at Checkstone, without any answerable Motion thereof, whereby to catch them. Neither is there any such Magnetical Stake reaching from the Subcortical Earth, through the Cortex, Water, and Air, and, as some say, to the Moon; for Magnetical Virtue hath no such long or strong Orb, like Light, or Heat; as no particular Magnet, or Terrella, doth Eradiate like a Candle, or Spark of Fire. Or if it should, yet it could not Move Magneticaly any other Body, that is not Magnetical, or indeed that is not Consistent; as a Stake in a Pond cannot direct the Motion of the Water in it, or Air above it; because they are Fluid and not Consistent. Certainly Birds in the Air, though more Consistent, are not Magnetical; and though a Bullet of Iron be Consistent, and Magnetical, Potentialy, yet if it be not so Actualy, the former Experiments will be the same, as if it were; and if it have the Magnetical Virtue thereof Actualy excited in itself, than it is a Terrella in itself, and consequently, if the Earth, which is the great Magnet, Move round, so should every such Terrella, which it doth not, as may be tried by any such round Bullet, or Magnet, placed upon its Axis in the most exact Aequilibrium: whereas every part of Water, severed from the Element thereof, is Water, having all the Properties thereof; and so should every such Magnet be a Terrella, as indeed they call it, having all the Magnetical Properties thereof: and some Magnetical Doctors do therefore affirm, very falsely, that a Terrella so placed will Move round like the Earth; who thereby, very truly, acknowledge this Consequence; that if the Earth so Move, the Terrella must also so Move; wherefore since the Terrella doth not so Move, neither doth the Earth so Move: and though a Bullet flying when it is shot from a Gun, by that Violent Motion, doth also Move round, as I have formerly showed from another reason; yet that may be any other way as well as the same way with the supposed Motion of the Earth; and the Bullet dropped from a Steeple, and so falling downward, by a Natural Motion, doth not, as I suppose, Move round, or not the same way with the supposed Motion of the Earth. Thus every less Magnet, not being one and the same with the Earth, but Individualy such in itself, and having its own Poles, Axis, Centre, and Aequator, as well as the Earth, (as may appear if it be laid East and West, in which Position it will a long time retain its own Polarity, not only different, but advers to the Polarity of the Earth, which is North and South) by its own Immobility doth also Sensibly prove the Immobility of the Earth. And yet we must believ all the Motions thereof, which some Philosophers very confidently Suppose, and vehemently Impose upon us, maugre all our own Faith, Reason, and Sens; because they tell us Scripture is Popular, Reason Ancipitou, and Sens Fallacious; and so all other men must be governed only by the Magistery of their Fansys, which, whatsoever it may be to themselves, is certainly no more to others than they can prove by Scripture, Reason, and Sens; in which there is no Fallacy, but only in our Apprehensions, which are indeed our Infirmitys, and aught to be rectified and corrected by other right Ratiocinations and Sensations, and not by other Imaginations. Thus whereas I have granted that supposing the Earth to Move constantly and equally, though never so swiftly, if we were also carried on it, we should not feel it to Move; because we our selus do not Move, and yet I say, that our bodies, being also in the Air, should feel themselves Moved against the Air, though never so calm, but especially when the Wind bloweth the other way against the pretended Motion of the Earth, which certainly could not be Insensible; but, as I rather suppose, Intolerable; if their Imagination did not also Summove the Air for us, by supposing both Water and Air to be parts of the great Magnet, the Earth; which is as contrary to all Sens as the other: this Insensibility or Deception of Sens ought to be rectified by other right Sensations, and not by such other Imaginations and Insensibilitys. Again, according to the very Analogy of Deception, as the Sens senseth falsely in one case, so it doth likewise in all like cases, because there is the same reason thereof: And now also I will examine the supposed Motion of the Earth according to this Analogy of that Deception, which they so strongly urge for it, and I shall only change that Verse (which is their usual Tex) accordingly Provehimur Terra, Coelum Stellaque recedunt: and so as a Man in a Ship sailing by the Shore seems to see the Earth and Towns to Move, which do not, and doth not feel himself to be Moved, as indeed he is, if he were so Moved by the Motion of the Earth, which must be two hundred times more swiftly than any Ship doth sail, he should seem to see the Moon and Planets to Move Visibly, which he doth not: and though against this is objected the greater distance of the Moon and Starrs● yet that is recompensed by their greater Magnitude, which renders them Visible proportionably according to the distance; and by the far greater and swifter Motion: and so let the Man in the Ship sailing with full Sail, though against the pretended Motion of the Earth, behold the Moon and Stars Transversly, and observe whether they do not seem to Move, otherwise then when he standeth on the Earth, or when the Ship, wherein he is, doth not sail. There is one who saith that both the Earth and also the Aether do Move; because, as he supposeth, while one Moveth from the other, the other also Moveth from it; and so that it is all one and the same, whether we affirm the Earth or Aether to Move; whereby he can solv this very Phaenomenon of their Motion either way, which I have already re●uted; and I know none besides himself that did ever maintain it; but generally others affirm the Earth to Move, and Aether not to Move; because they suppose all the consequent Phaenomena may be solved either way: who if they can find out any Error, which they think is Tenible, though it be not Truth, they affect and embrace it rather than Truth, and can pleas themselves in amusing the World therewith, which is a very Falsarious and Disingenuous Humour, and more proper to Jugglers and Impostors than Philosophers. And because I scarcely know any Opinion wherein they more exercise this Art, than this of the Motion of the Earth, as I have already disproved it, so I shall also hereafter prove the Motion of the Aether and Sun, and therein show how all the Phaenomena can only be solved thereby; and shall now proceed to refute that other grand Error, which is indeed more Fundamental and Universal, that is, their Doctrine of Matter and Motion. Wherefore having discoursed of the Terraqueous Globe, I shall review it, and consider whether only Matter and Motion could produce the Spirits and Spiritual Qualitys thereof; certainly not Moisture, which is the same whether the Water be Stagnant, or Fluent; nor Dryness which is generally Consistent, and so of the rest (which to prosecute particularly were supervacaneous) but I will now only alter the Scene, and transfer it from Air and Aether to Water; and suppose it to be Tepid, that is, partly Hit, and partly Cold, and also Luminous, as it is Diaphanous, and we will admit it Sonorous and Saporous, and if you pleas, Odorous; besides Moisture, and the other Simple Qualitys thereof; all which may be in the same Instant per omnia Puncta of the Water: and if all these which are so Specificaly different in their own Nature, could be only so many several Motions of the same Matter, and we might Microscopicaly behold them, we should see a most strange Moorish dance, not only of every dancing Corpuscle, but, even in every Joint and Point thereof, so many several different and advers ways as must be assigned to make all their several Nature's Specifical, and Individual, Simple, and Compound, which is indeed Impossible, and so ridiculous, as needeth no farther refutation. Again, once more we will alter the Scene from Water to Earth; which because I have affirmed to be Immovable in the whole Body of the Matter thereof, and also the Spirits and Spiritual Qualitys thereof to be least Active, I will likewise inquire into one thing more, which I doubt our new Philosophers had forgot, and that is, whether as Motion in others, so also Rest in the Matter of Earth may not produce the Spirit and Spiritual Qualitys thereof, as Dryness, and others? which though they be indeed less Active than others, yet they are Active and Motive in themselves: and so Consistence though it be most like the Rest of Matter, yet hath a Strength and Centre thereof, very different from that of the Matter, which also of itself is Fluid, as I have showed: and Magnetike Virtue, though it affect Polar Rest, yet hath also an intrinsical Motion of Verticity in itself to restore it unto it. Nor can all the Terreous Qualitys be only less Active Motions of the Matter, because they are all in the same Instant per omnia Puncta in the same Matter, and cannot be so made severally by one and the same Motion of the Matter, nor can there be so many several Motions thereof together, whether more or less Active; whereas all the Terreous Qualitys may be Actualy together in the same Matter, as I have before sufficiently declared of all the other Elements, and their Spirits and Spiritual Qualitys; and I now shall conclude, that even Elementary Spirits and Q●alitys are somewhat more, and other, then either Mater and Motion, or Matter and Rest.  
X. As Matter is Subordinate to the Elementary Spirits, which do Immediately Consubstantiate it, so are they with the Matter to Vegetative Spirits, as I have showed in the Scale of Nature: and so Vegetatives were not produced until the Elements were all Perfected, because Vegetatives require an Elementary Mistion of them all, and indeed, a proper Mistion thereof, which every Spirit ordereth and governeth, both as Subordinate and Subservient to itself; but they are not governed by the special Influence of any Planet or Star, as the Rabbins say, there is not a Star in Heaven which doth not point to an Herb on Earth, and bid it grow; for as the Globe of Light in the First Day sufficed to make Day and Night, so also the Heat thereof was sufficient for Vegetation; as may plainly appear, in that Vegetatives were produced before the Sun, Moon, or Stars, (and so also Metals, though others ascribe the Production thereof to Planets) which yet are more particularly Inservient and Beneficial to them; as they do also more particularly vary Days and Nights, and all the Seasons of the Year. But Vegetatives were, and still are produced out of the Earth, or Terraqueous Globe, as it is moistened with Water; for the Earth is the Region both of Vegetatives, and Sensitives, and also of Man: and so it is said, The Earth brought forth Grass, etc. and it is observed that the first Produxit is of Vegetatives; for the Elements which Immediately Consubstantiate the Matter were not produced, but so Created in, and with it, in the Beginning, whereby they were then Denominated Heavens and Earth, and so are Inseparably united unto it, though they were afterward Perfected in their Mistions, and production of their Qualitys thereby, as I have showed; and so there is no Produxit of Planets, because they also are Elementary: whereas, though Vegetative Spirits were Created in the Beginning, as it is said, God made every Plant of the field before it was in the Earth, and every Herb before it grew; yet they were only Latent in their Elements, and not produced, before the Elements were Perfected in their Mistions and Qualitys; which was previous and requisite to their production, as they also were to the production of Sensitives, as I shall show hereafter: and though Vegetatives are of a far higher and more excellent nature than Elements, yet they were Created in this same Third Day, wherein Earth and Water were Perfected, and were pregnant and parturient of them, and they ready to be produced, to show the Continuation of the Work of Creation by God, who never Rested until the last Instant of the Sixth Day, as I shall show hereafter, and also the Combination of the Superior Natures with the Inferior; as Man also was Created in the same last Day with Beasts: yet neither could the Elements so Perfected, (and much less Matter) so produce them, nor they produce themselves, as the Earth now brings them forth, and they Generate others, until God said, Let the Earth bring forth Grass, etc. or as it is Originaly, Germinet germane; which imports another way of special production, than the Mistion of Elements, that is, by Germination or growing out of the Earth, so as no Elementary Mista are brought forth, and therefore plainly Stones, Metals, Minerals, and the like, do not Vegetate; for they are neither Grass, Herbs, nor Trees, nor of any such Kind, but only Elementary Composita, and Classicaly Inferior to Vegetatives (and so also are the Planets and Stars, as I shall show hereafter) nor are they of any middle nature between Elementary and Vegetative, because there are no such Participia in the Scale of Nature; and though Elementary Spirits are so far forth Plastical, as to superinduce a requisite Density or Rarity in their bodies of Matter, and some Regular Figuration, as Orbicular, and sometimes perhaps Angular; yet they do not Organise them, and make such Members, and Joints, and the whole Compages thereof, as the bodies of Vegetatives certainly; they have no Vegetative Nutrition, Augmentation, and Generation, though they may seem to Grow by Accretion, as Fire doth Generate Fire Univocaly in bodies pregnant therewith; nor do they grow or sprout of the Earth; or as it is said, upon the Earth, as Germens; but abide in their Element. Also Vegetatives commonly grow out of them, as well as out of Earth, and not only Moss, and Ivy, and the like, but great Trees are seen to grow out of Stones, Rooting into them, and as I suppose, cleaving them asunder, if perhaps the Seeds did not first fall into such clefts; otherwise it is a Noble Instance of the Predominant Potentia of Vegetative Spirits over Elementary: for the Root of the Tree is a far softer Body than the Stone, and therefore cannot cleav it by any Corporeal, but only by a Spiritual Power: whereas I have seen a Birch grow out of an Oak, and not cleav it; which, as I suppose, was produced first by a Seed falling into the Crown of the Oak, where was some Earth, wherein it first Rooted itself, and so grew to be another Individual and Entire Tree in itself; and not like a Branch Ingraffed into another Tree, having one and the same common Root: and whereas all Vegetatives have Roots, certainly no Metals, or Stars, or the like, have any; and Stones are only Poeticaly termed Vive, when they are in their proper Beds, but neither Live, nor Vegetate, any more than when they are out of them. And indeed though Vegetatives do Vegetate, yet they do not properly Live, as I shall show hereafter, but all their Operations, though far above Elementary, are as far below Sensitive; and are as Subordinate to Sensitive Spirits, as Elementary are to them: but as Elementary are Mist one with another, and Composited only with the Matter, so Vegetatives are Composited with them, and are the first kind of Spirits that are Composited with other Spirits; and therefore are first said to be produced, as I have showed. And as Elementary Composita are variously Mist among themselves, and by their various Qualitys, (which are many more than only one First with a Second Quality of another Element attending it, as some have very falsely supposed, in every one of them) and by all the Changes thereof, in their Compositions, and Decompositions, as I have observed, whereby Glass, Stones, Metals, Minerals, and such like only Elementary things, are Generated; so, as I said, there are Ligneous, and other Elementary Mista, properly Subordinate unto Vegetatives, and most probably some proper Mistion to every Species thereof, as there is a proper Vegetative Spirit Subordinate to every Sensitive Species: for certainly the proper Plastical Virtue of any Grass, Herb, or Tree, which doth accordingly Organise and Effigiate it, cannot Organise and Effigiate another Specificaly different from it, and much less any Sensitive Body, which yet is so Organised and Effigiated by a Vegetative Spirit, as I shall show hereafter: nor indeed can the proper Q●alitys of one Spirit Subsist in another; which to affirm, as some do, is more absurd than Migration of Accidents, as it is more to produce any thing Originaly out of itself, then being first produced by another to receiv and entertain it into itself: nor yet hath any Superior Spirit Eminently, as they say, in itself the proper Qualitys of any Inferior Spirit, because they are proper to the other; which though Inferior, yet hath also its own proper excellencies, whereby it is known to be, and indeed is what it is; and so Vegetative Spirits only do Vegetate, as well as Sensitive only Sens, and Intellective only understand. Thus though there are four Elements, and no more, of which all the various Elementary Mista are made, yet Vegetative Spirits are Indefinite, and so it is Indefinitely said of them, that they were brought forth after their Kind's; and perhaps Vegetative Spirits are more various than any others, because they are also Subordinate to every Sensitive Species, whereas there is only one Sensitive Spirit so Subordinate to Intellective, that is, to the Spirit of Man. But though the Species of Vegetatives are not enumerated, yet there are three Genera thereof mentioned, Grass, Herbs, and Trees, if the same Word German may also signify Gramen, and be not only a general Name of all Vegetatives, which then must be subdivided only into Herbs, and Trees, (as they only are mentioned afterward to be for food of Man) but as it is often rendered Grass, so I rather conceiv it in the largest since: certainly it is not only a Tender Blade, for they were all made Perfect and Mature; and whereas Herbs are said to have Seed, and Trees Fruit, if there is Grass also, which hath neither Fruit, nor Seed, I conceiv it ought so to be intended thereof. Yet I do not suppose Mould, or the like, to be any perfect Vegetatives, Immediately Created by God, but rather Meteorical Vegetative Composita, and only Imperfect Rudiments of Vegetation; and so likewise the Excrescences of Vegetatives, as Jews Ear, Sponk, Agarike, and the like, which are somewhat like Wens in Sensitives; as there are such Anomala of any Material Spirits, which are Generable and Corruptible, though neither of Matter, nor Immaterial Spirits, which are Ingenerable and Incorruptible. And thus I suppose Vegetatives growing in Water, as Duckweed, and the like, to be Anomalous; for it is said of perfect Vegetatives in their Creation, Let the Earth bring them forth; and so they were said to be upon the Earth, and not upon the Water: and as all Grass hath a Root, so I conceiv any Vegetative which hath no Root, to be Anomalous. Also Moss, and Sponge, which is a kind of Seamoss, are Imperfect Grass; but that which we commonly call Grass, having a Root, Leaf, and Spire of Grass, is, as I suppose, the first perfect Vegetative. And I shall consider first the Root, which is a Bulbous Substance, and hath generaly more of the Vegetative Virtue in it then the Blade of Grass, or Calamus of Herbs, or solid Trunk of a Tree, being also Esculent and Medicinal; and is in itself the Mouth of Vegetatives set Downward in the Earth, whereas the Mouths of Sensitives are Upward, and not fixed to their Element, but more discontinued, because Sensitive Spirits are not so united to the Matter as Vegetative, nor Vegetative as Elementary. Also though the Root be the Mouth, and partly as the Stomach of Vegetatives, yet the upper parts of Plants above the Earth do likewise perform the Concoction, as may appear by a Cion, which doth overrule the Stock heerin; and the Concoction in the Root is for Nourishment of itself, and perhaps preparatory for the upper parts, as that of the Oak is for Ivy, or Mistleto; for properly Plants have no Stomach, or such a common Coquine, as Sensitives; though as they have a more special and proper Elementary Mistion which they order and govern for themselves, as I said, so consequently a Radical Heat, Moisture, and those other Q●alitys, with a certain Proportion and Acme thereof, to which they grow up, and then decay again, as well as Sensitives▪ but these seem not to be so Powerful and Operative in themselves, as the Vital Heat, and the like, in Sensitives, and are much assisted by external Heat, and the like, and therefore grow most in hotter and moister weather: and this Woodmen observe in their situation to the Sun and Winds, and notably in cutting Wood in the Spring, that as the Air is more hit, or cold, and the Wind changeth from South to North, the Sap will rise and fall again, as Water in a Weatherglass: but it riseth in hotter, and falleth in colder weather, and not contrarily, as it doth in the Weatherglass, because it is not ruled by any such Expansion, and Elastical Potentia, as I have showed of the open Weatherglass, but only by Rarefaction of the Juice itself, which plainly causeth it to ascend through the Pores or Cavitys of the Plant, like Vapour in the Air: nor are the inward parts of Vegetatives so Actualy hit, as of Sensitives, whose Concoction is generaly best performed, when the Ambient Air is more Cold, and not as of Vegetatives, when it is more hit. Yet the upper parts of Plants seem also to Attract by their Heat, though not so much as Sensitives. It is a Curiosity much affected to make Equivocal Plants and Fruits, which cannot be so well effected as in Sensitives, whose Seeds are Fluid, and more easily Mist; though I conceiv the most probable way to be by some Unition of their Seeds, and especially such as are Homogeneous, or more Homoeogeneous, as Mules are commonly Generated by the Mistion of Equine and Asinine Seeds: also it may be tried by Unition of their Roots, but then care must be had in slitting and dividing them; for gardiner's say there is a Centrical part of the Root, which if it be pricked through with a Pin, it will never grow; as there is an Apex or Gemma which Ants by't off in Seeds. The Leaf or Blade of Grass, which is only an Ornament of other Plants, is the Body thereof above ground, and is more Esculent than Leavs of Trees; but both Blades and Leavs are generally Green, which is a most equally Mist, and therefore most grateful and inoffensive Colour, and so most fit for their common Covering; and they plainly show, how Green is Mist of Blue and Yellow, for when the Blue, which is more Opacous, and Subsists in the stronger Juice, decays, together with it the Leavs turn Yellow, and fall. The next Rank is of Herbs, which besides Leavs have a Stalk to exalt and support them, interceding between the Root and the Leavs; and that is generally an hollow Calamus, not so strong and Ligneous as the Trunks of Trees, but more Stramineous, and first only a Blade of Grass, and not any Surculus, and it is commonly strengthened by Joints and knots, which also serve, as Val●s, to retain the Vaporous Sap ascending in them; and besides Leavs they have commonly Flowers▪ and are so denominated Flores. And of this kind the lowest is such Grass as hath Seeds and a Flower, or Efflorescence, as Corn, before it be perfect Seed; and the Seed is commonly in the Flower, which is a more delicate kind of Leaf, and composed of more refined and concocted Sap, having also generaly more Colour or Odour, or both; but very rarely is Green, to distinguish it from common Leavs; and hardly ever Black of itself, though Leavs and Flowers are often made so by Adustion, as when Dews falling on them are adusted by a Torrid heat, they turn Blackish, whereas ordinary Vegetation is by a more moderate Tepor: and yet there are Blackberrys, and such like Fruits, which are first of some other Colour, and by an high Concoction are made Blackish to the sight; but their Juice doth hardly Denigrate, or Die Black, like perfect Adustion; as Mossy Wood charked will be throughly Black, both in the Wood, Bark, and Moss: The Seed is of an higher nature than the Flower, not only more Esculent and Medicinal generally, but also containing another Individual Spirit of the same Species in itself, whereby the Plant doth Univocaly Generate after its Kind, as I have showed. The Third sort is of all other perfect Vegetatives, which are neither of the others; and they are described to be Ligneous, as the Original word imports, that is, Arboreous; and though some of them, as Vines, Brambles, and the like, be less Ligneous, and need other Trees to support them, yet themselves also are Trees, according to this general distribution of Plants, and we do not call them Herbs; as Terrene Reptiles are Beasts, and not Fishes. And all Trees grow up first from softer Sur●uli, which afterwards may become so firm, that they are not only Ligneous, but seem almost to be Saxeous, as Lignum vita, Ebony, Brasile wood, and the like Trees of a more strong and Terreous Juice. I have seen Oaken wood digged out of the Sea Beach (where formerly the Tree had grown, and was overthrown and overwhelmed by Inundations, after long lying in the Salt Juice thereof) as hard and firm as the beforementioned. Coral also, which is a Frutex of the Rocks, is very hard, when it is out of the Water; and perhaps not so very tender under it as is commonly reported; though when the thick Juice thereof is desiccated, it is most Lapideous. And I suppose some such cold and gross Juice is the cause of Petrification; not so much by Conglaciation, as by reduction of a fit Juice in the Body thereof to such a Consistence; and plainly Stones of Fruits are so denominated from their almost Saxeous hardness. whereby they become such Caskets for Seeds, which are Nature's Gems; and yet we cannot conceiv their Induration to be any Conglaciation, but rather Desiccation; for Earth and Water are most Congenerous Elements, and as they are composed into one Terraqueous Globe, so they have a greater Intermistion: and as Metals may become Fluid by Fusion, so may these Succi be Indurated and fixed by Dryness and Consistence; though as Heat is assistant in the one, so may Cold be in the other. But Trunks of Trees, though not hollow as Stalks of Herbs, have their Porous passages through which the Sap doth ascend, and commonly by the most Spongy part thereof, that is, the Pith, which is form by the Bubbling and Spumeous Vapour ascending in it, and is fixed by degrees; as may be seen by Birds Quills, which have little Bladders left in the Cavitys thereof, though their Pith is more Constipated in the Feather. And there is observed to be some such hollowness in Hairs; and both Feathers and Hairs are Vegetatives, though Subordinate parts of Sensitive bodies; and yet they have neither Seed, nor Root properly, because they are not properly Individuals in themselves, but parts of others; and so they are Analogous to Leavs and Flowers, and of as Beautiful and more strong Colours, and many of them perfectly Black. Also the Sap doth not only ascend through the Pith, but notably between the Wood and the Bark; and in the ascent is Concocted into Wood every year, as may appear by the Circles thereof very visibly in more sappy Trees, as Willow, Ash, Birch, and the like, whereby, knowing the several years' growth thereof, you may compute the Gain or Loss, according to the proportion of the Majority of the latter Circles, and Interest of the yearly Rents precedent: and the Sap may also rise between these Circles, and through the very Pores of the Wood, as Blood in Sensitive bodies may Transudat● through the Flesh; for the Tree will sprout, and shoot forth, every where; and hollow Trees without any Pith may bear Fruit: and indeed the Bark or Skin, which is outward, is more requisite to the Vegetation of the Tree, than the Pith or Medulla, which is inward: and as it will hardly Live, as they term it, without a Bark, so if that be bound, it will not thrive, which therefore is cured by cutting: for, as I said, Vegetative Spirits in Plants being much assisted by the Temperature of External Qualitys (as also by Internal in Animals) are as easily hurt by the Distemperature thereof, from which the Bark servs to defend it; and as it so defends the Body of the Tree, it thereby suffers much weather-beating and adustion in itself, which makes it so Rugous and harsh. And because the External Heat draws the Sap outward, as well as upward, therefore the Pith is commonly Insipid, but the Bark very strong and Stiptike, as may appear by Tan; and so is the Wood itself more than Pith, as appears by the Salivous Oil of Oaken wood which issueth out at the ends in burning, and is very Astringent and Desiccating: so also the Rinds of some Fruits, as Oranges, Lemons, Citrons, and the like, are very Spirituous and Sapid; but then that Pith, which is next to them, is very Insipid. There is another Character of Trees, which is their Fruit; not particularly of every Kind of them, for all are not Frugiferous, but generally, because most of them are such, and others which are not so, yet being Ligneous, and otherwise like unto them (and so not to be accounted Herbs, or Grass) are therefore also Trees: and they are generally thus described, because this was the chief end of Vegetatives, to be food for Sensitives; and the Fruits are most Esculent, wherein also, as in Flowers of Herbs, the Seeds of Trees are contained more Immediately, as it is so said, whose Seed is in it. All Plants grow out of the Earth Perpendicularly, and so the Earth doth nourish them: and thus all Grounds bear only according to the Plane or Level thereof, and not according to any Convex or Concave Superficies: as a Park may be Impaled with as few Pales, though the ground be rising and Indented, as if it were plain and Poll; because all the Pales stand Perpendicularly, though it require more Rail proportionably, because the Rail runs Horizontaly according to the Superficies, and yet we thus measure and purchase Lands, which bring forth the other way. And here I shall observe, that whereas it is said, The Earth brought forth Grass, and Herb yielding Seed after his Kind, and the Tree yielding Fruit, whose Seed was in itself, God in these Six Days made them and all other things in their Acme of Perfection, as well as Adam in his Adult State, and so every way Good; for thus Vegetatives were made not only Complete in themselves, but pregnant with their Seeds, and ready to propagate others; and to this Individual Perfection of Vegetatives and Sensitives was added the Divine Benediction, Increase and Multiply; according to the Kind Specificaly: and so God having set in order Original Generation by Improper Creation, as I have showed, transmitted it to the Successive Generations of Nature. And whereas it is a common Problem whether any Poisonous Vegetatives, or otherwise Noxious, as Briars, and Thorns, were before the Fall and Curs? I suppose by Analogy of Nature, that as then, though there could be no Elementary Qualitys Actualy Existing in their Extremitys, yet they were very Intens and Predominant in their own Elementary bodies; as the Q●alitys of Fire in Aether, and of Water in the Sea, which might destroy Sensitive Animals, if they should be Localy in them; whereas they were so ordered, that they were very Grateful and Useful to them; so also that ●here were Vegetatives in the same Excessive degrees of Qualitys, as now, which we therefore call Poisons in respect to Animals, though they be indeed Eminences of Nature in themselves; and so also Briars, and Thorns, and such others, as are no Anomalous but Perfect Plants: but I suppose that Animals were preserved from Poisons by a Natural Abhorrence, and Discretion, having all their most exact Senses, and Bodily Temperaments, which would not accept of any other food then what was suitable thereunto; and so they might also avoid Briars, and Thorns, and the like, as they pleased; whose Berrys are also food for Fowls: but I also suppose that there was no such Excessive Quantity thereof, as since; and that this was the import of that Curs of the Earth, Thorns and Thistles it shall bring forth: that is, whereas before of itself it brought forth abundantly all sorts of Vegetative food for Man and Beasts, and such Poisonous Herbs, and Noxious Plants, as rarely as it doth now good Fruits; so than vice versa it should bring forth abundantly Weeds, Thorns, and Thistles, and the like. Thus I have briefly and generaly discoursed of Vegetatives, as before of the four Elements, according to this Divine History, which is an Universal System of the World, both in the Proper and Improper Creation thereof: nor do I intend any particular Histories of them, as Solomon spoke of them all, from the Cedar of Lebanon to the Hyssop that is on the wall. But here, before I conclude, I shall again desire any who will rightly consider the Nature of Vegetatives, to try whether they also may be made only by Matter and Motion, without their own proper Plastical Spirits, which the Earth did bring forth; and as I have observed the four Elements were before perfected and prepared in order thereunto, without which the Matter alone, as so consydered in itself (though indeed it can never be without the Consubstantiation of Elementary or the Superaethereal Spirit) hath no Automatous Motion of itself, nor, when it is dislocated, any other then to Union and Station, as I have showed, which is only to recover its due Rest and Position; and therefore certainly it cannot also Move from Rest, which is Naturaly contrary thereunto, (as Verticity is to Polar Position, and therefore cannot be from it) nor hath it any such Plastical Virtue of itself which may guide the Motions thereof, but would be only Equidens and Orbicular; whereas Plastical Formation of all Vegetative bodies, and much more of the bodies of Sensitives, is constantly so Symmetrical Organical and Curious according to every Kind, and Species, and the successive Propagation thereof, and they so very various and different, that he who will not believ Divine Authority, nor Natural Reason heerin, may satisfy himself by his own Sensation, and making use of his Microscope Inspect the most admirable Structure and Mechanism of the least Vegetative, or Sensitive, which is composed far otherwise, and beyond the most admired workmanship of any Bezaleel, Daedalus, Apelles, or Ar●hytas, and all the Mechanical Borcheries of Art (which yet is all that some will allow to Nature itself) and when he shall have consydered the most exact and Mathematical Conformitys of the one, and Enormitys of the other (which also shows that Mathematical Exactness is not, nor cannot be, of Common Use) he may easily judge with himself, that since the Intellective Spirit of the most Ingenious Man cannot effect the like, certainly it must either still be Immediately Digitus Dei, and so deny this whole History of Creation in the Six Days, and all the Works of God therein, whereby he did set in order the Cours of Nature, and consequently deny all Created Nature; or otherwise acknowledge it to be the continual Succession of the same Natural Causalitys, which also lead us back again to the Acknowledgement and Adoration of the Supernatural Creator, who is the only Author and Institutor thereof.  
XI. Wherefore let us prais the great Creator of Heaven and Earth, as for the Aethereal, so also for the Aereal Heaven, and for the Water, and the Earth. And here we must sing his praises in Consort for them all together, as it is once said of them all, that they were Good; though they be in themselves several Elements, and were perfected in two several Days. Nor is the Goodness of Vegetatives, which is another Classis of Creatures, though also perfected in the last of these two Days, pronounced of them, which were before declared Good; but because these three Inferior Elements, Air, Water, and Earth, being separated from the Aether by the rapid Motion, and Circumvolution thereof about them, and more conjunct among themselves, were not perfected one without the other; and the Water (which is the middle Element, and contributed to the Perfection both of the Air, and of the Earth, by ascending in Vapours into the Air, and descending itself into the Canales and P●res of the Earth) was no● perfected until this last Day; nor in that alone, but in both these two Days; therefore this Proclamation of their Goodness and Perfection was reserved for the Consummation of the whole Work of both the Days, and then Relatively to be distributed to all the three Elements, which were so perfected therein: and so they now continue to be Severally, and also Mutualy Good. And the Aether, which was before made Good in itself, yet had not been. Good to others without the Goodness of the Air; whose Refrigerating Cold doth Temper the vehement Heat, and Refracting Pellucidity the Lucidity of all the Aethereal Luminaries; whereby not only as a common Thoroughfare, but also as a Cooperator therein, it both adapts and conveys the Aethereal Blessings of Rays above, and also the Spirituous Vapours of the Waters beneath (which as an Alembic, it distils and refunds) to the Terraqueous Globe. Nor is it only thus Concurrent with Aether, and Water, and the Influences thereof, but hath in itself the Ventos of Winds, both to Cool and Purify the Atmosphere, and all the Organs of those admirable Sounds, which it doth propagate continually and successively, and which as so many Cursores or swift Messengers make their Reports through the whole Sphere thereof, and all the Surface of the Earth: and so is made to be the Cymbal of Nature, which with its Enchanting Music ravisheth or affrighteth, all Sensitive Spirits; and whereby Men Discourse and Convers one with another, and in Sacred Hymns render their grateful praises of the whole Creation to the Divine Creator: Also the Atmosphere thereof is the very Breath and Life of Animals. Neither doth the more Dens Water intercept all the Benefits of Aether, and Air, but partly transmitt them to the Earth, which it contempers with its own Moisture, and is as the Blood Circulating through the Veins and Arteries thereof by constant Reciprocations; conveying Nutriment to all the Cortical Body thereof, being both the Inexhaustible Fountain of Drink to all Sensitives, and also conditing their Meats with most grateful Sapours, and perfuming them with varieties of most delicate Odours. And though both these Elements of Air, and Water, seem very Weak and Infirm, in comparison of the Rapid Aether, and Robust Earth; yet being provoked and armed to execute Divine Revenge, they so mutualy assist and fortify one another, with unusual and unexpected Rage, that Conflagrations, and Earthquakes, do not much exceed their furious Herricans, and violent Inundations. The Earth, though last and lowest of all the Elements, is not only their most Dens and Consistent Fulciment, and Centre of their Situation, but also of all their Offices and Services Circumferentialy tending unto it; being the Foundation of the whole Univers, and another Orb in itself, and Epitome of the great Globe; whereof all the rest are only Concave Spheres, having only some particular Orbs in themselves; and on which all those Luminous Orbs cast their smiling Aspects, and the Sun Illustrateth all the other Luminaries, that so they together with himself may give Light unto it: which the nimble Air fanneth and refrigerateth with the Wings of Wind, and watereth the great Garden thereof with D●ws and Rains: and the officious Water runeth up and down to wash the face of the dusty Cortex, and to bathe and supple all the Limbs thereof; and also floweth forward and backward to carry and recarry the greatest Burdens from Shore to Shore. Thus all the other more Active Elements, as so many Circumsistent Servitors, in their several Courses and Orders, minister unto Earth; which sitting still and resting in itself receiveth all their Homages and Tributes, not Moving, nor being Moved with all their Disorders and Confusions; but founded on the Solid Base of its own Density and Gravity, and strengthened by its own Consistence, and fixed by its own Polarity doth also by its other Q●alitys fix all the more subtle and volatile Elementary Spirits. Which covereth its own Nakedness with the Daedalous Embroidery of Leavs and Flowers, and enricheth itself, not only with the Stock of all the hid Treasures of Jewels, Metals, and Minerals; but also with all the Rents and Revenues of Annual Fruits and Profits both producing and maintaining all Vegetatives, and the chief of Sensitive Animals, yea, Man himself, whose Body is also form of the Congenerous Dust; and so the Earth, which is given to the children of Men, is the Stage of this great Amphitheatre of the World, wherein all the present Affairs thereof are transacted; and as all the other Elements are now subservient thereunto, so hereafter also the Superaether, or Heaven of Heavens, shall be the everlasting Mansion of Blessed Souls.  
And now again let us tune our praises to an higher Note, and bless God for the Creation of Vegetatives, Grass, Herbs, and Trees: and let us contemplate their several Kind's, and Virtues, which yet are Innumerable and Unknown to us; their Curious Formations, and Oeconomical Administrations; the careless Comeliness of their Leavs, and Beauties of their Flowers; the general conformity of their Greennes to our Sight, and the delightful varieties of all their other Colours: how wonderfully they Compose, Nourish, and Augment their own bodies, and Generate others; and having neither Sens, nor Intellect in themselves, yet by their own Innate Plastical Virtues perform such works, as no Sens, or Intellect, can Imitate, or sufficiently Admire. The Microscopical perfection whereof doth exactly correspond with the most Critical Sens, and Organical usefulness with the most Political Intellect. And as God in the Beginning Immediately Created the Heavens and the Earth, and the great Building of the whole World, so they Mediately build all the Domicils, and Officines, of their own, and all Superior bodies, as the Architects thereof, and Vulcan's of all their Organs and Instruments: and are themselves, together with the Subordinate Elements and Matter, the Immediate bodies of all Sensitive Spirits, wherein they Reside, and Operate: and both Dress and Digest for them all their Nutriment, whereof a great part is of the same Vegetative Nature, which affordeth not only Salads for delight, but solid food for strongest Animals, Horses, Bulls, and the great Behemoth; furnishing also Man's Table with Wine, that maketh glad the Heart of Man, and Oil to make his Face to shine, and Bread which strengtheneth Man's Heart. Renewing the Annual Fruits of the Earth as fast as all the Animals can devour them; which in Man's better State were his sole Diet, and since he tasted of their only forbidden Fruit, are his Physic, or Nature's Tree of Life for healing of the Nations.    

SECTION X.  And God said, Let there be Lights in the Firmament of Heaven, to divide the Day from the Night. And let them be for Signs, and for Seasons, and for Days, and for Years. And let them be for Lights in the Firmament of Heaven to give Light upon the Earth. And it was so. And God made two great Lights, the greater Light to rule the Day, and the lesser Light to rule the Night. He made the Stars also. And God set them in the Firmament of Heaven to give Light upon the Earth, and to rule ober the Day, and over the Night, and to divide the Light from the Darkness. And God saw that it was Good. And the Evening and the Morning were the Fourth Day. 

EXPLICATION.  
God having in the First Day made the Light, and by it one Hemisphere of the Aether more Luminous than the other, and thereby Day and Night Artificial in that first Day Natural, which did accordingly succeed in the two following Days; now in this Fourth Day did more particularly distinguish them by the several Luminaries, which he made therein for that purpose, and also for Signfications of Times, and Seasons, Months, and Years, and all the variations thereof. And he made two chief Lights, the Sun to rule the Day, and the Moon to rule the Night. Also he severally made all the Stars according to their several natures; And so set all these Heavenly Luminaries in their several Positions in the Aether, to run their several Courses therein, and thereby to Illuminate the Earth, and to make all the said Divisions and Distinctions of Time, which was their Goodness and Perfection. And these were the Works of the Fourth Day.   

ILLUSTRATION.  
1. Of the Aethereal Lumina●ys. 2. Of the Sun. 3. Of the Moon. 4. Of the Stars. 5. Of Comets. 6. Of the Goodness of the Works of the Fourth Day.  
I. WE now proceed to discourse of the Second Part of Creation; wherein, when God had before perfected and prepared all the ●ower Elements, and planted the Earth, which was the last, with Vegetatives, which he produced out of it, he began now to Introduce into them all their more Locomotive Inhabitants: and to show the Connexion of both these two Parts of Creation, it is again said of the first Created Light, Sat, or Fiat Luminaria, whereunto, as I suppose, the Singular Number doth refer, and that it must be so understood, Lux fiat Luminaria, for it is afterward Sint or Fiant Pluraly. And I also observe, that whereas it is said of all the other Days Works, when they were finished and perfected, generally, God saw that it was Good; it is said of that first Created Light more particularly, God saw the Light that it was Good; though also afterward in the same Day he divided the Light from the Darkness: but as I have before observed of the three Inferior Elements, Air, Water, and Earth, that it is not said, God saw that it was Good, until they were all perfected, and the whole Work finished; so though Day and Night Artificial were made generally by the division of the Light from the Darkness in the First Day Natural, yet because they were also to be more particularly distinguished by the Luminaries, and to be so ruled by the two great Lights expressly made for that purpose, that is, the Sun to rule the Day, and the Moon to rule the Night, therefore the Goodness is not pronounced of Day and Night in the First Day, but in this Fourth Day, wherein the whole perfection thereof was consummated: so accurately exact is God the Author of Nature, and Scripture, both in his Operation, and Expressions. And though the common Light, and Day and Night thereby, in Aether, and the ascent of Vapours in Air, and eduction of Earth above the Waters, and madefaction thereof by them, was sufficient for the production of Vegetatives, which thereupon were Immediately produced, as I have showed; yet before the Introduction of Fishes and Fowls into the Water, and Air; and Beasts and Man into Earth; it was requisite that the Aether, which Sensitive Animals only can behold, and by the Light thereof all other Spectable things, should be made perfect and complete, and adorned with all the various Luminaries, 〈◊〉 in their various Positions, and running their several Courses, and so ordered and disposed as might best serve both for the Sensation of Sensitive Animals, and Contemplation of Intellective Man. And though these Luminaries were made after Vegetatives, yet they are not therefore Vegetative, or of a Superior Nature above Vegetatives, as Vegetatives are above all that were made before them, and as Man the chief of all was made last; for though indeed this Order is observed in each of the Parts of the Creation; and so the Creatures made in the last were respectively more excellent, than they which were made in the first Part thereof; yet the Luminaries, which were made in the first of the last three Days, are much Inferior to Vegetatives, which were made in the last of the three first Days; for they are Elementary, and of the Elementary Classis, though chief Composita of the chief Element, Aether: but all Elements and Elementary things are Classicaly below Vegetatives; and though Planets have Locomotion out of their places, which Vegetatives have not, but only in their places, being all Rooted in the Earth; yet Locomotion is also in the Matter, when it is dislocated, and indeed no Material Spirit can so elevate their bodies and cause them to ascend, as Matter doth necessarily to Union, and to prevent Vacuity, as I have showed: and much less are the Planets Sensitive, or Intellective in themselv●, or any such Deitys or Daemons, as the Idolatry of Heathens made them▪ and their Philosophy durst not contradict; nor yet Moved by Intelligences or Angels, as the Rabbins and Schoolmen suppose: for they can be only External Movers thereof, whereas Planets Move by their own Natural Power, and intrinsical Virtue, like the Verticity of Magnets, and are not Moved like Studds fixed in solid Spheres, as I have proved, and as the Eccentrical Motions of the Planets therein do thereby plainly disprove; and therefore others affirm them to be Magnets, and the Earth, which is the great Magnet, to be a Planet; but certainly Aether and Earth are two different Elements, having different Elementary Spirits, wherein the same Qualitys cannot Subsist, as I have showed; and so the Aether cannot be Magnetical, nor the Earth Planetary, unless we can also make the Aether to be Terrestrial, and the Earth Aethereal; whereas Heaven and Earth are generaly contradistinguished in the Beginning, and particularly Aether and Earth were made two several Elements in two several Days: and Aether being, as I have showed, Fluid, cannot possibly be Magnetical, which requires a very solid Consistence; certainly the whole Aether, which is a Concave Sphere, cannot be so Magnetical as Earth, which is an Orbicular Globe; for it cannot have an Axis, and consequently Magnetical Poles; as if a Ring of Iron be touched with a Loadstone, it will have only one Pole: and though the Aethereal Planets be Orbs, yet they also are Fluid: and Sensibly all Aethereal Motions are Circular and Perpetual; whereas Magnetical Verticity is only Polar, or to a Pole, and not round about the Centre, nor about an Axis, like Motion of Planets, but to the Poles thereof, when by Trepidation it passeth beyond them; and so Moving its own Axis the same way, that is, Meridionaly, and not according to the Aequator of its own Body, as I have showed: whereas if Earth, and Water, and Air, as they say, and also Aether, and the Planets, were all Magnetical, they should make one Magnetical Orb, and all Move one and the same way; which plainly they do not: or if otherwise one be Moved about another, as they say the Moon is about the Earth, it should observe the Magnetike Law, which it doth not, as I shall hereafter demonstrate of the Moon. Thus the Magnetical Planetary Motions are very different, and indeed opposite in their very Natures, and Ends; for Planetary Virtue makes the Planets to abhor all Rest, and Magnetical Verticity is to reduce Magnets to their Polar Rest. Wherefore we may not confound them, though they are both Elementary Motions, and not only Motions of the Matter, or only by the Pondus thereof, as the Flux and Reflux of Water; nor by Impuls', like Winds in the Air, whereof I have formerly discoursed; nor yet any Vegetative, Sensitive, or Intellective Motions, whereof I shall discourse hereafter: as indeed all things are Motive or Mobile one way or other within the whole Globe of the World, and the Circumferential Superaether, and Centrical Earth are only Immobile: and as we are Sensibly satisfied concerning Magnetical Verticity, so thereby we may conceiv of these other Planetary Virtues, which God produced in this Fourth Day in the Planets, as he did before the Magnetical Virtue in the Earth and Magnets. Whereby also it plainly appears that Motion is not only of the Matter, but also that Elementary Spirits may have a Motive and Directive Power in themselves, as well as any other Superior Spirits; and from their different kinds and ways of Motion we may collect the very different Motive Powers and Virtues of the several Movers: whereof Matter is most general, and only tending unto a State of Rest in the whole Body thereof, and Centre of itself; whereas Magnets have a more particular Position of their bodies, which is Polar Rest, North and South, and a Verticity particularly to reduce them to it; and Planets have their several and various Positions, and Courses, and an answerable Planetary Virtue, which so sets them, and Moves them, and makes them to abhor all Rest, and Vegetative Spirits are more Plastical, but Involuntary, and Sensitive Spontaneous or Voluntary Movers, and more indifferent either to Motion or Rest. And thus as Magnetical bodies may Move from Pole to Pole Semicircularly by their Magnetical Verticity, so we may very well conceiv how also Planets may Move Circularly, which is only a continuation of Motion through the whole Circle, whereby also they may so Move Perpetualy; and as the Needle doth leap to the Loadstone by the Magnetical Virtue Actuated in itself, which Motion is Progressively Locomotive, so may also Planets by their Planetary Virtue, which is always Actual in them, Move Progressively in the Circles which they describe; but though the Magnetical Virtue which sets the Magnetical Body in one determinate Polar Position may be removed, as I have showed, and pass from that part of the Magnet wherein it now seats itself, and which thereby becomes Polar, unto any other part thereof, and so render that Polar, as may be sensibly seen in any Terrella, (whereby it is plainly proved that the Magnetical Virtue is a Spiritual Quality, which can so remove itself from any part of the Body of the Matter to another, and not any fixed Affection of the Matter itself) yet Planetary Virtue, being seated in the whole Orbicular Body of the Planet, doth not, nor can it, so remove itself; because it always possesseth the whole Body, not Polarly, or Ovaly, but Orbicularly; or at least it is therefore not to be discerned so to vary its own Situation in the Planetary Body. Now, as God in the First Day did Actuate that proper Aethereal Virtue, which also may be termed Planetary, causing it thereby to Move about the Inferior Globe from East to West in four and twenty hours or thereabout, whereby he made Day and Night, which could not otherwise be, without such a Circumgyration of the Aether, and of the Globe of Light therein, as now the Aether doth still Move with all the Planets and Stars in it, (whose Planetary Virtue is diversified into several other Motions, which yet are all only Planetary Motion Genericaly; as if, whereas the Polar Position of the Magnetike Earth is only North and South, God should have diversified it in other Magnets or Terrellae, and made some East and West, and so to any other Points) so it is also said that in this Fourth Day he made Lights in the Firmament of Heaven to divide the Day from the Night; that is, to cause more particular Variations thereof, longer, or shorter, sooner, or later, and the like; which must be by their Planetary Virtues Actuated in them, whereby they Move respectively in the Aether, as the Aether doth about the Inferior Globe; and so they were not only for Days, but also for Years, Months, and the like, which, though more or less than the Solar Year, are the respective Years of their particular Planets, Lunar, Jovial, or the like, as we commonly call them. And so God made not only the two great Lights to rule the Day and the Night, (that is, the Sun and Moon as both Scripture and Nature do declare) but it is said, He made the Stars also. And God set them in the Firmament of Heaven, so as to perform these several Offices by all their various Courses. Thus I conceiv that the Aether having the Planetary Virtue thereof Actuated in it in the First Day, when God said, Let there be Light, a great part of that Aethereal Light was divided from the common Light of Aether, which was left and still is in the whole Body thereof, though not so Visible to us; and that Globe of Light, as it was generally Connatural with the Aethereal Light, being in one Hemispere of Aether, was carried about Diurnaly by it and with it, and not any other way by any special Planetary Virtue in itself, which was not Actuated before this Fourth Day; but that this common Globe of Light so divided, and whereof we have no other account, was the Chaos of the Potentialitys of all the Planetary Virtues, which were afterward educed out of it; and that then they were not only Moved in and with the common Aether Diurnaly, but by their own special Planetary Virtues Predominant in them, and directing every one of them to Move according to their several Courses; for though Locomotive Virtue be common to Aether, and all Aethereal bodies, yet the Motion of Aether from East to West Diurnaly was by a proper Planetary Virtue, as I have said, Actuated in it, when God so divided it from that Globe of Light (which is eminently called Light and made Day; and so mutualy that Globe of Light) from the rest of the Aether, and Aethereal Light, (which is Comparatively called Darkness, because it made only Night, as I have showed) And so this particular Chaos of all the Planetary Potentiality● being so divided from the common Aether, and not having any Planetary Virtue Actuated therein, was carried about in and with the common Aether in the three First Days; and than it was again divided into all the particular Planets, and all their particular Planetary Virtues were respectively Actuated therein, and by those special Planetary Virtues they perform all their several Planetary Motions and Courses. Nor is it less wonderful, if we rightly consider it, how they Move in their several Zodiaks; being indeed no such Gemmeous Studds, or Bullae, fixed in the Aether, as some have imagined; for both the Aether, and they also, being Aethereal bodies, are Fluid; nor do they Fly, or swim therein, by any Spontaneous Power, like Fowls in the Air, and Fishes in the Sea, because they are not Spontaneous: but they are all Aetheruli, as I may so term them; and so their Original Globe of Light was only such a particular Portion of the common Body of Aether, not differing from the rest, but only as it was more Lucid; for so it is said of the formation thereof, that God divided the Light from the Darkness, in the Aether, but not any part of the Aether from the Light; or the Light from it: nor is the Body of the Sun, or any Planet, more Condensated, as I have showed; though they shall hereafter sink through the Fluid Aether to the Air and Earth at the Last Day, when they shall be discomposed and disordered, whereas now they are Connaturaly adapted to the Aethereal Heaven: and so it is said of the Light; Fiat Luminaria in Expanso, and they are all equally Expanded in it; but their Light is far more Conspissated, as it was in their Original Globus: and yet such Conspissation of a Spiritual Quality doth not make the Lucid Body to be more Dens or Grave, which also proves Light not to be Corporeal, but a Spiritual Quality, as I have said: and indeed, as all Heat doth Naturaly Rarefy, so should they be rather made more Rare and Light thereby, but that Aethereal bodies are already as Rare as any Elementary Power can make them to be; and yet though we may easily conceiv them, being Equirare with the common Body of Aether, to be poised therein, as Glass Bubbles in Water: it is also to be consydered, why, or how, they should still Move in their Regular Circularitys, and not to be diverted or removed, as such Glass Bubbles may very easily be: and we have the true account hereof in the Text, Posuit, he set them so at first, and so they are still continued, not by an Immediate Manutenence; as he doth not Move them by an Immediate Manuduction, but by the same Planetary Virtue Actuated in them, and causing them Naturaly so to Move in their own Zodiaks. Now because, as I have observed, there is no Produxit of any of these Planets, as there was before of Vegetatives, and afterward of Sensitives; and indeed, because there was such a Globe of Light decided before from the Aether, which was the common Chaos of them all, and whereof they were so many particular Decisions, I conceiv that they were so many several Composita made thereof, whereby they are all thus different, and several one from another, as they are all from the Planetary Aether, (as it is said God divided between their Light and the other Aethereal Light) and that every one of them is a Specificaly different Compositum in itself: and that every Individual Planet is such a Phoenix in its kind, that it is also a whole Species in itself: wherefore it is said that God particularly made, not only the two great Lights, but the Stars also, and so it is said, There is one Glory of the Sun, and another of the Moon, and another Glory of the Stars; for one Star differeth from another Star in Glory. And therefore their Creation is thus specially mentioned, and was the whole Work of this Fourth Day, and so I conceiv, there are no such Aethereal Compositae, as Stones, Metals, Minerals, are Terrestrial Composita, and whereof no such special Creation is mentioned, as I have observed; but neither that there is a Simple Spirit of every one of them, Created in the Beginning by a Proper Creation. And I conceiv that these vast Individua, which are also so many Species in themselves, made Immediately by God, as I said, can neither be Naturaly diminished, nor multiplied, as Comets, which are Anomalous, may be: for so the Stars are said to be for ever, and it is said of God their Creator and Preserver, He telleth the number of the Stars, he calleth them all by their Names, though Supernaturaly and Miraculously he may compose a new Star, as probably that which appeared at our Saviour's Birth was such an extraordinary Star, and so is specially called, His Star; which yet did not continue, but, after it had performed the End for which it was made, was again dissolved: for otherwise the Ordinances of Heaven, which are said to be Unchangeable, should be changed, and the Constellations thereof disordered. And though the Stars be every one such a several Species, yet there is also a Combination of them all generally, as they are all one Host, and of some more specially, which are called Constellations, and are not only such in Name, but also described to be such in Nature: so whereas it is here said, that God made the greater Light, that is, the Sun, to rule the Day, and the less, that is, the Moon, to rule the Night, the Psalmist saith, To him that made great Lights, etc. The Sun to rule by Day, etc. The Moon and Stars to rule by Night, etc. where he divideth the Moon and all the Stars, as a Separate Constellation from the Sun alone, and attributeth unto them their several Offices to rule by Day, and by Night; for though all the Stars do not attend the Moon every Night, yet they do by turns; and therefore she alone is said to rule the Night, because she doth so every Night, more or less: and though, as I said, the common Aethereal Light divided from the whole Globe of Light, (which was the Stellant Light, and whereof the Planets and Stars were all made afterward) did make the first Night, as that Globe of Light did the first Day; and that Nocturnal Light is therefore called Darkness Comparatively, which had neither Moon nor Star in it, yet in order to Sensitives, who need more Nocturnal Light, the Moon and Stars, or a great part of them, were added in this Fourth Day, to rule the Night; whereof therefore there is also such an Additional Expression, To rule over the Day, and over the Night, and to divide the Light from the Darkness. Thus also more specially there are said to be Courses of the Stars, and many of their Constellations particularly named, and their Cooperations denoted, Canst thou bind the sweet Influences of Pleyades, or loose the Bonds of Orion? Canst thou bring forth Mazzaroth in his season? or, Canst thou guide Arcturus with his Sons? Now whereas some have Curiously inquired in what time of the Year the World was Created; which the Poet's fancy to have been in the Spring, because that indeed is the time of Renovation; and the Rabbins in the Autumn, because than all Fruits, and the like, are in their Perfection, as they were first Created; certainly neither of their Computations can be true of the very first Creation in the Beginning, for then there was no Year, nor any Commencement thereof; but only Day and Night generally in the three first Days; and in the Fourth Day, the Planets were made for Days, and for Years; and then they must also calculate their Computation for the Meridian of Paradise; otherwise, when it was Spring in one part of the Earth, it was Autumn in the other; as it is now to us and our Antipodes. But such is our Human Vanity, that we will Curiously pry into those things, which God hath thought fit to Conceal, and yet not acquiesce in those things, which he hath pleased to Revele.  
II. In the History of the Creation of the Planets and Stars it is farther said of them, that God set them in the Firmament of Heaven to give Light upon the Earth. Wherefore certainly they are all Lucid, not only as all Aether is in itself, but so as to give Light upon the Earth, otherwise they could not so give Light upon it; and so certainly the Earth is not Lucid in itself, otherwise it should not need to be Illuminated by these Heavenly Luminarys. Thus as the Apostle saith, There are bodies Celestial, and bodies Terrestrial; but the Glory of the Celestial is one, and the Glory of the Terrestrial is another; and so neither are the Planets any Magnets, nor the Earth a Planet, but, as several Elementary Natures, they differ Genericaly, and have their several Generical Glories, that is, their different Goodness described and expressed in the History of their Creation, severally in several Days: and which also evidently appeareth in Nature, as may satisfy any, except such who being confounded in their own Understandings can also confound Heaven and Earth, which differ far more and otherwise then the Aether and Planets differ one from another; for they are bodies Terrestrial, and bodies Celestial, whereas these are all Genericaly bodies Celestial, though they also Specificaly differ one from another in Glory: And of all these Celestial bodies the Sun is incomparably most Glorious; who, as I observed, alone is opposed to the Moon and all the Stars, and also preferred before them all; for they with his Solar Illustrations and Secundary Light only make Night in the backside of the Earth, which is but as the Shadow of his Diurnal Presence, and therefore is still called, Darkness: and so he is said to rule by Day, and they to rule by Night. Whose darting Rays penetrate through all the Spectable World, and are bounded only by the two common Bounds of Nature, Superaether, and Earth; and in all the Elementary World there is Nihil simile, aut secundum. Wherefore Heathen generally worshipped him as a God, who yet in the Scale of Nature is far Inferior to the Vegetative Deitys of Egypt: but they who place him in the Centre of the World, and fasten him to it, though otherwise they almost Idolise him, yet hereby they even deprive him of that true Glory which God and Scripture ascribe unto him: and therefore, as I promised, and because it is so pertinacious a Controversy, I shall now again prove the Earth not to Move about the Sun, but the Sun and Aether about the Earth; and that the Glory of the Celestial bodies is to Move about the Terrestrial, and to bestow their Influences upon them, and of the Terrestrial to Rest, and receiv all their Benefits. Thus the Text saith expressly, God made the Luminaries to give Light upon the Earth, whereby they Rule Day and Night, and all the Seasons; and therefore they are called Ordinances of Heaven, and not of the Earth; as God saith, Knowest thou the Ordinances of Heaven? Canst thou set the Dominion thereof on the Earth? Now where the Rule and Dominion is, there is also the Motion and Action, whereby it is exercised; and so thereby the Planets are said to divide the Light from the Darkness, which the Earth should rather do, if it did Move about the Sun, and the Sun should only minister, and as it were hold a Candle to the Earth Moving about it: and it is also said in the First Day, that God himself so divided the Light from the Darkness before Sun or Moon were made, and thereby made Day and Night: and as the Sun doth now divide the Diurnal Light from the Nocturnal Darkness by his Light, so doth the Moon divide the Nocturnal Darkness from the Diurnal Light by her Light, and so she was made to rule the Night, as well as the Sun to rule the Day; which certainly she doth by her Motion about the Earth, and therefore so doth also the Sun by his Motion about the Earth: wherefore joshua, who was the Disciple and next Successor of our Divine Philosopher Moses, saith Sun stand thou still upon Gibeon, and thou Moon in the valley of Ajalon. Which conjunction of Sun and Moon had been very incongruous, if the Sun did not Move as well as the Moon Diurnaly, as he doth also Annualy, and she Menstrualy; but joshua should rather have said, Earth and Moon stand still, or only Sun stand thou still; for so he had spoke either properly and truly, or Popularly, as they term it, that is, falsely: whereas it is most absurd to conceiv him to speak both properly and Popularly, truly and falsely, at the same time, and in the same words. And whereas they say this was only Popular speaking, they thereby do acknowledge that Mankind was anciently of this Opinion before Pythagoras, Leucippus, and other Grecian Wits fancied the contrary, and therefore propounded it as their Novel Invention; though I am not satisfied that they affirmed any more than the Diurnal Motion of the Earth about its own Centre, to save, as they supposed, the vast Aether so great a labour; but I conceiv that they allowed the Sun also to Move Annualy, aswell as the Moon Menstrualy: whereas our new Philosophers (whose Inventions are only Additions, and their Additions some greater Absurditys) will Move the Earth, not only Diurnaly, but also Annualy; which is both contrary to Reason and Sens, as I shall show hereafter, and also most contradictory to Scripture, the Authority whereof no Christian should contemn, much less oppose; and that saith expressly, The Sun stood still, and the Moon stayed: and though it is true, that the Sun doth not Move Diurnaly by his own Planetary Virtue, as he doth about his Axis, and Annualy; but is carried about by the Diurnal Motion of the Aether, which so Moves by its own Planetary Virtue, as I have showed; yet even so the Sun Moves together with the Aether Diurnaly; for Motion being, as I said, only a Transition from Place to Place, though the Sun doth not so change his Place in the Aether by the Diurnal Motion thereof, yet he doth in and with the Aether thereby change his Place in the whole Body of the World, and consequently Move; as Rare bodies do Move Localy in ascending upward, though they are Moved Virtualy by the elevation of more Dens bodies, as I have showed: and so also the Sun, and Moon, and Stars, and Aether itself, stayed in all their Motions, according to the Context. So the Sun stood still in the midst of Heaven, and hasted not to go down about a whole Day; whereby, as Siracides interpreteth it, One Day was as long as two: and afterward the whole Chorus of Heaven proceeded to Move again according to all the several Motions thereof, as it did before: and certainly the other is Maledicta expositio quae corrumpit Textum, and destroyeth the very Literal meaning of such an Historical and Memorable Matter of Fact: and though I hope such Interpreters of Scripture may be true Believers of Matters of Faith, yet the wild Liberty of such Interpretations doth so far render Scripture no Scripture, by an acknowledgement only of the Letter, which they dare not deny, and yet by denying the Sens, which they will not admit. Wherefore plainly I will proceed to deal with them as I would with Heathen, or any others, that is, by Reason and Sens: Now, whereas they affirm three Motions of the Earth, I will accordingly examine them, and first clearly explain them, because I doubt they are not sufficiently understood; nor indeed the very Doctrine of Motion generally; which some make only to be Remotion or Distancing of one Body from another, and so confound the Motion of one Body with the Rest of others, as I formerly observed; and others confound opposite Motions from East to West, and from West to East; and generally all confound Locomotive Action and Passion, which are very different, that is, one a Moving, and the other a being Moved, as I said, the Sun Moveth Actively in his Annual Motion, and Passively in his Diurnal Motion; and though both these be only Motions or Transitions in themselves, yet clearly one is an Active Motion, and the other a Passive Motion; which though they may not differ as Motions, yet do so differ as they are Active or Passive; and as they confound Motions, so also the Terms of Barocenter and Centre, and Poles, Axis, and Aequator, and the like, as I have showed, which are Aequivocal Names according to the several Natures of the Things whereof they are expressed; for so they may be either only Mathematical, as all these may be painted and described on any Globe of Wood, or Stone, or the like, Indifferently, because there are no such things Physicaly in the bodies thereof; or also Physical, either in Terrestrial bodies, as Magnets, wherein the Magnetical Virtue doth cause them all to be Physicaly to fix the Magnetical Body accordingly in one determinate Polar Position; or in Celestial bodies, as Planets, wherein the Planetary Virtue doth cause them also to be Physicaly to Move the Planetary Body accordingly in such a determinate Cours, as I have formerly showed, and shall now upon this occasion clearly discover; whereby we may no longer confound ourselus with such confused Notions concerning things which are so different and distinct in their own Natures, and whereby the Truth itself shall evidently appear. And I shall make the Body of any man himself to be the Diagramm, and suppose him to throw a Bowl from him, certainly while the Bowl Moveth from him he doth not Move from the Bowl, because he standeth still in the same place and at the same distance from the Jack or mark, toward which the Bowl runeth, and which doth not stay in the same place where it was, and so certainly if the Sun Move about the Earth, the Earth doth not Move about it. Again, I will suppose his Right hand to be East, and his Left West, and his Face before, and his Back Behind; and so let him throw the Bowl with his Right hand forward, or before his Face, toward his Left hand; this, as I have supposed, is as a Motion from East to West: but if he be an Ehud, or Scaevola, let him throw the Bowl with his Left hand forward, or before his Face, toward his Right hand, and then this, as I have supposed, will be Motion from West to East, which certainly is an opposite Motion to the other; for so if two several Bowls were thrown at the same time by two several men, as before, in the same Line, they would meet and oppose one another: but if the first Right-handed man, after he had thrown the Bowl from his Right hand before his Face to his Left hand, should with his Left hand proceed to throw it behind his Back to his Right hand again; though this be from Left to Right, yet it is still from East to West, and not opposite to the former Motion; because that was before the Face, and this is behind the Back, and so only a continuation of the former Motion, and the Circle that it describes: and if two several men should in the same Line so throw one Bowl before his Face to his Left hand, and another behind his Back to his Right hand, yet they should never meet, nor oppose, but follow one another: and so the Sun Moveth about the Earth from East to West, and not from West to East, but Diurnaly. B●t now we will also suppose the Earth Moving about the Sun to be as the Bowl, or a Globe, and to have correspondent Points described on it, whereof the East shall be India, the West Spain, the Forepart Aethiopia, and the Backpart Guiana, according to such their Position and Illumination by the Sun, which as we supposed before, to be as the Bowl, so now we will suppose to be as the Body; and we all know, and agree, that the Earth is Daily Illuminated in India before it is Illuminated in Aethiopia, and in Aethiopia before Spain, and in Spain before Guiana, and so from East to West: wherefore India, or the East part of the Earth, being next to the Sun, whereby it m●y be Illuminated, we must also suppose the Sun Illuminating it to be West, because it is opposite to it; and then the Earth being in the same Position in itself (as certainly it must be, whether it Move about the Sun, or the Sun about it) that is, having Aethiopia as its forepart, and Gu●ana its Backpart, as before, and without any Inversion of the Poles, or making Aethiopia, which was the Forepart, to be the Backpart, and Guiana, which was the Backpart, to be the Forepart, it must Move itself Diurnaly from West to East, that is from a West Point of the Vbi of the Sun toward an East Point thereof, whereby Aethiopia being the Forepart must be next Illuminated, as before, and not Guiana. Thus also in the Annual Motion of the Sun about the Earth, it Moves in the Zodiac from Aries to Cancer▪ and from Cancer to Libra, and from Libra to Capricorn; or from West to East, that is, from Spain, or the West Point of the Earth, toward the East, by Aethiopia; and not by Guiana, which is from East to West, as I have showed: Now, if we suppose the Earth, as the Bowl, to Move about the Sun, as the Body Annualy, and the Sun to be in the Centre, and the Earth in the Zodiac, keeping the same Position as before, that is, having Aethiopia as the Forepart, and Guiana as the Backpart, we must suppose an East Point in the Vbi of the Sun, opposite to Spain, or the West Point in the Earth, and then the Earth must Move from that East Point to the West, whereby Aethiopia may be next opposite to the Sun, and not Guiana; for as East is Relatively opposite to West, and West to East, so the Correspondent Points of the Sun and Earth must be Relatively East and West, and opposite one to another; and so consequently must their Motions be Relatively opposite: and however we may call East West, or West East, or that which is Relatively East in respect of one Body, may be West in respect of another, yet in the same respect it cannot be both East and West; nor the same Motion in the same respect both from East to West, and from West to East; but as such, they must necessarily be different and opposite. Thus by fixing four such Correspondent Points in the Body or Ubi of a Globe or Circle, we may fix our apprehensions of the Position, or Motion thereof. And though thus far I acknowledge that the Phaenomena generaly may be solved, if either we should suppose the Sun to Move about the Earth from West to East, or the Earth about the Sun from East to West Diurnaly, supposing also Aethiopia to be the Backpart, and Guiana to be Forepart, which are as different and opposite Positions one way, as East and West are the other way; yet certainly the particular Phaenomenon of that Position cannot be solved both ways, because it is only one way, and not the other: for though we may call the Forepart the Backpart, or the Backpart the Forepart, or they may be so in other Relative respects, (which plainly proves Place to be such a Relative Position, as I have showed) yet they cannot be so in one and the same respect: whereas certainly the Real Position of each of the bodies of the Sun and Earth, whatsoever it be, is one and the same, and not different and opposite to itself; but the Position of one is Relatively different and opposite to the Position of the other: and so consequently are there Motions. Thus also I grant, that though the Sun, which, I say, Moves from West to East Annualy about the Earth, should Realy Move about it from East to West without any supposed variation of the Position thereof, whereby the Sun, proceeding from Libra to Cancer, should first Illuminate India, or the East, and next Aethiopia, or the Forepart, and not Guiana, or the Backpart, yet the Phaenomena generaly might be thereby solved, and there should be the like Aequinoxes, Solstices, and all other intermediate Illuminations, throughout the Year, in all the Earth; but this particular Phaenomenon can not be solved thereby; for since we know that India is first Illuminated, and Guiana next Annualy, by the Sun passing from Spain to Aethiopia, and so to India and Guiana, India cannot be first Illuminated, and Aethiopia next; because such different and opposite ways of Illumination cannot be without different and opposite Motions of the Illuminator, that is, of the Sun about the Earth; and such different and opposite Motions cannot be at the same time in the same Bo●y of the Sun, and in the same Relative respect to the Body of the Earth. And so it may be, though we suppose the Earth to Move Annualy about the Sun one way or other. Thus whereas it is said, that whether the Sun Move about the Earth, or the Earth about the Sun one way or other, the Phaenomena will be the same, it is true generally of such as are Relatively the same one way or other, (as it is so in all such Relations) but not of such particular Phaenomena in themselves Positively, which must be only such as they are, and cannot be otherwise. But this I only premise, and do not insist upon either of these two Motions Diurnal, or Annual; because, as we do affirm two Active Motions in the Sun, that is, one about his own Axis, and the other in his Zodiac or Circle which he describes, and which is his Annual Motion; and though indeed the other be not his own Diurnal Motion Actively, but the Motion of the Aether, yet we cannot deny, that it may be supposed that there are two such Motions in the Earth, which therein may be Annual and Diurnal Actively; and both these Motions must be supposed, because though the Sun cannot Illuminate the Globe of the Earth standing still, and only by turning about his own Axis, but must be Moved about by the Aether Diurnaly; nor otherwise then by describing a Circle about it Annualy; yet the Globe of the Earth may be Illuminated by the Motion of the Earth itself about its own Centre toward the Sun standing still; but the great Criterion, as I conceiv, is, that whereas only two Motions are ascribed to the Sun, and a third to the Aether, which is another Body Moving also the Sun in and with itself, whether the Earth alone can have all these three Motions in itself, as it must have to solv the Phaenomenon of the very Motion thereof. And now I shall first prove this third Motion to be Necessary, and afterward to be both Absurd, and Impossible; lest having showed the Absurdity and Impossibility any may afterward deny or doubt the Necessity thereof. And here again I shall make himself that denieth or doubteth it to be the Diagramm; and let him place a Terrestrial Globe, how he pleaseth, on one of his hands, supposing it to turn round also of itself about, according to its own Aequator, like the supposed Diurnal Motion thereof with either Pole toward his Body, as if the Earth were in Cancer, or Capricorn, and suppose his Body to be the Sun, and so let him turn his hand with the Globe on it from the Right part of his Body toward the Left, or from East to West, like the supposed Annual Motion of the Earth in the Zodiac thereof, without any third Motion to Incline the Poles one way or other; and then the same Pole thereof, which was Inward or next to the Body, or S●n, will still be so, and it will not be varied by either of the other two Motions; and so only that Hemisphere, whether Arctike, or Antarctike, should be Illuminated, both Diurnaly, and Annualy, and not the other at any time, which is manifestly falls: wherefore to solv this there must Necessarily be a third Motion supposed to Incline it, which I shall therefore call Inclinatory; and which he may also add to the other two, by turning the Pole that is toward his Body with his other hand, (while he turneth the Globe, as before, from Right to Left, or from East to West,) equally the other way, that is, from Left to Right, or from West to East, according to the Meridian of the Globe; which though the same way from West to East, is another Motion, Annualy, and not Diurnaly; nor according to the Aequator thereof, like the supposed Diurnal Motion, and opposite to the Annual Motion; and by this third Inclinatory Motion the other Pole will also be turned toward the Body or Sun, and consequently the other Hemisphere also Illuminated, but without such Inclination the Phaenomena cannot be solved. And now I shall show the Absurdity of such a supposed third Motion of the Earth, if it were Possible in Nature. We all agree that the Earth is Magnetical, or that like every Magnet, or Terrella it hath two Poles or Polar Points, exactly North and South, without any the least Inclination or Variation in themselves, either toward East, or West; and nothing else can make the Earth, which is the great Magnet so to Incline or vary from the Polarity thereof, which is according to its own Natural Position; though less Magnets may be Inclined or varied by greater, or by being fixed in a contrary Position. Now as these two Polar Points must be Correspondent to two such Points in the Body of the Superaether, if that be Immovable, as we suppose, or in the Vbi thereof, in the Position of the Whole, though the Parts may Move round therein; so also to two like Points in the Aether, which, if the Axis of the Earth were produced beyond the Poles thereof through the Aether to the utmost Circumference of the Globe of the World, it must Intersect, and so Terminate in two such Points in the utmost Superficies of the Superaether: though these two Points or Poles of the Superaether may be only Mathematical; and however some deny that there are two such Physical Points or Poles of Aether to direct the Motion thereof, as I have showed, yet generally it is conceived that there is some Physical Correspondence between them, and the Poles of the Earth; and therefore some assign the Influence thereof, or of some Northstarr about the North Pole, to be the Caus of the Polarity of the Earth; and others ascribe it to some Northern and Southern Atoms, flowing and reflowing thence forward and backward, I know not how; and every Astronomer tells us that there are such Poles, Axis, and Aequator of the Aether. All which Opinions, whether true or falls, presuppose such Poles or Points in the Aether, and that they some way or other Correspond with the Poles of the Earth, which this Hypothesis of the Inclinatory Motion of the Earth doth deny, and suppose only a Northern and Southern Hemisphere of the Aether, to which the respective Poles in the Earth may point and Correspond in every Part and Point thereof, according to such an Inclinatory Motion; whereby if an Axis were produced beyond the Poles of the Earth to the Aethereal Hemispheres, each Pole so produced would vary through all the sixteen Points or more of each Hemisphere; as a Directory Needle doth, when it is Moved violently from North to South, vary each of the Poles thereof through the sixteen Points or more of each side of the Compass: but as the Terrella or Needle doth not Naturaly so vary in the least manner from the North and South Points, wherein only it resteth, so it is most Absurd to affirm that the whole Magnetical Earth doth so vary, or hath any other Position then exactly North and South: for, as I have before showed, though the Body of a Magnet may indeed be so varied, and that part which was Northern become Southern, by the Magnetical Virtue removing in it; yet the Magnetical Virtue itself is always and only Polar, that is, exactly North and South, and cannot be otherwise, for than it should cease to be Magnetical, which must also be Polar Naturaly: and the Magnetical Virtue of the great Magnet the Earth is Inalterable by any greater Power in Nature, which might remove it, as appears by the Inclinatory Needle, which always conformably Inclines to the same two Points of the Body of the Earth, which are also the two Poles of the Magnetical Virtue thereof. But now I shall prove this Inclinatory Motion of the Earth to be Inconsistent with the Diurnal Motion thereof, and therefore Impossible: for it is about its own Centre according to the Meridian of its own Body, as the other is also about its own Centre according to the Aequator of its own Body; which two Motions of the same Body at the same time are Inconsistent, and consequently Impossible. I have already showed how a Body at the same time may Move about its own. Axis according to the Parts, and also Progressively according to the Whole; as a Cartwheel Moveth running down a hill; or any Planet Moving about its own Axis, and also Progressively in the Circle that it describes: and so also the Motion thereof about its Axis may be one way, as from East to West, and the Progressive Motion the other way, as from West to East; as suppose an undershot Wheel running down a declive Channel of Water, which shall also carry it about its own Axis one way, while it runs down the other way: and so the handle of a Quern may be Moved Progressively one way, and yet Directed or Inclined about its own Axis the other way, or a Turbo, or Top, set up by the Right hand drawing back the Scutica, or Slash, wound about it, is turned about its own Axis back again from the Left hand to the Right hand; and yet it may be also whipped Progressively from the Right hand to the Left hand: And the Satellites about a principal Planet do describe Hemitrochoids, as I may so term them, whereby it most evidently appears, that they are not, nor can they possibly be so Moved by the Spheres, for it is not only by a Circular, but a Progressive Motion; so as if while by the Axis a Quernstone were drawn forward Circularly, by the Handle it should be also Moved round about the Axis; the Handle would describe such an Hemitrochoid about the Axis. Also I grant that three, or more, several Motions may be in the same Body at the same time, by several Movers: as suppose a Ship sailing round, and describing a Circle Zodiacaly, like the Annual Motion of the Earth; and a Globe Moving in the Ship about its own Axis according to the Aequator thereof, like the Diurnal Motion of the Earth; and a Fly Moving upon the Globe according to the Meridian thereof, like the Inclinatory Motion thereof; the Fly doth not only so Move upon the Globe, but is also Moved by the Globe according to the Motion thereof, and the Globe, and consequently the Fly, by the Ship according to the Motion thereof: and so there may be in the same Body at the same time as many several Motions as you pleas; for the Body doth not Move itself Actively according to all these Motions, but is also Moved Passively by others; which is as great a difference, as there is between Action and Passion, as I have showed. Now, though I grant, that there may be an Active Motion of the Body itself according to the Parts about its own Axis, and according to the Whole Progressively, either in a Direct, or Circular Progression, yet I deny that the same Body at the same time can Actively Move itself any more than these two several ways; as that while it Moves about its Centre one way, it can also Move about its Centre any other way, or that while it Moves Progressively, according to any Line, Direct, or Circular, one way, it can Move Progressively according to any other Line another way: which plainly is as Impossible, as that the same Body at the same time should be in several Places; for so indeed it must be, either according to the Parts, if it could so Move about its Centre, for then the same Part must be in or upon several Points at the same time; or according to the Whole, if it could so Move Progressively; for then the Whole must be in or upon several Lines at the same time: and it may be tried by a round Bullet of Iron or Led marked with the two Poles, and an Aequator, and Meridian, and then place it on a declive Board on either of the Poles, and it will run round according to the Meridian, from Pole to Pole, by the Gravity thereof; but if by the Prepotence of your hand you set it up like a Top according to the Aequator, with one Pole on the Board, as before, yet it will not run round, as before, according to the Meridian from Pole to Pole, but slide down turning round according to the Aequator only upon that one Pole, because it cannot Move both ways at the same time, though it doth Move about its Axis according to the Aequator by the Impressed Motion, and Progressively downward by the Gravity at the same time; but as it cannot then Possibly Move Progressively any other way then downward, or in or upon any other Line at the same time then as it doth then Move: so neither can it Move about its Axis any other then one and the same way that it doth Move at the same time. And so, as I have showed, though there may be supposed a Diurnal Motion of the Earth about its own Centre according to the Aequator, and an Annual Motion Progressively in the Zodiac or Circle that it describes, yet there cannot also be a third Inclinatory Motion about the Centre according to the Meridian; because there cannot be two Motions about several Axes thereof according to the Meridian and Aequator, or about the Centre of itself, as I said: especially since the Diurnal Motion of the Earth must be about the Axis according to the Aequator, and the Inclinatory about the Centre according to the Meridian, not only thus severally, but one Diurnaly, and the other Annualy, as I have said; (whereby it should Move both slower and faster about its own Cen●er at the same time, which is Impossible, otherwise then by an Epicyclicous Motion, as I showed in a Quern) and that this is an Amechanon, I appeal to any Mechanike, or to any who shall Mechanicaly try, to make a Terrestrial Globe so to Move the three several supposed ways, or indeed any two several ways about any two several Axes of its own Body at the same time (as certainly none can Move by two several Progressive Motions at the same time) without several Movers, as is aforesaid: so that though all the Relative Phaenomena of Aether or Earth may be solved by the Motion of either of them, yet the three supposed Motions of the Earth itself cannot be solved: whereas the Motion of the Sun about his Axis, and also Progressively in the Zodiac Annualy, and his being Moved and carried about Diurnaly by the Aether, which is another Mover; and so of Venus and Mercury Moving about him, as any other Satellites about other Planets, Progressively, and being also Moved and carried about Diurnaly with him by the Aether, are easily solved Primo Intuitu, and according to the plainness and facility of Nature, without such Inconceivable, and Impossible, Inclining, and Distorting of the Earth or their Brains, as others have vainly done, and can never approve, unless they also find out some other Mover to carry about the Earth, as the Aether doth the Sun; which certainly may not be the Aether, because they affirm it to be Immovable; nor the Air, nor Water, which have no such Diurnal Motions themselves. Wherefore though Scripture, and the Verdict of all Mankind generally besides themselves, were sufficient to turn the Balance and determine against such an Hypothesis, whereof they can never be satisfied, that it is so, but only suppose that it may be so; yet considering that I have to deal with such Empirical Philosophers, who make Sens alone to be both their Text and Topikes, I have doubly and thus largely proved it against them that it is not, nor cannot be so; and though this last Ratiocination be also a Sensation, or a Mathematical and Mechanical Demonstration, yet I shall add one Sensible Experiment more, which is agreed by all, and that is the Motion of the Sun about its own Axis by his own Planetary Power; whereby it plainly appears to be Actively Motive in itself, and as a Wheel that may be Moved round by another Passively, may by the same Passive Motion be also Moved Progressively, (and so all Coaches and Carts are Moved or drawn by Beasts) so the Sun may, and doth, by the same Planetary Virtue, whereby he Moveth himself about his Axis, Move also Progressively in the Zodiac (though not in like manner, or by such proportionable Circumvolutions) by his own Motive Power, which apparently he hath in himself: and so the Moon also Moveth about the Earth, and the Satellites about a principal Planet, and other Planets about the Sun; which plainly shows that these Aetheruli are Motive, and so indeed are all the rest, and Aether itself; whereas Magnets, or Terrellae, as I have showed, though they have Verticity, yet cannot thereby Move once round about their Centre, nor at all about their Magnetical Axes; and though they have a Magnetical Concursion, yet one of them cannot thereby Move once round about the other, by the Magnetical Virtue of one or both of them. Wherefore the Earth is only a Magne●, which cannot Move round by its own Magnetical Virtue, and the Aether, and Aetheruli, Planets, which do so Move round by such several Motions perpetualy: and therefore we ought to ascribe these Motions to Aether, and not to Earth; because the Motion of either may solv the Phaenomen●; and most Sensibly and confessedly the Aetheruli are so Motive, and the Terrellae are not; and so the Motion of the Aether and Aetheruli doth sufficiently solv them without any Motion of the Earth: and whereas others would therefore ascribe Motion to the Earth, because the Motion of that alone may suffice without the several Motions of all the Aether, and so many Aetheruli, they plainly contradict the Text (which saith, God set them in the Firmament of Heaven to give Light upon the Earth, (that is, that both the Firmament of Heaven, and all the Luminaries therein, thus by Moving about this one Terraqueous Globe, might give Light upon it by their Rays passing through the Diaphanous Air unto it, as so many Lines from the Circumference to the Centre) and also the Reason of their very Nature, which is most Motive of all the Elementary bodies, and likewise Sens itself, which discovers them to be Mobile. Others suppose the Earth should be more Mobile, because it is less than most of the Luminaries, (which I believ was the first occasion of this Error) but they consider not also, that it hath the least Motive Virtue, which in the Aethereal bodies is more proportionable to their Bulk; and so the Sun is fitly compared to a Strong man, or Giant, running his Race, which he can do more swiftly than the Dull and Dwarfish Earth. But their grand Argument, and that which they esteem their most beautiful Helena, (though it be as falls and adulterine) is the Orderly and Circumferential Situation of the Planets in their Spheres about the Sun as the Centre; whereof they make the Earth to be one: but here again the Moon doth break the Chorus; because she Moves about the Earth, and not about the Sun, as the rest, and so the Sun with them also about the Earth; and therefore it is said, that God made these two great Lights, to rule the Day and Night upon the Earth (as they principally so Move about the Earth, and all others about the Sun) and they; and all the others, were set by him in such Posit●ons, and to run such Courses, whereby they might be most serviceable to the Earth: nor are there any such several Spheres in the Aether, as I have showed; but the true Spheres of the Elementary Globe are most Orderly and Circumferentialy situated about the Terraqueous Globe▪ as the Centre of them all; without any Eccentricitys, Epicyclicitys, Hemitrochoids, or the like: and so the Air doth encompass it, and the Aether the Air, and the Superaether the Aether: and thus Spheres properly and most conformably relate to their inmost Orb, and not all, or any one Orb in the Aether to the Orb of the Earth: for so one Orb doth not relate unto another, nor can Convex Orbs so comply, as Concave Spheres, with any Orb; nor can they otherwise be Centres either of Gravity, or Extension, one to another; because there can be but one Centre to which all Gravia do tend, as I have showed; and Orbs applied one to another make the greatest Chasms between them in their Extension. And thus there is the greatest Conformity both of the Situation of the Elementary bodies, according to their more or less Density, downward; and of the Elementary Spirits therein, according to their more or less Activity, upward; whereas if the Sun should be supposed to be, or have, the Centre of the World in himself, he must also be supposed to be the most Dens and Dull of all Elementary bodies, who is the most Glorious and Active of all Elementary Operators: and as he, and the Moon, so also all the Stars, were made to divide the Day from the Night, and to be for Signs, and for Seasons, and for Days, and for Years, which is accordingly performed by their due and determinate Situations; which however they may appear unto us, yet by their very various Positions, yea their Eccentricitys, and the like, they do so produce those varieties of Seasons, and their Annos Saturni, jovis, and others; and observe such Orderly Courses, as if we did rightly understand them, we should easily conceiv, and confess, that it would be a great Monstrosity in any of them to be placed otherwise. Thus the Sun, who doth chiefly excel, and exceed, all the others in the two principal Aethereal Qualitys, Heat, and Light, is seated at such a distance, as doth best afford to the Terraqueous Globe a fi●t Temperature thereof, and doth Move and is Moved in such Courses, whereby, though he be but one Luminary, yet his Heat is so distributed and communicated to all the Globe, that there is no Zone Inhabitable, as was anciently supposed; and so also his Light in all the Parallels thereof, that in the whole Year, though not every Day, one hath as much of his Principal Light as another; and they which are farthest from the Aequator, and nearer to the Pole, are also recompensed with more of his Secondary Light, and have longer Crepusculae.  
III. God made two great Lights, the greater Light to rule the Day, and the lesser Light to rule the Night: that is, the Sun to rule the Day, and the Moon to rule the Night: and whereas they are said to be great Lights, that is no such Popular Expression as some would have it; for as it is said, so indeed they are great Positively, though not greater Comparatively than all the others, or so as the Sun is said to be greater than the Moon, nor are they termed great Stars, but great Lights, or Luminaries; and so indeed they are greater than any others: and this is the very sens and meaning of the Expression, according to the Subject Matter, which is immediately subjoined, the greater Light to rule the Day, and the lesser Light to Rule the Night: and as they were all made to give Light upon the Earth, so certainly these two give most Light upon it, the Sun by Day, and the Moon by Night; and to stop the mouths of all such Cavillers, it is O●iginaly, not the Greater and Lesser Lights, but the Great Light and the Little Light; and so indeed they are: and as they are specially named, so their special differences from the rest are very consyderable; not only of the Sun, which are sufficiently noted and acknowledged, but also of the Moon; as her not Moving about her Axis, her Epicyclicitys, Apogaea, and the like: and though the Sun is the Illuminator of them all, yet he ruleth Day alone by his own Diurnal Light; whereas the Stars attend and assist the Moon in their Courses and Orders while she ruleth the Night by the Conjunction of their Nocturnal Light: but that which is most notable, is her Moving so often Immediately and only about the Earth, and never about the Sun also, like others; and it being the very End of the Creation of all the Luminaries to give Light upon the Earth, this shows her to be another Principal Planet in that respect, which is the chief End of them all, as well as the Sun; and so indeed the Sun and Moon do cause more Variations, and greater Effects in the Earth, than all the Planets and Stars besides; yet as I deny the Earth to be a Planet, so I do not conceiv that the Moon is any more a Satelles, or Appendix, of the Earth▪ then the Sun; though she doth Move about it, as the Satellites seem to do about their principal Planets; which is not by any Magnetical Emanations of the principal Planets so carrying them abou●, but by their own Planetary Virtues so Moving themselves; nor do they Realy Move about them Circularly as they should, if they were so Moved by them, but by such Hemitrochoids which they describe, as I have showed, while the principal Planet Moves in a Line cutting the Perpendicular thereof in the midst between the Basis and the Zenith; whereby they are sometimes below them, and sometimes above them, and sometimes on the one side, and sometimes on the other, and so may seem to Move Circularly: which is no Magnetical Motion, as I shall now show; and yet they who can solv the Phaenomena by affirming whatsoever they pleas, will join not only three Elements, which are the very true and real Dividers and Sharers of the whole Elementary Globe, according to their very different Natures, Spirits, and Spiritual Qualitys, and also more or less Densitys of their several bodies, (which are far more evident and consyderable Distinctions and Heterogeneitys then any greater or less Quantity of Matter, which as such is always Homogeneous) but also the Moon itself, which is a consydera●le part of the fourth Element, Aether, into one Magnetical Correspondence and Combination: Wherefore, as I have proved that the Earth is no Planet, or Moon; so I will now also prove that the Moon is no Magnet, or Earth: and this I hope may also serve to disprove any such supposition of any of the other Planets, which are of the same Aethereal nature with the Moon, and as different from the Earth. Certainly we thus read that the Earth and all the Elements were made and perfected before any Planets or Stars; which afterward in this Fourth Day were made to give Light upon the Earth, and not the Earth upon them, or any of them; and God placed them all in their several Positions about their Centrical Orb, the Earth, and the other Elementary Spheres about it, before there were any Positions or Motions of the Planets; and he made Dry Land and Seas in the Terraqueous Globe, but not in the Moon, or any of them; and so the Earth, and Waters, and not they, brought forth Grass, Herbs, and Fish, and Fowls, and Beasts. And though Superaether, and Angels, be farther removed from us then the Aether, and Aetheruli; yet we have some Conusance of them, and some Communion with them, declared in Scripture; but not of any Inhabitants, or s●ch other things in the Moon, or any other Planets: so that if we will yet oppose Ipse Dixit to Deus Creavit, we must say, that not God, but Man, made this World in the Moon: and they who can so Create in it Earth, and Seas, ought also to make therein Vegetatives, yea Sensitive, and Intellective Inhabitants: for since we here on Earth, where God hath founded his Troop, and made his Plantation both of Vegetatives, and Animals, have no Use nor Inspection thereof, it must conformably have its own proper Inhabitants to use and enjoy it, otherwise it should be so made in vain. Again, the Moon cannot be any such Magnet as the Earth, which appears plainly by her Motions so often about the Earth, without Moving once about her own Axis, for such are not Magnetical, nor in any respect like unto ●he Motion of any Terrella about the Earth, or Needle about a Terrella, which maketh two Revolutions about its own Axis, while it Moveth once round about the other, (like one Wheel with Teeth so Moving about another) whereby also the South Pole thereof doth always comply with the Noth Pole of the other, and the North Pole with the South Pole of the other, and so all the other Intermediate Points: and if we say that the Moon hath any other Magnetical Virtue different from that of the Earth, which doth so regulate her own Motions, I grant that both the Moon and all the others, have such proper Specifical Virtues, as I have showed, and which I Genericaly call Planetary; and though others may more Genericaly call them all Magnetical, yet I must affirm them Subalternately to differ, as I have said, and showed that the Poles, Axis, and Aequator, of Aether do from them in the Earth, though they be both so Denominated Equivocaly. Also it is Sensibly evident that the Moon is not an Earth, nor the Earth a Moon; because the Moon is Luminous, but the Earth Opacous, though very much Illustrated by the Sun; which because it is denied, and will also concern all the other Stars, therefore I more willingly undertake to prove it; though it be only a Superfoetation of the former Error. It is expressly said, that God made two great Lights, that is, the Sun, and the Moon: wherefore the Moon is a Light or Luminary as well as the Sun; and greater or less Light doth not deny, but affirm, the less to be a Light as well as the greater: and so they are both termed Synonymously and Univocaly Luminaria; and not the Sun Luminare, and the Moon Speculare, as some men would make her to be: and so it is said generally of them and of all the other Planets, and Stars, Let there be Lights in the Firmament of Heaven; and so indeed is the whole Aether both Calid and Luminous, though yet less than the Moon or Stars, because Heat and Light are the common Aethereal Qualitys, though there may be far more in one Aethereal Body than another, because their Composita are Specificaly different; but as they are all more Genericaly Aethereal, so they must all have their Generical Qualitys, without which they should not be Genericaly what they are; as well as all Vegetatives, and Sensitives, though they differ Specificaly one from another in their S●mple Substances, and so have their Specificaly different Spirits, and Spiritual Qualitys, yet must also have such as are Genericaly Vegetative and Sensitive; otherwise they should not be what they are, Vegetatives, or Sensitives: and thus indeed they make the Moon to be a Terrella, and not Aethereal; which they may as well affirm of the Sun, and all the Aetheruli, and Aether itself, and so make it to be no Aether. And whereas we Sensibly see the Moon to shine, the Question is, whether she sh●ne by her own Light, or only by the Solar Rays Reflected from the Earth, whereby the Earth should give Light upon her? which I have before refuted: nor can it be so according to Optic Law, if we consider the very great distance between the Earth and Moon: for though Direct Rays pass from the Centre Circumferentialy to the utmost Sphere of their Activity, as the Solar Rays so Illuminate the Earth, and the whole opposite Hemisphere; yet Reflex Rays are much shorter, though very Vivid and quick, because they are so Reduplicated and Conspissated, like the Horns of a Snail when they are touched; and they are proportionably stronger as they are nearer to the Reflecting Angle or Point; as we see a Candle much farther by the Direct Rays then any Object Illuminated thereby by the Reflex Rays thereof, and the nearer we are to the Object, we see it better. And so, though it is said, that the Pike of Teneriff may be seen at the distance of two or three Degrees (as any Eminences of the Earth may be seen so far as a Line drawn from the Summit thereof will be Tangent upon the Globe of the Earth, and perhaps somewhat farther by the advantage of Refraction, which may suffice to render an Object Visible about such a distance as three Degrees); yet at the first Degree it will be seen very Dull and Obtuse; and much more at the Second; and he that can see it at the third, Aut videt, aut vidisse putat,— though he look upon it at Sunrising or setting, when the Rays are most Directly Reflected, or with a Telescope, (which doth Magnify rather then Prolong the Reflected Rays); or though the Object be of the greatest Magnitude, as the Alps, or Apennine, or Rock of Lisbon, and the like; which yet will never be seen very Lucid or Colorate, but Confused like a Cloud, or Fume; (yea, though it be Specular) at so great a distance: whereas plainly we see the Moon walking in Brightness, as it is said of her, with our naked Ey, yea, her very Figure and spots. Nor is it only by Reflection of the Solar Rays from the Moon herself, though that be nearer to the Truth, being only by a single Reflection, whereas the other must be double, first from the Earth to the Moon, and then from the Moon back again to us on the Earth; wherefore to find out the Mystery of so clear a Phaenomenon, we must consider the Moon in her own Native Light, which is so great in herself, that thereby she is also Visible unto us, in an Eclipse, in her whole Disk, and that part of her Disk, which is not Illustrated by the Sun, is Visible sometimes, or with some advantages: and whereas this Visibility is imputed to the Secondary Light of the Sun, I have showed that an Object cannot be so far seen by his Principal Light Reflected, and much less by any Secondary Light. Wherefore certainly she hath some Light in herself, and such as is far greater than the common Light of Aether; because she may be so seen thereby in the Aether; and yet this Light is far less Lucid or Visible then when and where she is Illustrated by the Principal Solar Light: which to explain, we must consider, that she also is Aethereal and Connatural with the Sun; and so was made one of those Luminaries, which were Created in the Firmament of Heaven, and set there to give Light upon the Earth, not only generally, as all the rest of the vulgar Stars, but more specially and principaly, as she is so called the Queen of Heaven: and so we must conceiv that they all had not only their own Native Light produced in themselves, but also adapted so as to Colluminate together, and give Light upon the Earth, as it is so said of them all together, as well as particularly of the Sun, to rule the Day, and of the Moon to rule the Night: and thus they were made one general Constellation, or Host of Heaven, whereof the Sun, who was made to rule the Day (which is called Light, and in respect whereof the Night and all the Nocturnal L●ght is Comparatively termed Darkness, not only as they were so Divided and Denominated in the First Day, before there were any Moon or Stars to rule the Night, but now also again in this Fourth Day, wherein the Luminaries were made to rule over the Day, and over the Night, and to divide the Light from the Darkness) was made also to be Fountain of Light, generally as the Ocean, and the rest as Rivers or Streams of Light; and as all the Luminaries, and Constellations, have their Influences, so every other Planet, and Star, and the whole Aether, had their own Native Light more or less Actualy produced in themselves; and likewise an aptitude or Potentiality of production of a greater Lucidity and Emanation thereof, as well as of their Influences, by the Sun, whereby they also might give Light upon the Earth. And thus, as I have observed, Univocal Generators do most Effectualy Generate and produce, as Heat is so said to draw forth Heat; and particularly Colours, which are composed, as I said, of Lucidity and Opacity, though they be Inherent in the Colorate bodies, wherein they are so Mist, and do Subsist; yet being so Mist with Opacity, their Lucidity is thereby also so Imprisoned or fixed and confined to the Colorate Body, that it is only Actualy Inherent therein, and cannot issue forth in Emanan● Rays, whereby it becomes Visible unto us, until it be Evoked, Excited, and Assisted, by the External Light: and the more Lucid the Colour is, as White, and the like, the more it is so produced; as Whites are best Marks at a distance, and a White Horse a better Mark or Guide in a dark Night than a Black; and the more Light or Rays thereof are cast upon any Colorate Object, the more are the Visible Species thereof produced; whereas Culinary Lucid bodies, which of themselves do Emitt their own Rays, are not Assisted, but rather have their Visibility Obscured by External Light; especially if it be greater; as a Candle in the Sun, and so the Stars and Moon itself above the Horizon before Sun rising, or setting, are not so Visible as afterward, as Water doth quench the flame of an Haystack, which it before Incensed. Wherefore I thus conceiv, that the Native Light of the Moon, being not a Culinary, but an Aethereal Light, Inherent in the Moon itself, is like Color, yet far more Lucid, and so far more Evoked, Excited, and Assisted, by the Solar Light; as a White Color is thereby rendered more Visible than Black: and that the Inherent Light of the Moon, and External Light of the Sun so concurring by their more Connatural Homogeneitys, do produce and draw forth themselves together to so great a distance, and with so great a Splendour; and though the Sun doth so produce the Inherent Light of the Moon Positively by his Principal Rays, when they are both above the Horizon, yet the Moon doth not then appear so Visible and Splendid, because Comparatively she is thereby made far less Visible and Splendid than he is in himself: for certainly this Lucidity cannot be only from Reflection of the Solar Rays, whether we suppose the Moon to be Cortical, having Earth and Seas, like the Terraqueous Globe, which Sensibly doth not Reflect very far; or specular, which may Reflect farther, because the Rays penetrate less and more Splendidly, in a fit Position to the Ey, being Reflected thereby more equally; but it must be also by some Inherent Light which is in the Moon itself, that is so Collustrated by the Solar Light, and by the Connatural Quality thereof: nor is it to be Imagined that the highest Planets, and Stars which are at the farthest distance, and yet Emitt such a Splendid and Vivid Light, should so shine only by the Reflection of the Solar Light. Now, though there are spots in the middle, and seeming Gibbi in the Circumference of the Moon, (which I rather conceiv so to appear by such Intervenient spots therein) yet this may not be from any Concavitys in the Body of the Moon, and the unequal Reflection of the Solar Light thereby; for there are spots also in the Sun, whereby his conversion about his Axis is noted, and yet he shines by his own Light: but I suppose them to be only less Luminous parts, and such defects of their Native and Inherent Light, as I doubt much, whether they were so Created in this Fourth Day: and though Earth which is a Consistent Body may have such Constant Eminences, and Water some Temporary Waves, yet it hath been observed that as Flame of a Candle, which is somewhat more Rare, is rendered Pyramidal by Compression of the Ambient Air, so if it be defended by another Intermediate Flame, as of Spirit of Wine Inflamed, or the like, it will Conglobate within that Flame. And whereas Saturn is commonly represented Oval, it is said by a very curious Inspector, that indeed he appears so if you behold him through a less Telescope, but if through a larger, you may discern two little Aetheruli on each side of him, and very nearly distant from him, which make him so to appear when they are beheld together with him Confusedly and Indistinctly. Though I shall not determine this, or how they might be Composed and Constituted by the Divine Creator: certainly all the Planets do not Move in exact Circles, but some of them describe Circles Indented with such Hemitrochoids, as I have showed: but it shall suffice to have proved that the Moon, and consequently the Stars have their own Inherent Light as well as the Sun, though perhaps not Emanant without his Collustration; and so plainly they have their several Influences, and every one it's own Planetary V●rtue Inherent in themselves, which Moves their own bodies, because there are such various and several Motions thereof, which therefore must be caused by various and several Motive Virtues. The Moon, as I have said, doth not Move about her own Axis, but she doth Move very notably and rapidly in her Zodiac Progressively; and, if we compute that Motion according to all her Revolutions, perhaps as fast as the Sun; which are the two swiftest Movers Progressively. And the Moon, as she is nearest to us, so probably she is least Calid and Lucid; wherefore her chief Influence is observed to be over Moisture; not that she is Moist in herself, which is a Quality of Water; but as the Sun doth by his Heat draw up Vapours, and also Desiccate or Concremate them, whereby they do not presently return again into Water, but turn into Dry Exhalations, Clouds, and Motes, whereas more Moist Vapours and Mists commonly rise when the Sun is set, and in the colder Night; so the Moon by a more Moderate and Insensible Tepor doth draw up more gross Vapours, which presently return into Dews and Water, and chiefly when she is in her Apogaea, (as I have said formerly of Tides which are then highest) whereby the Vapours are not drawn up so high, but the Water (which, as I have observed, doth Naturaly Evaporate, and again return to Water) by her less Heat is less Desiccated and Suspended; and so the Vapours are lower, and sooner return into Water again: for though Internal Heat in the Water itself, by Rarefying it, doth help Evaporation, yet any greater External Heat doth reduce the Moisture of the Vapours which it raiseth to Potentiality in Fume, which is prevented by the less Heat of the Moon; and ●y this, or some other way unknown to us, the Moon doth very notably Predominate over Moisture; And thus, as Heat and Moisture are the chief Instruments in Elementary Generations, wherein Cold serveth to temper Heat, and Dryness to fix Moisture, so these two chief Luminaries do most notably Predominate over them, that is, the Sun over Heat, and the Moon over Moisture, as well as the Sun doth rule the Day, and the Moon the Night.  
IV. Besides these two there are five other Principal Planets, as they are termed, to distinguish them from the other Stars, which are contrarily termed Fixed; though here they are all comprehended under the common Name of Stars, and so indeed they are in Nature; though men taking more notice of the Planets, as nearest to us, and most sensible by us, have formerly Deified them, and still dote upon them, and so have assigned them their several Spheres, and only one Eighth Sphere for all the rest, which are Innumerably more; and yet among the Planets themselves there are found out some Satellites, and perhaps more may be found out hereafter, though we know them not yet, as others before us did not know these: and whereas men also have fancied such several Regions of Aethereal Spheres as are not to be found in Nature, so also such an Orderly and Uniform Position of the Aetheruli therein, as is indeed contrary to the very End and Intention of these Luminaries, which, as I have showed, was for the greatest Variety of Seasons and Influences, and that could not be without their various Positions and Motions; which I do rather suppose to be so very various and difform, that like the Motions of F●sh, Fowl, and Beasts, not any one of them is like to any other, but every one most Regular in its kind, as I have observed of Mathematical Figures, that is, the Circle, and all Regular Polygons, which therefore are Asymmetrous; and so are the Aetheruli, because they are all several Specifical Natures, purposely Created to express such Varietys', and Conform in their very Difformitys. Certainly their Positions are all very different and distant, the next to them is the Menstrual Motion of the Moon, which maketh Months, and that also is Incommensurable with either of them; according to which, besides the Sabbath Day (which was made for Man, or Mankind generally; and so Instituted first in Paradise, and is still kept and observed by virtue of that first Command, and only the Circumstance of Time varied, whereby it is exalted from a Rest of Creation to a Rest of Redemption) and also the Annual Feasts, and Jubiles, according to the Motion of the Sun, there were also Monthly Feasts in the New Moons, and the like, according to the Cours of the Moon, appointed by God for the jews. And because, as we cannot work according to Mathematical Exactness, so also we cannot know Astronomical scrupulosity; therefore the Priests were to blow with the Trumpets, as it is said, In the Day of your gladness, and in your Solemn Days, and in the Begining of your Months, to call the Assemblies, and give notice to the People when they should begin them. And so also there were Weights and Measures of the Sanctuary, or there reposited as Sacred things; as it is said, A just Weight and Balance are the Lords: and therefore the Standards thereof were kept by the Priests: but certainly these Measures could not Commensurate that which is Naturaly Incommensurable: and so it is supposed, that whereas it is said of the Lavacre or Brazen Sea, that it was Ten Cubits from Brim to Brim, or from Lip to Lip, round in Compass, and a Line of Thirty Cubits did compass it about, that it was so not Exactly, but rotund, according to the common Mechanical Account: which because more Curious Mathematicians will not accept; and thereupon insult over Scripture; and from this one Expression would prove all others therein to be Popular, and themselves to be the only Exact men; I shall here farther examine it; and desire them to reconsyder how it was a Vessel having Brims, or Lips; and so is said to be Ten Cubits from Lip to Lip Inclusively, as A Capite ad Calcem is also so rendered Inclusively,— Talos a Vertice pulcher ad imos: and the Compass of the Body of the Vessel itself was under the Lips Exclusively; as it followeth, and under the Brim of it round about Knops compassing it, ten in a Cubit, compassing the Sea round about: whereby also we may understand what was the particular Breadth of the Brim or Lip; that is, almost a quarter of a Cubit (but never according to Mathematical Exactness) and therefore the Measure thereof is not otherwise particularly mentioned; as it is of the Body, that the Thickness of it was an Hands breadth. But I shall leave these Disquisitions to more learned Critics, who, if they pleas to understand Scripture, not according to such Malign, but Benign Interpretations, shall find therein not only Verity, but the greatest Curiositys couched in the most Mysterious Expressions: and so I profess, and hope to show through this whole Discourse, that when Scripture and Nature are throughly examined and sifted to the utmost, they will be found to be most Concordant, one with another; and all Scripture, as well as Nature, with itself.  
V. Though, as I have showed, there are no new Stars Created, nor any Annihilated, as some affirm of the Pleyades, or Seven Stars, as they are commonly called; but as Ovid observed of them in his time, Quae septem dici, sex tamen esse solent; so long before him in Scripture they are called only by the Name of their Constellation, and no where Numericaly Seven, as Translators render them; yet since the Heavens as well as the Earth were cursed for Man's sake, there are also some Anomala and Meteors in Aether; and such as are not like the Star of our Saviour, which was made by a Miraculous production; but Monstrous and Prodigious; whereof the Ancients make mention, as that which appeared at the death of julius Caesar, to celebrate his Exit, as the other did our Saviors Intrat; which was some extraordinary Comet in the Aether, where they denied any Comets to be, and affirmed it Ingenerable and Incorrptible, both in the whole, and in every part thereof; whereas now plainly there are found to be in it both Maculae, and Comets: and the Maculae are such Luminous Flocci as are either Aethereal Effluvia of the Luminaries, or perhaps sometimes Confluvia of the Aethereal Matter, and of which, as I suppose, the Comets are Composed, as Aereal Meteors are of Vapours: but there is no mention of any such in the Six Days Works, which were all Good and Perfect; though, as I have showed, there was in the first Day a Confluvim of the Aethereal Light, which was afterward in this Fourth Day divided and form into the several Luminaries, and which was the Goodness and Perfection thereof. But as all Aether is Motive and Planetary, and every Luminary therein hath a proper Specifical Compositum and Qualitys, as well as it is Genericaly Aethereal; so I suppose these Redundances and Excrescences thereof, being Composed of several parts of them, have accordingly Mist bodies, and Planetary Qualitys, whereby they perform their odd Motions, and Courses; and when this Meteorical Composition is dissolved, than they disappear and cease. And there are not only such Maculae contivaly in Aether, which do not always Conglobate into Comets, but very often less Comets not so much observed by us, or not on Land, as Seamen say they see them at Sea: but such as are greater, and perhaps more Concocted, are by us commonly called Blazing Stars; which indeed are no true Stars, but only Stellae fatuae, (as I may call them, alluding to the like Meteors in the Air, which we call Ignes fatui) and yet differing from Stellae cadentes therein, which are so called from their falling again to the Earth; being Composed of Culinary Flame; whereas Comets being Composed of Aethereal Substance, when they are Corrupted, are resolved into it again; and they differ from the true Stars, in that they are so Composed and Dissolved only by Meteorical Generation and Corruption, and not by any Improper Creation, as the others: and though they also be Illustrated by the Sun, and thereby have a notable Emanant Light, yet they are far more Dull and Obtuse; so that as the Sun is the Universal Illustrator of all this Spectable World, he doth more or less Illustrate every Spectable thing, as it hath more or less of the Connatural Lucidity in it; and thus the Terreous Opacity, which is contrary to Light, doth Reflect, Refract, and Distend it, as I have formerly showed; and Black, which hath most Opacity in it, doth engage the Light in the Encounter, and more detain it thereby; Also though the Solar Rays be not Engaged, as I said before, in the Opacous Body, nor partly detained, as in Reflection from the Opacous Fundus of a Diaphanous Body, as of a Jewel, Looking-glass, or the like; but may be otherwise Reflected from any Polite Body, as a Steel Speculum, or the like; yet they are thereby Retunded, and their Reflection much abated: and the strongest and farthest Reflection, or rather Collustration is, as I said before, when the Solar Rays meet with such Lucidity, as is more Aethereal and Connatural unto themselves: for indeed that is not so properly a Reflection or Repuls', as an Influxion and Concurrence, like a great Stream that falls into the Channel of a less, and so both flow together. Now the Inherent Light of Comets being not only Aethereal, but Meteorical, and more Heterogeneous, the Solar Rays do not so Collustrate and Colluminate with it, as with the perfect Luminaries: and this also proves to me that there is such an Inherent Light in all the other Aetheruli themselves, because the Sun doth accordingly Collustrate and Colluminate with them proportionably to their own Light in several manners and degrees; as in the Fixed Stars, in the other Planets less, and in the Comets yet less; but least with the Inherent Light of Aether itself. And perhaps the Solar Rays are tinged and varied, by being so Mist with the Stellant in their Emanations, which he causeth thereby, and whereby they appear so very different: certainly the Inherent Light of Starrs is much greater and stronger than of Comets, which the Sun partly penetrateth, as he doth a Globule of Glass; for a stronger Light Inherent doth Terminate and not Transmitt the Solar Rays, as we cannot see through a greater Flame of Light, as we may partly through a less, as through the Flame of Spirit of Wine, or the like; though any other such Light makes Objects to appear very strange and ghastly, as the Efflammation of Furnaces, and the like. Now the Solar Rays which are thus Transmitted, but not so freely, through the Comet, as through the Aether, by that Offence and Interruption do, as I have showed, Converge, and so go out at the farther Vmbo more sharp and compressed, and then again dilate themselves, which is their Cauda, in the more Rare Medium of the Aether, like Compressed Vapours which so issue out of an Aeolipile; and they are always in that part which is avers from the Sun: whereas the Moon, though she hath spots, which are less Luminous than her other parts, yet doth not Transmitt the Solar Rays through them; which shows even those spots to have more Inherent Light in them then Comets, though they may not seem to us so Lucid Compaparatively, in respect of her other more Luminous parts. Also Comets are Globular as well as any other Luminaries, and they are not only carried about by the Aether as well as Stars, but have their own Altitudes, and proper Courses, as they happen to be placed in the Aether in their Generative Composition, according to which they also Move by their Mist Planetary Virtue; as God first set the Stars in their Stations and Orders, according to which they perform their Courses by their several Planetary Virtues. And thus indeed according to Statike Law, if any Body Move in another by any stronger Spiritual Potentia then the Pondus of its Body would cause it to Sink or Swim in the other, it will neither Sink nor Swim, but Move Progressively according to the Moving Potentia: as a Man so swims in Water by fitly Moving his Body with a stronger Potentia than the Pondus of his Body in that Medium would cause it to Sink; and so also a Bird flies in the Air: and though I conceiv the Stars to be Fluid as well as the Aether, and Aether as well as the other Expansum of Air, yet I also acknowledge, that if they were Dens and Terreous bodies, yet some of them, as the Sun and Moon, and others, might notwithstanding so Move in the Rare Aether, by their very rapid Motions, according to their own several Courses, and so perhaps, not Sink in it: though otherwise, I say, that no Body whatsoever, Magnetical, Planetary, or Sensitive, can Move itself without a Fulciment to keep it from sinking; which Invincibly proves that the Earth cannot so Move, unless, it being most Consistent, Dens, and Heavy, could by any Planetary Virtue in itself be so supposed to Move in the most Rare and Fluid Aether, as that it should not Sink therein, by supposing also such a rapid Motion thereof Annualy, as must be admitted according to the Zodiac, and Circle, which it is said to describe, and which according to the Phaenomena one way or other, must be the same with that wherein the Sun doth Realy Move; whereby that Motion will be found to be, as I said, almost fifty Miles in a Minute; and than unless we can also suppose that the Earth would sink and fall so fast through the Aether in the very first Degree of the Velocity of the Motion of Descent, which must be swifter than the aforesaid Motion, it will not so fall or sink: which to estimate more exactly I leave to the Curious. But whereas Judicial Astrologers pretend to foretell by the Stars, and especially by Comets the Fates and Fortunes of Men, yea, their very Imaginations, Affections, and Inclinations, and, which is yet more, Divine Counsels and Intentions, it is certainly most Unchristian and Intolerable: for Originaly God made the Stars to be for Signs, and for Seasons, and for Days, and for Years, which is therefore so Emphatically repeated; not as Ostents or Portents, whereof there could be no use in that State of Perfection, but for Signification and Indication, as well as Causation, of Seasons, Days, and Years, which were certain, constant, and orderly, when there were yet no Meteors in Earth, or Air, and much less any Changes, Confusions, and Disorders, in the Superior Natures; nor did they then portend that greatest Change, and most Dire Event that ever was, or shall be in the World, which was the fall of Angels and Men; otherwise themselves might easily have foreseen it: wherefore certainly they were not first Created to signify any such Contingencies, but only Natural Futuritys: and now whereas they affirm, that the Stars do by their Influences govern the Bodily Humours, and by them the Minds and Spirits of Men, let them show us the Experiment of that, which they make to be the Foundation of their Art, and (as it is said of Thales) foretell what will be dear next year: whereas their Prognostications of any such Contingent things in their yearly Almanaks are generally as falls as true; though I grant, as our Saviour saith, that such who are weatherwise may probably foretell what shall so ensue the next Day, or some such short time after: In the Evening ye say it will be fair weather, for the Sky is red; and in the Morning it will be foul weather to day, for the Sky is red and lowering. Thus also they represent Eclipses as very Prodigious things, which yet they know are most Natural, otherwise they could not so foretell them; and if Man had still continued in Paradise, they must naturaly have been; yea, it were the greater Monster and Prodigy, if they should not so constantly happen. And though Comets, which are Extraordinary, may produce Extraordinary Effects, as other Meteors, Thunders, Earthquakes, and the like, and are sure Signs of what is past, tha● is, the Fall of Man, which hath been the Caus and Occasion thereof, and so are to be regarded; and may be also Extraordinary Ostents of Gods future Judgements; yet it is also as true, that we cannot read this Handwriting on the Wall of Heaven without a Supernatural Revelation or Indigitation; as the Magis were directed by Angels, (of whom it is also said they were warned in a Dream) otherwise by all their Art they could never have found out the very Town, yea the very House in the Town, yea the very Place in the House where the Child lay, and over which the Star is said to have stood: so neither could the most Curious or Cabalistical Judgement of any Man have foretold the Retrocession of Hezekiah's Sickness by the Retrogradation of the Sun ten Degrees on the Dial of Ahaz: and the Signs in Heaven and Earth at our Saviors Death probably were as Miraculous as the Star at his Birth; and that Darkness no common Eclipse of any Luminary, but an Obtenebration of the Aether itself over all that Land, as the Earthquake was also therein; and all the Signification thereof was plainly declared by his present Suffering, which made the Centurion cry out, Truly this was the Son of God Wherefore, though I honour Natural Astronomy, and only wish that it were rectified according to this D●vine Rule of Scripture, (as I would also gladly be corrected by it in any mistakes of the Natural Phaenomena, or any Expressions thereof) so with the Scripture and all Christianity I must conclude against all such Judicial Astrology, as an Heathenish Artifice, whereof we are expressly forewarned, that we should not be dismayed at the Signs of Heaven, for the Heathen are dismayed at them: and Let now the Astrologers, the Starrgazers, the Monthly Prognosticators stand up, and show how they can maintain the Veracity of their Art against the Divine Verity. And now I shall return again to such Materialists, who though they cannot affirm, that because a whole Body is Moved up or down, this way or that way, therefore it ceaseth to be the same, yet can suppose, that if the parts in the Body be Moved in such a manner, as neither they nor we can discern them, there being a new Corporeal Texture, Schematism, and Mechanism thereof, it shall therefore acquire a new Individual Spirit and Spiritual Qualitys, by such Local Motion, as it doth by Physical Generation and Corruption; which may be best Experimented in the vast Body of Aether, wherein there are also so many Orbs continually Moving so many several ways, and yet they do not therefore cease to be the same Aether, and the same Orbs, that they were before: and so will any other Compositum be the same, though the Parts in it Move this way, or that way, or any way whatsoever, unless there be a new Generation to alter it; otherwise only the Figure and Situation of the Parts in the Whole will be altered, but not the Physical Nature of the Whole, or Parts: and so though their Hypothesis be of less Corpuscles, and not of such great bodies, (which, as they propound the others, because they are Indiscernible, so I propound these, because they are more discernible) for the reason will be the same in these Elementary Natures, though the Parts be never so minute; as every part of Water is Water, though it be never so small, and though it be Moved any way whatsoever: and so suppose the Parts of any one Orb to Move in the Orb, as all the Orbs do in the Aether, they will no more alter the Orb, than the Orbs do the Aether: and if Matter and Motion cannot thus make or alter Elementary Natures, which are Inferior, much less any others that are Superior: and I suppose, that the Superaether is altogether Immovable, both in the Whole, and in all the Parts thereof. Wherefore, since this and all the other Heavens are so Stupendous, (that as some suppose, they are therefore so Named) let us not conceiv, that we, or any Angel, could Mechanicaly form those Glorious bodies by any the most curious Artifice, and much less by our own Imaginations: but acknowledge the Divine Creation, and Original Institution of Aether, and all the Luminaries therein, which have been from this Beginning thereof, and so shall continue and persevere until the dissolution of this present Elementary World, Ingenerable and Incorruptible in the Whole, though not in all the Parts thereof.  
VI Now let us prais the Father of Lights for all the Luminaries of Heaven, the Sun, and Moon, and Stars; which the Heathen World formerly adored, and which we ought all to admire, and to adore him who is the Creator thereof; whose Glory the Heavens declare, and the Firmament his handiwork: which, though we behold them according to their seeming Aspects, yet we perceiv not their Real Magnitudes, and Altitudes; and much less their wonderful Motions, and Influences: and though they are but small Portions of one Element, yet are many of them greater than any other, and some of them then all the rest: whose Positions are higher above us then the Centre of the Univers is beneath us; and whose Motions are without any Rest, and yet swifter than of any other bodies, and stronger than of Spontaneous Spirits. And they are all such Locomotive Automata in themselves, and every one Moved by his own proper Power, going on in his own Path, both distant and different from another, but never from itself either in Space, or Time: which are the grand Horologes of Nature, without any Weight, Spring, or Pendulum, and yet far more constant and certain, not only marking and dividing by Lines and Numbers, but making Day and Night, and all the Seasons in the Year, and such long Secula and Revolutions, as probably shall never attein any Natural Period, but be Violently prevented by the Final Conflagration; which shall be effected by their own Aether and Element of Fire, and all these Firebrands thereof, who as they were Supernaturaly Generated, so shall also be Supernaturaly Corrupted. And yet while this Elementary Globe doth stand, it is Preserved and Governed by their Progresses and Circuits about the Inferior Orb; who as they pass along scatter the Missilia of their various Influences. And though they being a very great Multitude, to us seem to be in a continual Rout, yet every one of them marcheth in his own Rank and File, and they are all severally distributed into Troops and Parties of Constellations, and the whole Host of them formeth one most Orderly and Powerful Militia, whereof Sol is the great General and Imperator; who himself alone is able to conquer all the Inferior World, not only by encountering it with his Victorious Presence, which would burn up all before him, but by his very Flight and Absence, which would otherwise destroy them, through their own Indigence and want of his Vital Heat: who as the true Adonis brings along with him in his Accesses all the Fruits of the Year, and Foetus of Animals, and again carrieth away all that is Annual in his Recesses: who is Sponsus Naturae, As a Bridegroom coming out of his Chamber, and rejoicing as a strong man to run his Race. His going forth is from the end of the Heaven, and his Circuit to the ends thereof. And there is nothing hid from the Heat thereof.    

SECTION XI.  And God said, Let the Waters bring forth abundantly the Moving Creature that hath Life, and Fowl that may fly above the Earth in the open Firmament of Heaven. And God Created great Whales, and every Living Creature that Moveth, which the Waters brought forth abundantly after their Kind; and every winged Fowl after his Kind. And God saw that it was Good. And God blessed them, saying, Be fruitful, and multiply, and fill the Waters of the Sea; and let the Fowl multiply on the Earth. And the Evening and the Morning were the Fifth Day. 

EXPLICATION.  
God having prepared the Elements, Vegetatives, and Aethereal Luminaries, in order to the production, and for the use and service of Sensitives, did then cause the Waters to bring forth Fishes, whose Spirits were before latent in them, according to their several Kind's; and particularly Whales, the greatest of all Animals: and so also caused flying Fowls, according to their several Kind's, to be produced. And this was their Specifical Goodness and Perfection. And after God had thus made them Good and Perfect in themselves, he added the Blessing of Procreation, whereby Fishes should multiply in the Waters, and Fowls on the Earth, according to their Kind's. And these were the Works of the Fifth Day.   

ILLUSTRATION.  
1. Of Fishes and Fowls. 2. Of Sensation. 3. Of the five Senses. 4. Of Imagination. 5. Of Appetite. 6. Of the Goodness of the Works of the Fifth Day.  
I. WE now ascend into the Region of Life, which is not only above all Elementary and Vegetative Nature, but also so far different from them as the same Living Animal is from its own Dead Carcase: and though I have termed them all generally Spirits, whereby I intent only Substantial Activitys, though they do not breath and Live, as Sensitives, and the Soul of Man, which ●herefore, to distinguish from others, I shall only call Souls or Psych●, and so Hebraicaly they only are termed Living Spirits or Souls: though as the Poets termed Water, Stone, Turf, and the like Vive, so both they and Philosophers conceived that Vegetatives did indeed Live; as appears by their Fabulous Transmigrations of Animals into Flowers, and Trees, and their Anima Vegetativa; whereas Scripture thus speaketh only Metaphoricaly, when it mentioneth Living Water, Stone, Bread, and the like; or that Trees and Corn Die: and I shall never differ about Terms, but only contend, that Elementary or Vegetative Spirits are also Substantial Spirits, (which Expression they, who also call them Vive, may very well allow) but I also affirm, that they do not Live as these Living Spirits; nor have any Perception or Appetite (which is properly and truly Life, as I shall show hereafter) to defend myself and all my Expressions from the Opinion of them, who either affirm both Vegetatives and Elements, yea, Matter itself, to be Sensitive; because they have such Affections, Inclinations, and Principles Created together with their Substances, and Imprinted in them by God, according to which they Act and Operate, and produce such Effects Naturaly, as Sensitives do Ingeniously, Spontaneously, and Artificialy, with Perception and Appetite, Knowing, Affecting, and Intending, what they do, which those Inferior Natures do not, nor cannot, because they have no such Perception, nor Appetite properly and truly, though Metaphoricaly they are also ascribed unto them in respect to such Effects: and also others hers who, because these Inferior Natures have not any such Perception or Appetite, therefore deny them to have any such Natural Principles so Created or Imprinted in them, whereby, according to their several Natures thus Originaly Instituted and set● in order, they proceed to Act; and conceiv that only the Spirit of God Immediately doth still Move on them all, as on the first Chaos; and so by Matter and Motion only doth Generate and Corrupt all such Inferior things; which he did first Institute and set● in order in the four first Days, and all their Original Generations and Corruptions, as well as the others in the two last Days: otherwise all the Works of those former Days, which were also in preparation to the latter, had been vain and supervacaneous; which I have sufficiently refuted; and shall now proceed to discourse of Sensitives, which indeed are far more Noble Natures, and as I said, so much Superior to the other, that here God is said again to Create, in giving Life, or causing that, which though it was the same Spirit in itself latent in the Chaos, and had Potentialy Life in itself, yet did not before Live. Now to Live Actualy; and thus to raise from Death to Life is a most Miraculous Work, and most like to a Proper Creation, not only in the suddenness thereof, as Incension, (for certainly nothing can Live, and not Live in the same Instant) but in the Excellency thereof, whereby the Animal is as it were raised up from the Grave, and out of that dead Sleep, wherein the Body or Carcase of all the Inferior Natures, whereof it is Constituted, did before lie. And this is Eminently spoken of Whales the greatest of all such Animals, though of the lowest Kind thereof, that is, of Fishes: for as in the same Vegetative Classis there are three general Kind's mentioned, Grass, Herbs, and Trees; so also in this Classis of Sensitives, Fishes, Fowls, and Beasts. And as the Elementary bodies of Sensitives are far more Organical then of Vegetatives, as fit Instruments of their more Operative Spirits, so also their very Vegetative Spirits, which in their Compositions are Subordinate unto them, are more Excellent, and have a more Curious Nutrition and Augmentation, and most notably another manner of Generation: for whereas it is said of Vegetatives, Cujus Semen seipsum seminet, here is added a special Blessing of Procreation to Sensitives; and Perfect Animals, such as God Created, do not grow out of the Water, nor out of the Earth, as some Vegetatives; nor only by Putrefaction, and the like, as many Anomalous Sensitives; but are Generated by Conjunct Procreation: and they are made of two several Sexes; as is expressed of all such as entered into Noah's Ark, that they were Male and Female; and therefore a Phoenix, which is only of one Sex, is such as was not to be found there, and indeed only a Poetical Creature; and the Male and Female Peony made such only by the Gardiner's Fancy: for certainly they do not propagate by any Conjunct Procreation. But the Sensitive Spirit itself, and the Living Powers thereof, are far above any Vegetative Spirit, or the Faculties thereof. For as the Matter is so Divisible, that it is as it were always Divisible, and every Part and Particle thereof will still be the same Homogeneous-Matter in all respects; so Elementary Spirits, which do Immediately Consubstantiate it; are therefore most Material, or United to it, and Coextended with it, and if they be so Divided with it, yet, as I have said, every Part and Particle of Earth will be Earth, and of Water Water, and so of the rest generaly; though in some respects, as I observed of Terreous Consistence, there may be a difference between Majority and Minority of their bodies: and Vegetatives, though every least Part or Particle of their Organical bodies be not a sufficient Domicil and Officine for their Spirits, because they are Organical; yet the Branch or Twig of many Trees being set, will Radicate and Grow, retaining therein a sufficient Portion of their Divisible Spirit to erect a new Oeconomy, and form itself into another Individual Tree, as well as the Root and Stem: but if Sensitives be so Divided, whereby the Principal Parts thereof, as the Head, Heart, or the like, have their Organism destroyed, they cannot Live; and any other Part Divided from them will not Live long; as an Eel cut in pieces: and yet as Fishes are of the lowest Kind of Sensitives, so generally after such Dissection they Live longest: I have seen a Tench slit and Exenterated to leap in the Pan where it was fried; and Fowls will not Live so long as they, nor Beasts as Fowls, as a Chicken after the Head is wrung off Moves itself both longer and stronger than a Beast Decollated, which shows the more Indivisibility of their Spirits. But, as I said, the grand difference between Sensitive and any Inferior Spirits is their Perception and Appetite: for so, though Elementary and Vegetative Spirits also Move their bodies, yet only Sensitives Move them with Apprehension and Spontaneity, this way, and that way, and every way, as they pleas; and so, though their Motive Powers may not be so strong, yet they are Living, and more Spiritual: and thus they Feed, and Generate, and Act all their Sensitive Operations Sensitively; otherwise they should not be Sensitives. Yet according to the Degrees of Sensitives in their own Classis, so also is their Locomotion: and thus Fishes, which are the very lowest Kind thereof, are Originaly termed Reptiles; as their Swimming is indeed a kind of Creeping, or Sliding: and so an Eel swims in Water as a Snake Creeps on Land; and though other Fishes in Swimming shoot forth Directly, and make no Curv Lines, yet they only Slide in a more Direct manner; and their bodies are of a Direct and Oblong Figure for that purpose, being born up, and partly carried, upon an Equidens Fulciment of Water: but there are also Testaceous Fishes, which are Gradient, having Claws and Legs for that purpose, like Beasts; and if they Swim, it is also like the Swimming of Beasts: yet that Motion is another kind of Creeping; and they are more Tardigradous, and Multipedous, as generaly more Infirm bodies are, which need so many Fulciments: and Shelfishes which have no Claws nor Legs, as Oysters, Muscles, and the like, are most Infirm, and, as I suppose, Imperfect Animals: but they are no Plantanimals, as others term them; for plainly they are Sensitive; and therefore of the Sensitive Classis, and so to be Denominated; which appears by their Flesh, and by opening and shutting their shells accordingly as they Sensitively Affect or Disaffect any thing, and many other such Indications of Sens: and though they Continue in their places, yet they are not Rooted in them, nor do Cohere thereunto, like Vegetatives; because all Sensitives, as I said, are less United to the Elementary Matter, both Internaly, and Externaly, than Vegetatives: and that which is called the Sensitive Plant, is not properly and truly Sensitive, but only fancied to be such, as I said of the Peony: and so the Oatbeard, Marigold, Heliotropium, and the like, may as well be said to be Sensitive: whereas clearly their Motions are without any Perception or Appetite, and only by Elementary Rarefaction and Condensation of their bodies, or by some kind of Vegetative Expansion and Compression, as I shall show afterward. As Fishes are expressly said to be produced out of the Waters wherein their Spirits were before latent, so they require a Body Aqueous, wherein they Reside and Operate; and they were accordingly form of the Water, as it was then Mist with the other Elements, and thereby prepared for such productions and formations: and though some may wonder, as I have formerly, at this strange formation of the bodies of Fishes, how their Flesh, and Bones, which are Firm and Consistent, (though not so much as of Fowls, and Beasts,) should be made of Fluid Water, which could not be Transmuted into Earth, since there is no such Transpeciation, as I have before proved; yet here also we may see how these Mysteries of Scripture and Nature do Consist and Correspond together: for so it is found by Experiment, that some Trees, and Fruits, as Willows, Pumpions, and the like, may be as much Augmented thereby: and so the whole Sensitive Body is still form of Blood: for every Mistum containeth all the Elements, and their Virtues; and there is in Water, or Blood, also sufficient Matter (and so drink, if not so Nutritive, yet may be as Augmentative as Meat; as appears in such who drink much, and eat little) and Sensitive bodies, as of Tadpols, may be form of Water, and if we consider the Mistion of all the four Elements, and the Doctrine of Potentialitys (which I have before deduced from the Chaos of all these Potentialitys) and already approved by many other Instances, (as also it may be clearly confirmed hereby) we may understand how, as I have said, it is indeed the Clavis of all Generation and Corruption: for thus all the Terraqueous Composita are Terraqueous, having also some Misture, though less, of Air, and Aether, in them; and so in their Generation or Corruption, if the Terreous Qualitys be Actuated, they appear to be, and so indeed Actualy are, Terreous bodies, and have a proportionable Firmness or Consistence, which, as I said, is a Terreous Quality; as Smoke is turned into Soot, and the like: and if the Aqueous Qualitys be Actuated, and the Terreous reduced to their Potentiality, than the same bodies will be no longer Firm and Consistent Actualy, but Fluid; as in Fusion and Corrosion of Metals, whereby it is said, that even Gold itself may be reduced to an Oil, or to some such Aqueous Body, and others affirm the like of any Terreous bodies whatsoever: and so though Aereous Qualitys, according to the less Misture of that Element in Terraqueous bodies, are not so easily and commonly Actuated, yet thereby, or by Vapour, or both, Camphire, and Salts, may be Volatilised; (as Meteors may be in the Air, like Amurca, o● Mudder, standing in the top of Water): yea, by Actuating the Aethereous Qualitys therein, the Terraqueous Body may seem to be all Fire; as Iron Candent, Pitch, Wax, Tallow, Oil, Spirit of Wine, and the like, Inflamed. But the bodies of Fishes are not so Terreous as to Sink to the bottom, nor so Aereous as to Swim and float above the Water, being most fitly poised, and prepared for their Moving in their Native Element, Water. As the Spirits of Fishes are Sensitive, so the more Perfect have all Senses, except Hearing, which some deny, and also that they have any Auditory Nervs: certainly they do not hear themselves, because they are generally M●te; and yet I rather conceiv that they have also the Sens of Hearing, because they have the more excellent Sens of Seeing, though perhaps their Hearing may be very Dull, as their Element of Water is no very fit Medium of Sound. Yet Oysters, and such Imperfect Fishes, have neither of these Scientifical Senses, Seing, or Hearing; but only Feeling, and Tasting, and perhaps Smelling, which, as I have said, is Concomitant and Assistant to Taste; though the distinct Organs of any Sens are not discernible in them, nor any Brain or Heart, but they seem to be one Lump, with something like a Blood in it, which all Sensitives have, and also, as I suppose, something Analogous to the Organs in more perfect Animals, of such Senses as they have; and so of Imagination, and Appetite, which are the common Sensitive Fountains of all the Senses, and wherein they Subsist, (though they have no Imaginative Ingeny) as I shall show afterward, and therefore no Sensitive can be without them, and consequently not without some apt Organs thereof. And here I must observe, that as every Specifical Nature is most excellent in its own Specifical Difference, because it is the very Specifical Difference thereof; so in the same Classis the lower Species may have some Inferior Qualitys more Excellent, or at least more Vehement and Notorious than the Superior. Thus Fishes are generaly more Voracious, and less Valetudinary, than other Sensitives, and Augment vastly, and Procreate abundantly, especially such as Generate by Ejection and Superinjection of their Seeds, and not by Copulation, as is reported of Whales; and their Fecundity is expressly mentioned in the Text, that the Waters brought them forth abundantly, and so again Emphatically repeated: and therefore I do not conceiv, as some, that this Difference happened by the Deluge, which indeed did not concern Fishes, because it is so intimated in their very Creation. But in all these and many other Piscine Qualitys and Facultys the Whale, and such other grand Animals of the Sea, do excel; and such Thynni, Balaenae, and immania Cete, are therefore called Sea-monsters, not because they are Anomalous, but from their vast and terrible Greatness; and the chief of them, which is supposed to be the Whale, is termed Leviathan, whom God himself hath largely described elsewhere, and saith of him, Upon all the Earth there is not his like, he is King over all the children of Pride, I suppose, in respect of his great Bulk and Strength generally; though his strength in proportion to his Bulk be not so great as of many Terrestrial Animals, especially the Elephant, which is also termed Behemoth, and who in that respect is said to be Chief of the ways of God. But Fowls are of the least Bodily Magnitude, though their Spirits be of an higher Kind than Fishes, and yet more allied to them then to Beasts, and therefore made in the same Day with them; and so it is also observed that their Brains are more Conformable to the Brains of Fishes, and the Brains of Beasts to the Brain of Man. The bodies of Fowls are less, because the Air in which they were made to fly, is a more Rare and weaker Fulciment than Water, though otherwise their flying is Analogous to Swimming, and such a kind of Sliding or Creeping, and their Wings and the Motion thereof to Fins and the Motion thereof: and as they were not produced out of the Air, nor their bodies formed of it, (for, as I said, all Animals as well as Vegetatives are Terraqueous) so neither of the Water, as Fishes; for it is not so said of them, but as it is Originaly, Let Fowls fly in the Firmament of Heaven: and the other words following, and every winged Fowl after his Kind seem rather to refer to God's Creation of them both in that Day, then particularly to their Creation out of the Waters: and it is said afterward of them, as well as of Beasts, And out of the Ground God form every Beast of the Earth, and every Fowl of the Air: but whereas plainly it is said that Fishes were produced out of Water, and Beasts out of the Earth, and neither is so before particularly expressed of Fowls; I suppose they were made of some more equally Mist Terraqueous Substance, wherein neither Water did so much Predominate, as in the bodies of Fishes, nor Earth, as in the bodies of Beasts: and accordingly the bodies of Fowls are of a middle Substance, not so Tender as of Fishes, nor yet so Fi m and Solid as of Beasts. But Fowls, though they be generaly Oviparous as well as Fishes, yet also Procreate by Copulation, and not by Exclusion of the Seed Immediately, as Vegetatives, and as Fishes generally are Procreated; nor yet by Gestation in the Womb until there be a Formation of the Foetus, as Beasts; which is a more perfect Birth, and proper to Superior Animals. Certainly they excel Fishes in their Spiritual Faculties of Sens, and Imagination, as in their Singing, Nidification, and the like; as they are Inferior to Beasts in Imaginative Ingeny, and Act generally. And whereas there are some flying Fishes, as they are commonly called, so indeed they are not Fowls, but Fishes, which generaly live in the Water, as others, and only fly above it so long as their Wings are wet, which maketh them to be more stiff and strong, as Sails are stiffened by wetting: and so Water-fowls are not Fishes, but Fowls, that generally fly in the Air, though they can also dive in the Water, and continue there so long as their Breath lasteth, as we say; and so Otters, and the like Amphibia, are Beasts, and no Fishes: and though there be Aquatical Infects, which afterward prove Flies, yet this is no Transpeciation, but the Worm, both in Earth, and Water, is only the Embryo, or Inception, of such flying Infects, as the Vegetative Embryo is of a Sensitive Animal.  
II. Having thus far discoursed of these two Kind's of Sensitives, Fishes, and Fowls, generally, according to my Intention, which is only to Elucidate the general System of the World, as God himself hath declared it unto us in this Divine History of Creation, and to confer Scripture and Nature together, I shall now proceed to discourse of Sensation in the same general manner, having already declared what I intent thereby; that is, a Life with Imaginative Perception, and Spontaneous Appetite, whereby the Animal doth not only Act and Operate, as all other Inferior Natures, but Perceius what it doth, and Consents to do it; and so also Contemplates, and accordingly Affects, or Disaffects the Object, about which it is conversant, and Exerciseth its Operations: which is a Double Operation, and not such a Simple, Imperceptive, and Involuntary, or Non Spontaneous kind of Operation, as there is in other Inferior Agents; but also with a Sensitive Enjoyment thereof, and of itself, and its own Operations, in a Living manner by Perception and Appetite, as I said, which are the proper Faculties of the Sensitive Spirit, and that denominateth the Animal Sensitive; because Sensitive Spirits whereof Perception and Appetite are the proper Faculties are of an higher Classis, and far other Nature than the other Subordinate Spirits Vegetative and Elementary, and the Matter, which they so Subordinate to themselves, according to that Scale of Nature, as I have formerly showed: and as according to that Scale, Sensitive Spirits are Sensitive in themselves, and Subordinate the others Immediately, or Mediately, according to the several Degrees thereof, to themselves; so also their Operations are either such as they can Act and Exercise of themselves, and by their own Intrinsecal Power, or such as they only Command and Govern, but are Executed and Performed by the Inferior Spirits, Vegetative, and Elementary; but how the Sensitive Spirit doth thus Command and Govern the Vegetative Spirit, and that the Elementary, and the like, is not so easily Intelligible, because these several Natures are Classicaly different; and therefore also though the Sensitive Spirit Perceiveth what it doth, as I said, generally; because it is Sensitive, yet it Perceiveth not how any Vegetative or Elementary Operations are done and performed by those Subordinate Spirits in its own Compositum; because they are not Sensitive, nor can they, or the Sensitive Spirit by them, Perceiv what they do, or how the Work is done, farther than as it may have some Sensation thereof in itself; which is a manifest Evidence to me, that there are such several Spirits Classicaly distinct, and which, as I have said, are never Missed together in the same Sensitive, or Intellective, Compositum, because there are evidently in it such distinct and different Operations; whereof some are Sensible and Perceptible, and others are not: concerning which I shall discourse hereafter, and now Inquire into these Mysteries of Sensation, which though they be performed within us, yet are less obvious than other things without us: as any may better see how a Chick is form in the Egg, then how Augmentation is performed within his own Body. Also the higher any Nature is, the more Excellent, and Curious, and Difficult it is to be understood; And being now entered into this Region of Life, I am very conscious in what a dark Adytum I am, and how little Light others do afford me; but— dabi● Deus his quoque finem. Wherefore grounding myself upon his Word, I shall proceed. It is said, The Life of all Flesh is the Blood thereof, or as it is in the precedent words, the Blood of it is for the Life thereof. And here we shall see again how Scripture and Nature do mutualy Interpret one another. And I shall first collect from these words, that all Flesh, that is, all Sensitive and Living bodies, have a Blood, or something Analogous of whatsoever Colour or Crassitude it may be; and that this Blood is not only the Aliment or Nutriment, but the very Rudiment of the Life thereof, and indeed of the Flesh itself, and all other Parts of the Body Potentialy; as every thing is Nourished by that whereof it is Constituted: and thus it is well observed, that in the Formation of the Foetus, there is a Bubble of Vital Liquor, which first Moves, and so forms itself and its own Coat or Canale, by a Vital Heat Operating upon it; whereby, in the Fermentation thereof, the more Pure and Subtle parts are Congregated in and toward the middle, and the more Gross and Viscid are Segregated and amandated to the outsides; and there, as Milk heated, when it begins to cool, hath a little Skin in the Superficies, so this Congenerous Liquor, which is the Rudiment of Blood, and also of Milk, doth begin thereby to form a tender Tunicle, or Vein, for itself, wherein, as in a Canale, it also begins to flow: and afterward the Heart and all the Sensitive Body is form thereby: and as it doth thus Constitute the Body, so also it doth Nourish it; and for that purpose passeth through the Heart into the Arteries, into which it is Impelled by the Systole or Contraction of the Muscular Heart, and Pulls thereof, (which is continued, though less and less, in and through all the Arteries) and through them passeth into the Flesh, and Veins, and so into the Heart Circularly: which, most true and very Curious Observation was not understood by the Ancients, nor easily admitted by Moderns; because the Passage thereof, without the help of Anastomases, is so hard to be conceived; but as all Truth which is founded in Nature, and not only in Notion, though never so Difficult and Inexplicable, when it is once offered to Mankind, will work out its own way (whereas Error, though never so Plausible, will soon be confuted by it, when they are Committed and set● together) so hath this Truth prevailed, and must prevail, because it is Truth: and I thus explicate it to myself. I suppose the Veins and A●tery▪ to be several Canales, not running one into another at one end, but at the other meeting at the Heart, as at a Watermill, which receiveth the Blood out of the Vina Cava, as one of the Canales, and dischargeth it at last into the Aorta, as into the other Canale; and the Flesh to be as a very Spongy ground, between these two Canales: I say the Water discharged from the Mill will flow in one Canale with a Pulls, less and less, according to the Strokes of the Wheel; which we will also suppose to be so distinctly and equally caused by every Spoke thereof; and because it cannot freely pass in that Canale where it hath no farther Passage and Vent, and may soak into the Spongy Earth between it and the other Canale, it will so soak into them; and also supposing it, being in that Canale, to be raised higher (by any Engine or otherwise) it will then flow in that Canale to the Mill back again, where it hath a Passage and Vent; as, though Water will not easily flow of itself, but be detained in a Sponge full of it, unless it be pressed, or more Water come to the Sponge; yet it will flow together freely in any Ca●ale where it hath a Fall, or any other Impuls'; which though in this Scheme must be supposed, yet is so Realy effected by the Natural Power of the Living Body, as I shall show▪ ingrafter. Again, as the Blood by this Circulation and 〈◊〉 thereof doth pass into and Nourish all the parts of the Body continualy, (which are Potentialy in the Blood) and is the Nutriment of the Life thereof; so also it is the Instrument of all its Living or Sensitive Operations: for from the Heart it passeth not only into the Aorta, but also into the Carotides, and so to the Brain, wherein it is again purified and rectified, and from the Brain discharged into the Nervs, wherein, as well as in the Brain itself, it is the Instrument of all Sensation, both Perceptive, and Motive: and this Nerval Succus is also that, which I call Blood, according to Scripture, which doth not distinguish it into Venal, Arterial, and Nerval Blood, but Comprehends all under one common Name, Blood; because it is indeed one Continuous Flux, as the Ocean is one, though where it flows into several Seas it acquireth several Names. Having thus premised and stated the Phaenomena, I come now unto the grand Difficulty, how all Sensitive Operations are, or can be, so curiously and wonderfully effected by the Spirits Elementary, Vegetative, and Sensitive. And first, as I formerly said, I conceiv that there is a proper Elementary Mistion, which is Subordinate to every Vegetative Spirit, as well as a proper Vegetative Spirit, which is Subordinate to every Sensitive Spirit; and in this Mistion we commonly take notice of two Elementary Qualitys, which are indeed most notable, that is Heat, and Moisture, and which we do therefore Eminently call Innate, Vital, and Radical; but certainly we cannot conceiv that the Heat is without any allay of Cold, or the Moisture of Dryness; for than they should be so Vehement and Excessive, that they should not be Vital and Radical, but Mortal and Final: wherefore there must be such a Temperament of all these four Qualitys, and consequently a Mistion of the four Elements, and Elementary Spirits, wherein they do Subsist; and as these four Qualitys are susceptible of More and Less, and thereby of many various Degrees, so according to the Arithmetical Rule of Changes the various Mistions thereof, besides other Simple Elementary Qualitys, may be Innumerable unto us. Now the Vegetative Spirit▪ to which t●e Elementary are Immediately Subordinate, doth Collect and Contemper for itself a proper Mistion, and fit Temperament thereof, such as Naturaly it requireth; that is, such as God himself, when he had first prepared the Elements, and after them Vegetatives▪ ●n making of Sensitives in this Fifth Day, did then Collect and Contemper for the Vegetative, and so prepared and instructed the Vegetative for the Sensitive Spirit, according to every Kind and Species thereof; which was, as I have showed, the Original Generation or production thereof, and first Institution of all Generation and Corruption, according to which all Successive Generation doth and ever shall continue unto the End and Corruption of this whole Elementary World. And this proper Mistion is not only the Crasis, but also the Crisis of the Life of the Animal: for as it is Subordinate to the Vegetative Spirit, it is Oeconomical, and such as doth according to the Original Rectitude and Temper thereof Naturaly Increase to an Acme, and from thence Decreas again to a Period; unless it be Violently disturbed or altered; which is the true cause of all Diseases (which we therefore call Distempers) but if there be no such Violence offered unto it, than the Sensitive Animal doth continue from the Birth until the Death, or Dissolution thereof, (like a Lamp which goes out only for want of Oil) in sound and perfect Health, yet with such Degrees and Variations from one Stage thereof unto another, as I have formerly showed: and though according to the State of this Original Temperament the Thread of one Animals Life, as we call it, may be stronger or longer then of another, yet I conceiv it is always according to this first Vital or Radical Mistion or Temperament, in which the Constitution of every Sensitive Body is founded; and though Augment and Decrement, as well as Nutrition, be of the Vegetative Spirit, yet it is also by this Elementary Mistion, which that doth Subordinate to itself, but cannot alter any Primigeneous Error therein, which is Naturaly in it, though both Nature and Art may Cure Violent Accidents; and though Nature doth of herself always intent the Best, as she did obtain it in this first Creation, when all things were made Good and Perfect, yet being now blasted, there is always some Error, more or less, appearing therein; and especially since the Flood, wherein the Secula were Abbreviated Extraordinarily by a farther Curs and Punishment of Sin: and yet also before, there were Natural Bounds set by God in the very Principles of Generation itself, as well as he hath set Bounds to the Matter and Body of the World. Now, whereas I say, that in Generation this proper Elementary Mistion and the Temperament thereof is Governed by the Vegetative Spirit, I do not intend therefore that the Vegetative Spirit is first produced; for as in the first Creation, so still the Elementary Spirits are before the Vegetative; but I say that the Vegetative Spirit, which then begins to be produced, doth by and with the proper Mistion of the Elementary Spirits so begin to Operate and Contemper them; and is, as I conceiv, that Operator or Motor therein, which is called Punctus saliens, and the Architect of the Body, and which being also Oeconomical and Periodical in itself, doth accordingly Govern the proper Mistion as Subordinate to itself. And whereas not only Elementary, but also in and with them Vegetative, and Sensitive Spirits, are Confounded and Coagulated in their Chaos, without any Actual Oeconomy, or Individual Compositum, all the Potential Principles thereof are collected in the Seed, and prepared by the Generator; not only in Herbs, and Trees, which is sensibly Evident, and acknowledged by all, but also in all Sensitive Generation of Fishes, Fowls, and Beasts, which is denied or doubted by some; whereas almost every where in Scripture, not only the Foetus of Beasts, but also Children are termed the Seed of the Man, as well as of the Woman; and so were said to have been in the Loins of the Man, as well as to be in the Womb of the Woman: nor can the Woman Naturaly Generate without the Man, any more than the Man without the Woman: And whereas it is Curiously observed, that no Seed appears in the Womb after Copulation, this indeed shows the way of Impregnation not to be, as hath been supposed, by the gross Matter of the Seed, appearing there as in the cold Air, but that it is more Colliquated Attracted and Imbibed, whereby the Womb is Imbued therewith, and so also with the Woman's own Seed, and thereby she is Fecundated; and so is the Egg or Seed of the Hen by the Seed of the Cock; which, I conceiv, appears Sensibly by the Procreation of Fishes, wherein the Seed of the Female being Ejected is Imbued by the Milky Seed of the Male Superinjected (and so is the Seed of Man said to be poured out as Milk) and also by the Wombs of other Sensitives, which thereby become more replete, moist, and lubricous; (as the Womb of the Earth is by Rain) and so the Female is said to Conceiv the Seed of the Male: and as the Blood is the Life, or for the Life of the Generator, as I said, so the Seed is a Decision and farther Concoction thereof in the Testicles; that is, not only of the Venal, and Arterial, but also of the Nerval Blood; as sensibly appears by Evacuation thereof, which very much affects the Brain; when Pythagoras called it Stilla Cerebri; and Castration doth Effeminate and strangely alter the Habit of the whole Body. Nor is it more difficult to conceiv how the Seed should so Imbue the Substance of the Womb Internaly, and Impregnate it, and thereby the Egg, then how the Blood Venal, Arterial, and perhaps also the Nerval, (as it seemeth by the Seed) should Penetrate and Invigorate the Flesh, and other Parenchymes, and the whole Body. And hereby we may understand how fallacious Sens and Experiment is, and not to be trusted alone, without the Harmonious Concurrence of Faith and Reason, even in Sensible things; for thus if we go never so little beyond the very Sensation itself we may soon be deceived, and unless we be very accurate, our Sens may deceiv itself in the very Sensible Phaenomenon. The Sensitive Spirit, as I suppose, is not produced assoon as the Vegetative, to which the Elementary are Immediately Subordinate, and therefore until that be produced in some Embryonical Inception, there will be only an Elementary Mass: but the Vegetative Spirit beginning to come forth out of its Chaos, in and with the fit Mistion which it requires and Governs, there appears something like a Life, which yet is only Vegetative; and though the Sensitive Spirit be also then latent in the same Chaos, and be ready to issue forth assoon as the Organical Body is Completed in all the Constituent parts thereof, though at first more Rudely and Embryonicaly; yet until then, it doth not truly Live, nor Operate Sensitively with Perception and Appetite; which is therefore called, The time of Life; and accordingly, as is supposed, was the Judgement of Life or Death, for striking a Woman with Child, whereby she miscarried: but, as I said before, there is first an Operation of the Vegetative Spirit and Organisation of the Body; and so not only the Vital Heat doth Move the Liquor, by Rarefying and Impelling it, but there is also the Punctus Saliens, Regulating that Motion, and the Body Moved, by its Plastical Virtue; as when the Glass is heated in the Furnace, and thereby in Fusion and Motion, the Glass-man by blowing doth Effigiate it as he pleaseth, whereby he doth also Move it this way, and that way, according to his Art: and so doth the Vegetative Spirit Move that Rudimental Liquor Naturaly by its own Plastical Virtue, whereby it doth Effigiate the whole Body, which cannot be without Motion: and so the Systole and Diastole of the Heart indeed are not Elementary Motions, but Vegetative; for Heat, the chief Elementary Mover, doth not Contract, which is the Motion of the Systole of the Heart, but Expand, which is needles therein, for the Diastole is the Natural Expansion of the Heart itself. Also it is Regular and Reciprocal, such as scarcely any Elementary Motion is of itself: for so though the Motion of Tides be Elementary, and also partly of the Matter, and Pondus thereof, in the Fall of the Water, first one way, and then another, as I have showed; yet it is Regulated by the Cours of the Moon, which itself also (as all Motions of Aethereal bodies) is indeed Regular, but not Reciprocal; and I suppose these, and such like are Critical Symptoms of Vegetative Motions; and so, as I have said, Elementary Motion of itself is of Rarefaction and Condensation, and not of Expansion and Contraction, whereas there is a Contraction of the Heart in the Systole; though, as before, I conceiv the Heat of the Blood and Elementary Motion thereof by Rarefaction and Impuls' to be Subordinate and Subservient thereunto, and that thereby the Pulls is more Vehement, and the Blood in the Veins Impelled; otherwise without any such Natural Instrument to raise it, (like Water by an Engine) as I have showed, I do not well see how it can ascend in the Veins, but rather that both Concurrent Motions are needful and requisite to cause the whole Blood in a Man's Body to Circulate about twelv times in an hour, as it doth continually; and plainly in Exercise and Contention, whereby the Body and Blood is heated, the Pulls is more quick, and less when it is Chilled with Cold: (and so Moisture applied to the Heart taken out makes it to Move again). And clearly these are no Sensitive Motions, because we do not sens them, as we do Expulsion and Retention, which are Vegetative by Expansion and Compression, as well as Sensitive, and Spontaneous or Voluntary, and so far we may perceiv the Operation, but we know not how the Vegetative Spirit doth Expand or Contract by its own Specifike Power: and so the Sensitive, yea the Intellective Spirit of Man, though it doth Perceiv whatsoever it doth itself, and how it Commandeth the Inferior Spirits, yet doth not Perceiv how they do Obey and Perform; as, though I do very well Perceiv that I do See, Hear, Move, or the like, yet I know not how these Operations are Performed in me by Vegetative, and Elementary Instrumentalitys, whereof the first and most common is Blood, but Immediately and Principaly the Nerval Blood, or Succus. Now whereas Physicians say, that there are three sorts of Spirits, Natural, Vital, and Animal, (which I confess I do not so well understand, or that there are any such Spirituous Corpuscles in the Blood which do Invigorate it) I conceiv rather that it hath itself, and in its own Substance, all those Qualitys which they attribute unto such Corpuscles; and which I shall so call Animal Spirits, or Spiritual Qualitys, very Pure and Powerful, and the most Refined of any thing that is Elementary; and I suppose that they are so Prepared by the Vegetative Spirit, and are the most Immediate Instruments of the Sensitive Soul in all its Sensations; and so, as the Stoics say, Vincula Animae & Corporis, whereby there is such mutual Conversation between them: for certainly by their Instrumentality we See, Hear, Imagine, Affect, and Move the Body Sensitively with Perception and Appetite: and so we find that the Brain, wherein they chiefly Reside, works, and grows hit, and that they are Exhausted, and must be at least every Night Recruited by Sleep; wherefore since plainly there are such Animal Spirits, or Spiritual Qualitys, Subsisting in the Nerval Blood, or Succus, I will adventure to inquire farther into them. And, as I said, this Nerval Blood, which hath passed through the Heart, and was there once before Refined and Subtilised, doth ascend into the Brain, and there is again Refined and Purified by the Concoctive Faculty of the Vegetative Spirit in another manner, and for other uses and purposes: wherefore the Brain is not so Calid, nor Motive, but more Cool, Moist, and Moderate, wherein the Vegetative Spirit doth Temper this Arterial Blood, Percolating it through the Maeandrous Passages thereof, and so Qualifying, and Concocting it, and producing the Animal Spirits, or Qualitys therein, for the service of the Sensitive Soul; as it doth Temper and Digest the other Blood, for Nutrition, and Augmentation of the Sensitive Body, and for Generation, and other such Inferior and Subordinate Uses: and from the Brain, as the Fountain, this Nerval Succus is diffused into the Spina, and Nervs, as the Streams: being indeed of a wonderful Purity, and Vigour, whereby it hath not only Potentialy the Species of Sensibles (as Extension hath all Figures in itself Potentialy) which the Sensitive Spirit can call forth and Elicit; but also a very great Strength, which the Sensitive Spirit likewise Governs, like a well managed Horse, how and when it pleaseth. And certainly these are the most Spiritual Extractions, Powers, and Virtues, of Elementary Spirits, and the most Subtle and Sudden Artifices of Vegetative Spirits, and most like to Sensitive and Intellective Notions and Motions: and therefore the Immediate and most apt Instruments of those higher Spirits, and of their Operations; and which plainly discover the Combination between Superior and Inferior Spirits, as I shall show hereafter. And though I doubt, that heerin I may seem Novel and Curious, yet I shall show how far I satisfy myself concerning them, whereof I do thus conceiv; that this Nerval Blood, or Succus, is, as I said, a most Refined Elementary Substance, prepared by the Vegetative Spirit for these Uses and Services of the Sensitive Spirit; and that as in the four Elements, and their Mistion, there are Potentialy all Sensible Qualitys, which are variously Actuated therein, and many of them very Momentaneously, as Light, Colors, Sounds, and the like, and so also Magnetike Virtue, and such other more Subtle and Pure Q●alitys; and also their Irradiations and Species Abstracted thereby as Colorate Species by Light, and the like: so the Vegetative Spirit, at the Command of the Sensitive, doth by another more Spiritual and Plastical Virtue Actuate these Spiritual Qualitys, as it doth Corporeal Figure, and the like Affections of the Matter, and more Gross Elementary Qualitys, in Effigiating the Body, and producing that proper Mistion of the Elements, which it requires and Subordinates' to itself; and also doth Extract some other Internal Emanations and Species thereof, more Subtle and Pure than the External Emanations and Species of Colours, and the like, though not so Vivid and Permanent, but like Spectres and Ghosts of the deceased; both which the Sensitive Spirit doth also Irradiate, and thereby the Imagination Internaly Contemplates them, when the Sensible Object is present, and also when the External Species depart and are absent. Like unto a Man, who beholding his natural Face in a Glass, for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of Man he was: where are expressed or intimated, all the several Degrees of Purification and Sublimation of the Species; that is, both the Immediate Species Emanant from the Colorate Face to the Speculum, and the Reflection of the Image or Picture thereof to the Ey of the Man beholding himself thereby, which I call External, and which when he goeth his way and departeth from them, do also depart from him; and so he forgetteth them, but still he hath some Internal Vision thereof in his Imagination, which is by another Internal Species, as the Type of the former, or an Vmbra, and as it were an Apparition, which very suddenly appeareth and disappeareth, so that a man Comparatively is said to forget what he before beheld. Now certainly the External Species, either Direct, or Reflex, which are Emanant from the Face, and Reflected from the Glass, when the Man goeth his way and departeth from the Speculum, do no longer continue in his Ey, or Optic Nervs; for it was the Species of the Colorate Superficies of his Face, which is Emanant Directly outward, and was Reflected toward the Ey only by the Glass; and when he removes his Ey from the Glass, that Reflection to the Ey ceaseth, and then it is as if any other Directly Visible Object were removed from the Ey, whereby also the Species Emanant from it, and Subsisting in it, are removed, and so the Vision ceaseth: and yet there is such another Internal Vision by the Imagination, as I have showed, and every Man may sensibly perceiv in himself; though, as the Scripture very Curiously intimateth, he hath a weaker and shorter representation of his own Face, whereof he beholdeth only the Reflected Image in a Glass, then of the Face of his Wife or Child, which he beholdeth Directly and more Immediately. Now certainly the Imagination cannot so behold Internaly without some Internal Species, as the Ay cannot see External Objects without such an such an External Species: and this Internal Species is not any such Image of the External, as that which appears in the Speculum by Reflection is of the Direct Species, but another thing Separate from it, when the Object, and all the Emanant and Reflected Species thereof Subsisting in it, are absent and wholly removed; and of another Nature far different from the former; and more spiritual and Phanstatical, and Transient as Thought; nor can it Subsist in the Imagination itself, which is a Sensitive Spirit; because this is the Species of some Sensible Quality, which is Elementary; and so are all the Species thereof, whether External, or Internal; nor is it so Actuated and produced as they, by any such External Irradiation, as Color, or by any such Motion as Sound, and the like; but only at the Command of the Imagination, which being a Faculty of the Sensitive Spirit, and such Contemplation of External Sensibles by these Internal Species not being performed without them, nor by any Intrinsecal and Specifike Power of the Imagination alone: therefore it must be, as I conceiv, by the Mediation of the Vegetative Spirit, which first prepares this Elementary Substance, or Succus, wherein they Subsist Potentialy, and when the Imagination calls for them, doth Actuate and produce them; and so when the Imagination doth Animadvert, it doth Irradiate them by its own Light, as I may so term it, which is yet more Spiritual, and Sensitive; and thereby doth so Contemplate all Sensibles in such little Types and Images (wherein they are Pictured in Small) and so very Subtle and Spiritual, which is indeed very admirable: and so also is Sensation by the External Species, which in the Ey and Optic Nervs are very strangely Contracted and Subtilised, as I shall show hereafter. And now proceed from these Spiritual Species, which are the Instruments of Imagination or Speculation, to consider those Spiritual Potestates, which are the Instruments of Appetite, and Spontaneous Motions; and these also may be in the same Nervs, and Nervous Succus, together with the others, for so all the Nervs are generally Tactive as well as Motive; and this sufficiently convinceth me that they are neither of them any such little Corporeitys, as is supposed, which cannot probably be together in such little Cavitys without disturbing and disordering one another; whereas clearly such Spiritual Qualitys may so Subsist together in the same place and not to be Confounded, or Mist (as two Lights) and so though they be Heterogeneous and of different Natures; as Light and Heat (which heerin are somewhat Analogous to these two Spiritual Qualitys in the Nervs; that is, the Perceptive are as Light, and the Motive as Hea●) yet they may well consist together. And as the Species, which are the Instruments of Perception are, as I said, of an Elementary Nature, so more manifestly are the Motive Spirits, which are sensibly excited by Heat, and dejected by Cold, though they be both in themselves far more Spiritual and Aethereal than these common Culinary Qualitys of Light and Heat; for, as I have said, these Motive Spirits are such and so prepared, that they Move not at all; but are in their Potentiality as the others, until the Appetitive Faculty of the Sensitive Spirit Command them; and then the Vegetative Spirit, which by its Plastical Virtue did prepare them for this purpose, doth Immediately Actuate and produce them; and so they, like Gunpowder Incensed, suddenly and strongly Move the Body; and yet no more or any other parts thereof, nor in any other manner, then according to the Imperium of the Sensitive Spirit, and the Specifike Power thereof; which is the first Mover itself; and doth so Move them, as the Imagination doth Contemplate the Species Actuated and produced by the Vegetative Spirit; though the Motion of the Body be Immediately by the Vegetative Spirit, and Motive Animal Spirits themselves; as the Immediate Representation is by the Species: and so I conceiv that the Sensitive Appetite also Moveth these Motive Spirits, not as a Coachman doth Exhort his Horses only with his Voice, but as he Governeth them with the Reins, whereby he guideth the Coach, and causeth it to go this way, or that way as he pleaseth, though it be Immediately drawn and Moved by the Horses, as the Body is by the Vegetative and Animal Spirits: and this is the Gubernation that I intent, whereby the Superior Spirits thus Govern the Inferior, that is, not only by a bare Imperium or Command, but a Spiritual and Superior Motion, which I call, Gubernatio, or Guiding, respectively according to the several Natures of the Motions; but always according to its own Nature, and the Specifike Powers thereof, that is, Spiritualy, and Sensitively with Perception and Appetite, and not without them. Thus when the Sensitive Spirit would Imagine, it Commandeth that such Internal Species be Actuated and Produced, which it also, as it were, dictateth and calleth for what it would have, and itself also Irradiateth and Contemplateth them; and though, as I have showed, they are indeed of an Elementary Nature, Prepared, Actuated, and produced, by the Vegetative Spirit, yet the Performance is so Consentaneous, that we are apt to think, that our Imagination doth Create all its Phantasms in itself, and of itself; (as Poets are so Poeticaly termed Makers). And so when it would Move the Body it not only commandeth that the Motive Spirits be Actuated and produced, or that, as I said, the Horses be made ready, but it also by a Superior Motive Power Guideth and Governeth them so Spontaneously, that we are apt to think that our very Soul doth Move the Body Immediately by its own Impuls' of the Appetite and Will, and without any such Instrumentality of our Vegetative, or Elementary, Motive Spirits; which yet we must acknowledge, since we plainly perceiv, that if there be any defect in them, the Operations of the Soul are also defective; yea many other very Curious Artifices and Motions of these Inferior Spirits in our own bodies, (that is, such as be not so Immediately Subservient to the Sensitive Operations of the Imagination and Appetite) are performed without the Imagination or Appetite; as Nutrition, the Motion of the Heart, and the like; which we therefore call Involuntary, because therein the Vegetative and Elementary Spirits do not Ordinarily attend the Command of the Sensitive Spirit, nor are Governed thereby. Yet also, as they are such proper Inferior Spirits Subordinate unto it, and Conjunct with it in the same Compositum, so there is, as I said, and shall now show, a very notable Combination between them; which may plainly appear by many Extraordinary Effects, and such as may strangely vary and alter them: thus, as I have formerly observed, Mirth helps Digestion, and is as it were the Nurse of Nutrition, whereas the Sorrow of the World worketh Death: and these Sensitive Affections not only cause several Motions of the Blood, and Alterations therein, but also in the very Systole and Diastole, and Palpitations of the Heart; and, which is yet more Notable, in the very Generation of another Individuum: and not only the Motive Power of the Appetite, but also the Imagination itself doth strangely Operate heerin; as we commonly say, Conceit may do much; that is, concerning any thing which is Internal, either in our Mind, or Body, yea in the very Foetus, while it is in the Womb, and Nourished by the Parent, and is yet as it were some part of the Compositum thereof; especially while it is more Young and Tender, and more capable of such Impressions; but chiefly in the very Act of Generation (which jacob knew, or was Supernaturaly taught and assisted by the Angel, who appeared to him) for as it grows more Perfect in itself, and is nearer to Exclusion, it becomes more Separate from the Parent, and another Compositum in itself, and more firm and strong, and so less capable of Impressions by another: and thus I conceiv, that the Imagination or Appetite of the Father doth not Operate upon the Foetus in the Womb of the Mother, nor of an Hen upon an Egg Excluded, whiles she Incubates, and is hatching it. But the most wonderful thing is, how the proper Vegetative Spirit of any Sensitive Animal, by the Command or Intimation, of the Sensitive Imagination and Appetite, so Fancying and Affecting some other Vegetative thing, should Actuate and produce in the Foetus, not only Signatures thereof, but also somewhat of the same Vegetative Nature: as I have been very credibly informed of a Person, whom I well knew, and have often seen the Mole on his Chin, which was said to have been caused by a Cherry thrown at his Mother, while she was Pregnant of him, in a Frolic among Ladies who were then eating Cherries; that every year in the Season when Cherry trees begin to bud, the Mole began to bud, as I may say, and so ripen more, and at last put forth some little Tufts, and be very angry and troublesome; and then again, as the Season of Cher●ys departed, to decreas likewise, and be less sensible; whereby it did plainly discover something of the Cerasine Nature, Inoculated as it were into the Body of a Man. Whereof I know no other account to be given, but only this Combination and Cooperation of the Sensitive and Vegetative Spirit: and though, as I have showed, there is no Universal Spirit, or Anima Mundi, from which such particular Spirits may be derived and produced in any bodies whatsoever; yet it is truly enough said, Omnia Animarum sunt plena, if it be rightly understood; that is, as in the first Chaos the Spirits were latent in their proper Elements, out of which they were produced in the Six Days, so still there are Aethereal, and Aereal, Spirits in Aether, and Air, out of which Comets, and the like Aethereal, or Aereal, Meteors may be produced; and so the Terraqueous Globe, or the Cortex thereof, is Pregnant not only with the Elementary Spirits of Water, and Earth, but also of Vegetative and Sensitive Spirits, which while they are therein, as in their Chaos, are dispersed and diffused, and so Confounded as in a Coagulum, Inane, and Inform, that is, without any Oeconomy, or Inviduality, which is afterward Actuated and acquired by Successive Generation still producing them according to the Archetypes or Protoplasta of Original Generation Instituted in their first Improper Creations, as I have often mentioned: and though they cannot always attein their Regular Perfections according to the Law of Nature, yet there may be several Degrees thereof to which they may arrive, and so their productions be more or less Anomalous or Monstrous, by reason of many Obstructions and Defects: whereof the greatest is the general Curs of Nature for the Sin of Man; so that now indeed, both he, and all this Spectable World, which was given unto him, and all things therein, have some Monstrosity in them; and there is now none of them exactly Perfect according to the first Instituted Law of Nature, but all are Heterocliticaly Redundant, or Deficient: and though we take less notice of others, yet some are so mishapen, that we Eminently term them Monsters; and others such Imperfect Inceptions, that we hardly discern any thing of the Specifike Nature therein: and such I conceiv this Cerasine Meteor, as I may so term it, in the Body of Man to be; whose Cerasine Spirit, though the Compositum thereof was Corrupted by Eating and Conversion into the Nutriment of the Mother, and consequently of the Child in the Womb, yet was latent in the new Compositum Generated by that Corruption; and that by the Imperium and Impression of the Mother's Imagination and Appetite working on her proper Vegetative Spirit, and that on its own Nutriment, the Cerasine Spirit was Equivocaly, and very Rudely and Imperfectly produced; For thus, as I have said, the Vegetative Spirit doth Actuate and produce Elementary Mistion, Qualitys, and Species, as Subordinate and Subservient to itself, though Classicaly different; and so it may also Imperfectly produce another Vegetative Spirit, which is of the same Classis with itself, as well as one Spirit of the same Classis may, be Mist with another; and thus I conceiv, that as there apparently is an Individual Oeconomy in every particular Compositum, so also a Specifical and Classical Polity, Subordination, and Combination of several Natures, especially in the same Compositum: and that thus the Sensitive Spirit by its own Specifike Facultys doth Command and Govern its own proper Vegetative Spirit, which also by its own Specifike Powers doth Serv and Obey it; and likewise Order and Govern the proper Elementary Mistion that it requireth, which accordingly doth Serv and Obey it Naturaly, with all Suavity and Facility: And thus as the Imagination doth more Spiritualy and Sensitively Irradiate the Species, whereby it doth Perceptively Contemplate them; so the Appetite doth also Sensitively enliven the Spirits, whereby it doth Spontaneously Guide and Govern them without any Violence or Reluctance; unless their happen some D●stemper and Disorder among them: and I suppose, that as there are these Confederacies and Combinations between Spirits, according to the Scale of Nature and Oeconomy thereof, so also there is a Subordinate Approximation, though no Participation, Communication, or Confusion, of their different Natures; and that the proper Vegetative Spirit of any Sensitive Animal is far more Excellent and Spiritual then of any Grass, Herb, or Tree; and of Superior Sensitives more than of Inferior; as of Fowls more than of Fishes, and of Beasts than Fowls, and of Man then any others: and so also that the proper Elementary Mistion which is Subordinate to Vegetatives, is more Excellent and Spiritual than any other Elementary Mistum; and of Superior Vegetatives more than of Inferior, and so of the Vegetative Blood which is the Instrument of Sensitive Life, as I have showed, than any others whatsoever.  
III. Having thus largely discoursed of this very Curious and Mysterious way of Sensation generally, whereby to make way for the Explication of the several Kind's of particular Sensations, I shall now also proceed to discourse thereof, and thereby to Confirm this general Doctrine of Sensation. The Senses are particularly Five; though they all Subsist in the Imagination, which is seated in the Brain, as I shall show hereafter, but they are rightly thus distinguished, because they are Realy several in themselves; for Oysters, and some such Imperfect Sensitives, have some of them, and not others, which they want not only Actualy, but also Potentialy; so that an Oyster may be no more termed Blind, or Deaf, than a Stone: and thus, though in every Classis all the several Species of that Classis have such Generical Spirits and Qualitys, as Denominate and make them to be of that Classis; as Oysters have Sensation generally, and therefore are Sensitive Animals Genericaly as well as Beasts, or any most Excellent Sensitive; yet their proper Sensation is Specifical, and Specificaly different; as every Grass, Herb, and Tree, is Vegetative, and yet every one of them, and every kind thereof, hath a proper Specifical Spirit, and Qualitys; as apparently they have their Specifical Plastical Virtues, which do so severally Effigiate them, and the like: and so also have Sensitives, so far as they are specificaly different, their several ways or manners of Sensation, as may also appear by the several Formation, Quantity, and Quality, or Temper of their Brains, and Organs; as the Eyes of some Infects are not Movable, and then they are Multocular, as well as many of them Multipedous; and Biocular Animals have also their Eyes of several Figures, and Coats, and Temperatures; and thus there are some such Generical Differences which vary the Classis; and they are greatest and widest, as Intellective, Sensitive, Vegetative, and Elementary; and some that vary the Species more or less Subalternately, as Fishes, Fowls, and Beasts; and of Fishes, Oysters, and Whales: and accordingly their Specifical Differences are more or less, but all less than Classicaly Generical; and some that only vary the Individuality, as the particular Individuality and Oeconomy of every Compositum; among which also there may be More or Less of the same Specifical Qualitys, but such as doth not vary the Species, and therefore is least of all; as Myopes do not see in such manner as others of the same Species, and yet their Sight is Specificaly the same with other men's Sight. And thus, as I have said, nothing of any one Classis doth, or can, partake of that which makes a Classical Difference in others; for than they should not Classicaly Differ, nor any of one Species of the Proper Specifical Difference of another, nor any one Individuum of the Individuality of another, otherwise they should not so Differ; nor of the Differences of their Spirits and Qualitys, whereby only we can know them, otherwise we could not so know them, nor affirm them to Differ: but contrarily every Individuum doth partake of the Specifical Difference, and every Species of the Classical Difference thereof; otherwise they should not be of the same Species, or Classis. And thus the Senses are more Genericaly Five, and may be more Specificaly as many as there are several Species of Sensitives, as well as they are Individualy as many as there are several Sensitive Individua. And whereas they are so said to be Fivefold according to their Fivefold several Organs, that is, their External Organs, Eyes, Ears, and the like, which also the Scripture doth often mention as such, generaly and Comprehensively (as it doth deliver almost all things of Natural Philosophy in that general manner, according to the first System thereof, and leave Particulars to our farther Search and Study); yet if we farther Inquire into them, we shall find that the Nervs, and Brain, and Elementary Qualitys, or Animal Spirits therein, and the Proper Vegetative Spirit, and Virtues thereof, are also Internal Organs, that is, Instruments of Sensation, as well as Eyes, and Ears, and the like Corporeal Organs, which are External: and indeed the several Organs do not make the Senses several, but rather the several Senses do require such several Organs: for the Corporeal Organ of Tact is the whole Body, or all the Nervs, which are Tactive, and every Organ of the four other Senses must have Tact or Feeling, which is the Sens of all Senses, as the Organ thereof is the Organ of all their Organs; and so is the Object thereof, which we therefore call the four first Qualitys (though otherwise they are not first more than others, as I have showed); and whereas the Objects of all the other Senses are Compounded of some such other first Qualitys, and probably cannot Exist without some fit Mistion of these four first Qualitys also, as Subordinately and Fundamentaly requisite in their Composition, though they are not Immediately Compounded thereof: so likewise the Object of this Sens, as it is in itself, is not all, or any of these four first Qualitys severally, but a Mistion or Composition of them, as well as the Objects of all the other Senses are Mist and Compounded of their several Principles: for indeed any of these four First and Simple Qualitys are too Vehement Sensibles, in themselves which would destroy the Senses, yea and all Sensible things, and one another; and therefore, as I have said, never Exist Actualy without such a Mistion, as their Elementary Spirits were so Mist in the three first Days, before which no Vegetative or Sensitive Nature could be produced, and so must continue as long as this present Nature, and from the Original Generation unto the Final Corruption thereof. Also all the Organs, both External, and Internal, do require the Vegetative Spirit, and Virtues thereof, Plasticaly to Form them, and Temper their Elementary Qualitys, and also to Actuate and produce their Animal Spirits, as I have showed: and this I conceiv to be the very Organism of all the Organs of Sensation, and Instrumentalitys of the Sensitive Spirit, wherein as Tact or Feeling is Ingredient, as I said, so it is in itself the Fundamental, and lest Fallible, and as it were Corporeal Sens; yet Contact of bodies, (as it is said, that nothing can touch or be touched but only bodies, and so indeed there must be a Contact of all bodies without any Discontinuity or Vacuity, as I have showed) which is Corporeal, and Tact which is Spiritual, do very much differ: for so Heat by its Emanant Rays may be felt at a very great distance without Corporeal Contact, as well as Light, or Colour, may be so seen; and yet it is also true, that as no other Operation, so also no Sensation can be without Contact Corporeal or Spiritual. Now whereas all Sensation is performed in the Brain, it is somewhat strange to conceiv how any Sensible Object, yea the most Pure and Spiritual, should arrive thither through all the Body, and the Nerval Succus, and all the Maeandrous Passages thereof; which certainly is not by the bodies thereof, that can not so penetrate and pass, and if they should, would rather disturb and confound the Brain; nor by any Effluvia thereof, which are also bodies, though more Rare and Subtle; nor only by their Emanations, for not only Sapours, and Odours, which are Effluent, and Light, and Heat, which are Emanant, but Cold, and Dryness, which are not Effluent, nor yet discovered to be Emanant, or very little, are Sensed; and so also Sound, which certainly is neither Effluent, nor Emanant, but Transient: but the Sensible Objects cause Sensation by Actuating their like Qualitys in the Body, or some fit● and Immediate Standard therein, as I shall now show, and not by Motion and Pulls of the Brain, as I shall show hereafter; nor by any such Gross and Corporeal Contact, or less Spiritual way, but such as is the most Pure and Spiritual, whereof any Elementary Nature is capable, that is, by those very wonderful Animal Spirits in the Nervs, as most Similar and fit Instruments of the Sensitive Spirit, and which, as I conceiv, are severally prepared in the several Nervs by the Vegetative Spirit, that doth so Effigiate and Qualify the External Organs, and also these Internal Instrumentalitys, whereby all the Nervs are furnished and instructed with their proper Spirits; and then the External Object or Species thereof Operating upon the Standard by Univocal Generation of like Qualitys, and they touching upon the Nervs, do Irradiate, Excite, and Actuate them; whereby they having the Types thereof always Potentialy in themselves, like a Needle touched with a Magnet, are suddenly, but not Instantaneously as is supposed, quickened, and enlivened as it were, from that very Contact to the Brain. And this is evidently seen in Juggler's Feats of Activity, as they are called, being so very quick and nimble, that they will throw a small black Ball out of one hand into another before your Eyes, and yet you shall not see it: and so in the common Experiment of a Firestick moved swiftly round, which seems to make a Firewheel or whole Circle thereof, though certainly the Stick be only in one and the same Point in the same Instant: wherefore as the Emanation of Light and Color, though it be most swift and Momentaneous, yet is not Instantaneous; so much less the Sensation of Sight, which requires some time, for the Species not only to pass from the Contact to the Nerv, but also to Irradiate and Excite the Animal Spirits therein; which plainly are so Excited and Actuated thereby in the Nervs, because when the Firestick passeth away from one Point to another, yet the Ey seeth it in that Point from which it hath passed, until it return thither again through the whole Circle; whereas the Emanant Ray of the Light of the Fire always is, and passeth away Simultaneously, with the Inherent Light in the Body of the Firestick: and therefore the Species in the Nervs, while it is newly Irradiated and Actuated, is more strong and vivid then afterward: but the Ray being past and gone, the Vision cannot be Immediately by that, but must be by something more Immediate, which, as I suppose, can be none other than what I have assigned; that is, the Irradiating Actuacting and Evoking of the Visive Animal Spirit, and the like Species therein by the Sensible Species; as the Sun by Illustrating the Moon doth Actuate and Evoke the Native Light which is Potentialy in the Moon itself, as I have showed: and this Sensation of the Senses, which is by the Instrumentality of the Sensorious Nervs, is that first Sensation, whereof I discoursed before, whereby a Man seeth another Man Directly, or his own Face in a Glass Reflexively; and which is therefore so Bright and Vivid, because the Irradiation, and Actuation is Immediately by the Contact of the Real Sensible itself; whereas the other, that is by Imagination or Contemplation of Phantasms in the Animal Spirits in the Brain, is but as a Spectre or Apparition in respect thereof, because it hath no such Irradiation by the Object itself, but is only Actuated by the Vegetative Spirit, and then Irradiated by the Imagination, as I conceiv; because as the Sensitive Spirit cannot Immediately Consubstantiate the Elements without the Mediation of the Vegetative Spirit, so neither can it Operate without the Mediation thereof: for as things are in Being, so they are in Operation; as plainly the Intellective Spirit of Man in this Conjunct State cannot Operate without the Mediation of the Sensitive Spirit; and so of the rest, according to the Scale of Nature. Also I conceiv that whereas this Operation of the Senses, which is by Elementary upon Elementary, that is, of Sensibles upon the Animal Spirits, is by Immediate Contact of the Sensibles; and so Light enters into the Ey, and Sound into the Tympanum of the Ear, and Odours into the Nares, and Sapours into the Substance of the Spongy Tongue, and the Flesh and whole Temper of the Body▪ is the Standard of Feeling: for unless we do admit Emanations of Cold, Moisture, and Dryness also as well as of Heat, I cannot conceiv how the Object itself and the Tactive Nervs can come together, whereby there may be any Contact between them, without which certainly there can be no Operation; for when I touch a Cold S●one with my Finger's ends, or other part of my Body, there are some Cuticles, if not Flesh, between it and the Tactive Nervs; so that there cannot possibly be any Contact: nor can the Inherent Cold in the Stone pass through the Pores unto the Nervs any more than the Stone itself, in which it is Inherent: and though it is true, that if a very fine Linen Cloth be girt hard and smooth about a polished Agate haft of a Knife, and a live Coal laid upon the Linen Cloth, it will not easily burn it, being defended by the Cold Agate; and so there may be some such short Emanations of those Qualitys, which are therefore less noted, then of Heat, and Light, and the like, which are so longinquous, and thereby more notable; yet I conceiv that the Immediate Contact is between the Flesh and Nervs. And it is to be observed, and well examined, what others affirm, that there may be Motive Animal Spirits, and yet no Tactive Spirits in the same Nervs; and there are Historical Instances of some such men who could work with their hands as well as ever, and yet not feel, though they were pinched, pricked, or cut; which I cannot deny, according to my former Hypothesis: for so I suppose, that several Animal Spirits being only Spiritual Qualitys, may be in the same Nerval Succus, and Substance, per omnia; and therefore also one kind thereof may Actualy be without the other, (as Actual Heat without Light); but then I suppose, that the Sens of Feeling being Fundamental, there cannot be any other Sensorious Organ and Nervs in the Body of any such man, without it, as the Eyes, Ears, Nares, Tong, and the like. And it is also to be Inquired, whether in such a Body the Flesh, which is the Standard, be not mortified or benumbed? and then there can be no Sensation, though the Tactive, as well as the Motive Spirits, be sound and perfect in the Nervs: and the constant Temperament of the Flesh, though it be also a Misture of the four first Qualitys, is not felt, because it is so Equal, and Natural, that it is also suitable to the Crasis of the Body, and likewise of the Nervs, and Tactive Spirits therein, and so doth not Offend, or any way Affect them, whereby there should be any such Feeling thereof, as when it is any way Distempered; and as we feel any Excess of Heat, Cold, Moisture, or Dryness, in the Flesh itself, so if any other Tactible Object, which is External, be Unequal and Excessive in any of those Qualitys, or otherwise not in every respect of all other Sensibility such as is in the Flesh itself, it doth more or less Offend or Affect it whereby it is felt; and so the Temperament of the Flesh is the Standard, which is varied by the Univocal Generation of any such Sensible Qualitys therein, which Immediately touch upon the Nervs, and from that Contact, and Irradiation of the Animal Spirits in the Nervs, the Sensibility passeth to the Brain, where the Sensation is performed. Thus Sens, which is itself a Spiritual and Living Faculty, requireth its own more Immediate Standard, and most Refined Spiritual Qualitys, or Animal Spirits, and the Spiritualy Plastical Virtue of the Vegetative Spirit, in the spiritual Operation of any Sensation; as I have showed in this Sens of Feeling (which is most Gross, and more Corporeal than others) and shall farther show in all the other Senses, and their Sensations. The next Sens to Feeling is Tasting; which therefore some have supposed to be only another manner of Feeling; and it is indeed by Immediate Contact between the Sapid Juice and the Tongue, which hath also a Saliva, that is, the Standard thereof, being in itself Indifferent to any Sapor, but when it is Infected by the Sapid Liquor doth convey it to the Gustative Nervs, whereby the Sensation is performed, as I have showed: Yet certainly, as Sapor is a different Sensible from all or any of the four first Qualitys (though there be some Mistion thereof in the Juice, that may be felt by the Organ of Tasting, which is also Tactive, by another Sensation) so is Taste a different Sens from Tact: and though all the Body doth Feel, yet it doth not therefore Taste, but only the Tongue, or palate, and this Sensation is most Sensitively and exactly performed by the Cuspis of the Tongue, where the Gustative Nervs meet together; as the Tactive do in the Finger's ends of a Man, or Tail of an Eel: and in the whole Tongue there is as it were a Source of Moisture, keeping it always Moist, and ready to issue forth, to temper any Dry, and convey any Actualy Moist Sapours to the Nervs: and if the Sapid Meat or Drink be not in the Mouth, but distant from it, yet the Appetite doth stir up Salivation, which is prepared to receiv it: whereby we may observe that Combination and Confederacy between several Natures which I have often mentioned, and which is indeed the true Sympathy, and the contrary thereof the true Antipathy in Nature. The next Sens is Smelling; which also is as like to Tasting, as Odour, which is the Object thereof, is like to Sapor, which is the Object of Tasting; and as Sapor is in the grosser Liquor, and Odour in the Vapour, so I suppose, that there is some Inodorous Vapour in the Nares, or Mammillary Processes, which is the Standard of this Sens of Smelling, as the Saliva is of Tasting; though it is more Subtle, and not so Discernible: and though perhaps the very Body of Vapour may pass into the Brain, and though also Sensation be, as I said, in the Brain, yet I do not conceiv that there is any Smelling thereby, and more than when Odorous Vapours descend into the Stomach, but that this Sensation also is performed like all the rest; that is, the Odorous Vapour entering into the Tonell of the Nares, and passing thereby to the Mammillary Processes, is there met and received by some such Mammillary Vapour or Exudation, and so conveyed to the Olfactive Nervs therein, and thereby to the Brain, where the Sensation is performed, by this way only, and not by the other without it. Nor are the Nares the Immediate Organ of Smelling, but only the Tonell, as I said, to convey the Odorous Vapour to the M●mmillary Processes, which are the very Organ thereof; as all the Senses, except Feeling, (whereof the Organ is the whole Body) have, besides their several External Organs, such Atria or Avenues to conduct the Sensible unto the Sensorious Nervs. So the Mouth is a Cavern, and the Nares, as I said, are a Tonell, and the Ears. Anfractuous Passages, and the Wea hath a Foramen, beside the Spherical Figure of the Ay, which causeth the Rays to Converge toward it. Also it is observed, that as Vegetative Nutrition is performed in the lower Coquine of the Stomach, so Sensation is in the Capitol of the Brain; and the Organs of the Superior and more Excellent Senses are higher and nearer to it. Th●s Feeling is principally by the Fingers, and the Tongue is higher than them, and the Mammillary Processes above that, and the Ears above them; and the Eyes above them all. Also the Ears are double; not only as the Nares, which are Bipartite (having a Bridge to strengthen them being such a Prominent part, and chief Ornament of the Face, and both their For amina meet again above it) but standing asunder on each side of the Head, to receiv Sound, which is Circumferentialy diffused▪ And so there are two Eyes, to receiv Light and Colors: and this double provision is made for these two Scientifical Senses, so as their Sensations may be performed by one alone without the other, though not so completely; for as by shutting one Ay, and contracting the Wea of the other, we see more distinctly, so we see less of the Object in Latitude; and common Sight is by both Eyes together; so that if an Object be placed at the tip of the Nose, you cannot well see it with both Eyes at the same time; because both of them moving together, as one turns toward it, the other turns from it; whereas, if the Object be more Remote the Rays come more equally, and less transversly, to both the Eyes. Yet though Hearing and Seeing be such high and noble Senses, they are not performed in the Brain only, like Imagination, and Appetition, but have their more External Organs, and Standards: for so Hearing needeth Ears; and there is also an Aura in the Tympana, which is a Pure, Calm, and Silent Air, included in them, whereunto the External Sound approaching, doth propagate an Internal Sound in it, as in the Standard (wherein all Sounds were before Potentialy, as well as in the open Air) and the Sound is Spiritualy propagated in it, as in the open Air, as I have showed; and not by any new Collision or beating on the Tympana, as hath been supposed. And so Sight hath not only its External Organs, the Eyes, (which have a very quick and tender Feeling, and are very curiously composed) but also a Standard therein, as I shall now show. Certainly Sight is not by any such Intentional Species Emitted, as the Ancients supposed; for the Eyes, as well as the Organs of all the Four other Senses, are made more fit for Reception then Emission; and the Light, which doth Irradiate the Colorate Object, doth manifestly with its Reflected Rays bring back the Actuated Species thereof to the Eyes, and so Intromitt them; and therefore there is no need of any such Extramission; though indeed in Seeing we seem to see the Object Outwardly, where it Realy is, rather than Inwardly, where it is not: which, I suppose, was the ground of that Error: whereas it is the Sens within, which doth behold the Object without, by Conjunction of both the Internal and External Lights, as I shall show afterward. Wherefore others consydering that the External Light doth penetrate the whole Ey, even to the Retina, and Fundus, have persuaded themselves that the Vision is there performed: but then we should see Visu Inverso, Backwardly, and not Forwardly, as indeed we do: and because the Rays do Intersect in the Ey above the Fundus, wherein they are Inverted, we should see the Image of the Object Situ Inverso, as indeed we do not. But I conceiv the true manner of Vision to be both by Intromission of the External Light, and Extramission of an Internal Light, meeting therewith in the Ey, though not passing out of it; whereby the Species of the Object is doubly refined, that is, first by the External Light Irradiating it, and Abstracting from it the Colorous Species (which are not Emanant of themselves, nor Sensible, as Emanant Heat, but must be thus first Purified and Abstracted by the External Light) and then again the Internal Light in the Ey meeting it, and being Irradiated and Affected thereby, as the Standard of Sight, hath its own Potential Species, which are yet more Pure and Spiritual, Actuated in itself; as well as in the Standards of all the other Senses, as I have before showed. And this meeting or Conjunction of both these Lights, is, as I suppose, in or about the Crystalline Humour, which Physicians rightly term, Speculum Oculi; though we do not see the Image therein Reflected from the Retina, and Fundus, where it is Inverted; for then again we should see it Inverted: but we see it foreright and Direct, according to the Refracted Rays of the External Light Intromitted, and Extramission of the Internal Light, there meeting with it, as I have said; as when we look through Perspicills or Spectacles: and though indeed in a Speculum which is Plane or Convex, as the Crystalline Humour is, we see the Reflected Image foreright and Direct, according to the Natural manner of Vision; yet we see it as the Object itself is, and not Inverted, as we should by such double Reflection, as I have showed: and such double Reflection would too much weaken the Species, and hinder Vision. Now that there is such an Internal Light, which being Incolorous in itself, is the Standard of Sight, as I have said, is acknowledged by Physicians, who call it the Bright Spirit of the Ay, which though in a dead Ey it be extinct, and doth not appear, yet is manifest by the great difference heerin between a living and a dead Ey: and you may easily deprehend it in your own living Ay, by depressing and distorting the Vitreous Humour in the hinder part thereof▪ whereby you shall perceiv a Golden Ring of Light, with a dark Meditullium in the midst thereof; which will not so appear by depressing and distorting the Aqueous Humour in the forepart of the Ay, wherein this Internal Light is not, but in the Vitreous Humour; which is next to the Optic Nervs: and by such depression and distortion, as also by any great blow upon the Ey, it is Conspissa●ed, and rendered Visible; yea the Sun, or any vehement Lucidity, if you behold it long, will so Irradiate and Actuate the Internal Light, that it will not soon be extinguished afterward: which also plainly shows, how External Species of Sensible Objects may Irradiate and Actuate the Internal, as I have said, so as they shall continue some time after the Objects themselves, and their Species, are removed. And the dark Meditullium is the Crystalline Lens, which by such depression and distortion of the Ey is rendered Visible, though otherwise it be only the Diaphanum of the External Light, and as it were a Speculum to the Internal Sight. Having premised this Hypothesis of the most Natural and Direct way of Vision, I recommend it, as I do all others, to more Exact and farther Examination: and as I have formerly presented Optic, as a very Scientifical Study, or Philosophical Light, I shall here transgress the bounds of a general System, in some more particular Observations, and Physical Conceptions thereof; because indeed I find Optic so much mistaken by others, and made a particular Mathematical Science; though it be no more Mathematical, than Astronomy; which certainly is distinct and very different from Geometry, or Uranometry, which is only assistant and subservient unto it. So though Actinometry be assistant and subservient to Optic, because the Rays from Point to Point pass, as I have said, in most direct Mathematical Lines, yet the Inflection thereof at the Points, either by Refraction, or Reflection, which is properly Optical, is purely Physical and Spiritual; and not so well understood, and therefore commonly pretermitted: but though the Spiritual Nature thereof be very various and may seem to be contrary; yet that is from contrary Reasons, which, if rightly understood, will be found most Regular and Proportionable in that very variety, and contrariety▪ The Light, which is not Corporeal, but Spiritual, as I have showed, is Actus Visibilis, & Diaphani; and is Naturaly of itself Emanant from the Centre of Inherent Light to the Circumference of the Sphere of Emanation, which is the Sphere of its Activity; but by some contrary Opacity in the more or less Opacum, or Diaphanum, is more or less Reflected, or Refracted: Yet the Air, which is the Natural Diaphanum, and Medium of Sight, causeth very little Refraction, and no Visible Intersection of the Rays; as I have observed of four several Colours from four several Walls of a Rome, crossing one another, which yet are seen in any Point of the Room severally and distinctly, without any Visible Intersection, and Inversion, or Confusion thereby; such as appears in it afterward through Water or Glass, and the like, which are no Natural, but Artificial Media of Sight; and in both we see not by any Intersecting Rays which pass over the Ey. And though Air be much more Dens, yet perhaps not much more Opacous than Aether, but is as a Medium, neither Lucid, nor very Opacous; and I suppose the Opacity that is in it, is more from the Waters above, or Vapours, then from itself, which is an Expansum as well as Aether: and it is Opacity that Refracts, and Reflects, more than Density, as Ink doth more than other Water, or Glass, though as Dens and Heavy. Thus I conceiv the reason, why the Sun, or full Moon, rising, or setting, seem so much greater, to be from the Vapours in the Airy Atmosphere (as a small Vessel at Sea, in Misty Wether, will seem as big as a greater Ship, in Sued Wether, at the same distance) and the Prospect of them Horizontaly through the Vapours may be as far as a Line of Vision from them to the Ey may be tangent on the Globe of the Earth: and this also makes them seem more Red, by Local Union of their Rays of Light with the more Opacous and Dens Vapours: as if you hold Leaf Gold against the Sun, and so look through it, you shall see it Green, by the Union of its Yellow with its own Opacity and Density: but the Sun at Midday, and Moon at Midnight, are seen less, and more bright; because the Prospect of them then is through a less space of the Vaporous Atmosphere, which is not so great, as the Sensible Horizon of the Earth; and as the Vapours ascend higher, they are less Opacous and Dens; as appears by an open Weatherglass, at the bottom, or top, of a Steeple: and a Man, standing on the top of a Steeple, seems less, then at the same distance on the ground; which is partly from the same, and partly from another reason; because we see him Perpendicularly on the top of the Steeple, and more Hemisphericaly on the ground; as if we look from the bottom of a Steeple Perpendicularly to the top thereof, it will seem shorter, and nearer, then if we stand at a like distance from the bottom, and behold it more Hemisphericaly; which is the Natural manner of Vision, as I shall show hereafter. Again, as the Sun at Midday may be wholly Obnubilated by a thick Cloud, and not seen at all, so he may be so partly Veiled by a more thin Cloud, that we may see his Disk, but less than when we see him in a clear Sky, with the Halo and Lustre of his Rays about him. And thus Venus, or Mercury, or other Stars, rising, or setting, may appear less; because their less Lights are partly so Veiled, though not wholly Obnubilated, by the very Vaporous Atmosphere: for according to the several Degrees of the Opacity and Density of the Media, and more or less Lucidity of the Objects, so they are seen greater, or less, respectively and proportionably. And thus not only External, but also Internal Vapours, as in Drunken men, may Magnify Objects. But there is a very great Refraction in the Organ of the Ay, which is therefore so composed, to temper the vehement Lucidity of the Rays; and also by that Refraction, the Rays Converge, and are Contracted, in and by the Spherical Figure of the Ay, whereby the greatest Objects may be seen in small. And as there is no Visible Intersection and Inversion in the Air (as babies in the Cornea, which are Erect Images, and not Inverted, do plainly show) so neither in the Ey itself, after the point of Incidence in the Cornea, where the Rays are so Reflected; and also pass through it and the Foramen Weae, into the Crystalline Humour, whereby they are Refracted, and Converge, until after and beyond the Point of Exidence; from and out of which they Intersect, and are Inverted, as I suppose, in the Vitreous Humour: for the Aqueous Humour is as a Convexoconcave Glass in itself, whose Convexity doth cause to Converge, and Concavity to Diverge; and being Contiguous with the Crystalline Lens, they are Opticaly both as it were one Continuous Glass, or the like, with some small difference between them; that is, the Crystalline is somewhat more Opacous and Dens, and so may Refract, and cause to Converge somewhat more, and to Intersect somewhat sooner: and we may best conceiv of them both, as of a Globule, or rather Cylinder, of a Glass Vessel, whose upper part is filled with Water, and lower part is solid Glass, and having the upper Extremity more Convex than the nether: and I conceiv, that Rays transmitted through such a short Cylinder will not Intersect, and be Inverted, within the Body thereof, but beneath, and after the Point of Excidence, in the nether Extremity thereof; (and in the Cylinder itself are only proportionably Inflected and distended) as if you look through a round Glass Vessel filled with Water (and, if you pleas, also let down a Lens into it hanging by a string) and place the Flame of a Candle before it, and then apply your Ey behind it, you shall see the Image of the Flame Erect, and not Inverted; though it is true, that if you look behind the dead Ox's Ay, in the Foramen of a dark Room, you shall see the Image of the Object Inverted; because you look behind the Vitreous Humour thereof, wherein I suppose the Intersection and Inversion to be; and probably in or about the Centre of the Ay, which may be below the Superficies of such a Sphere, whereof the Gibbus in the Cornea is a Portion or Segment; and I conceiv, that the Irradiation and Actuation of the Species in the Internal Light, by the External, and Conjunction therewith, is before the first Intersection and Inversion of the Rays thereof in the Ey; because we thereby see the Image of the Object Erect, and not Inverted; and the Internal Light, being so Irradiated, and having its Species already Actuated in itself, by the Conjunction with the External Light, is no farther concerned therein, nor in the Intersection and Inversion thereof afterward in the Retina, then in the babies in the Cornea; and that it seeth nothing behind it, or backward, but only forward; which is the very Natural way of Vision; and the Immediate Vision is by its own Species so Actuated in the Internal Light, as the Standard; as in all other Sensations, as I have showed: and as the Aqueous Humour is the Organical and Immediate Medium, for the transmission of the External Light, so is the Vitreous Humour of the Internal Light: and as we see nothing in the Air, which is the most Natural and common Medium, so neither in these Organical Media, ordinarily, and according to Nature; unless they be Violently distorted, or infected. Wherefore we do not see the Image of the Object Inverted, and Reflected from the Retina, as I have said: for if we did so, we should also see the Retina itself, and Concavity of the Vitreous Humour; as when we see an Image in a Speculum, we also see the Speculum; or on the white Paper in a dark Room, we also see the Paper, and that part of the Room. Having thus far consydered the Natural way of Vision, I shall now proceed to consider Refraction, and Reflection, also in order to Vision: which to explicate Visibly and Ocularly, let Experiment, thereof be made by Lights of Candles set one near to another; and first place a Convex Lens against the midst of the Candles, at such a distance as we usualy read; and apply your Ey to the Lens, as nigh as we do Spectacles to the Eyes; and you shall see all the Candles standing asunder, as wide as a Line of the Page of a Book, and somewhat greater, but not altogether so clear and bright as with the open Ey, as we do thus see by reading with Spectacles. Of which Invention this is the use and benefit, that though they make the Letters to appear somewhat more dim, yet in reading small prints, it is recompensed with the advantage of making them them to appear conveniently great; whereas they are not so useful in beholding greater Objects, or at a farther distance: and probably Presbytae, or old men, who need Spectacles, have their Eyes, or Crystalline Lentes, too much depressed, or otherwise so figured, whereby the Intersection, and Focus of the Rays, is to far below in the Vitreous Humour▪ for the best Vision is neither too near to the Focus, or Concourse, where the Confusion is; nor too far from it, where the Species are less, as I shall show hereafter. Then if you draw back your Ey from the Lens, being held at a convenient distance between the Candles and your Ey, you shall see only one Candle, and the Flame thereof greater and greater, and more and more dim, until you come to the Focus; because the Rays, being Refracted through the Convex Lens, do Converge to the Focus, and the Rays of the Collateral Candles first Intersect, and pass over the Ey and Crystalline Humour; and so, not meeting with the Internal Light, are not seen; but the Rays of that Candle, which is seen, being more Perpendicular, pass into the Ay and Crystalline Humour, whereby it is seen; and they alone so passing into it, and being distended by the Refraction, are Diluted and weakened, and become more dim; and also by their Distension, their Objective Base is enlarged, and the Sight of them is under a larger or greater Angle of Vision, whereby they seem greater, as I shall show hereafter. And at, and about the Focus, where the Visible Intersection is in a very odd manner, as I shall also show hereafter, there is a Confusion of the Rays, and no distinct Image of the Flame, but only a glaring Light. And as you draw your Ey farther back from it, you shall begin to see the Image Inverted, and proportionably as great behind the Focus, as before it, and so less and less, and more and more distinct, until it begin to be Rotundated into the Spherical Light of the Rays, and so disappear and vanish away into them. Again, if laying aside the Convex Lens, you place a Concave Lens instead thereof, as you did first before, and so look through it, you shall see all the Candles, but much less, and more clear and bright; because the Rays, passing through it, do Diverge; and therefore Myopes use such Concave Spectacles because their Eyes, or Crystalline Lentes, are too Spherical, or otherwise so figured, as that the Intersection in the Ey is too high in the Vitreous Humour, whereby the Internal Light meeting with the External, in Confusion of the Rays, or too near unto it, the Concave Spectacles do prolong the Intersection, and make it to be lower, whereby they see more distinctly. And the more you draw back your Ey from the Concave Lens, you shall see all the Candles still less and less, from the contrary Reason of Divergence; and very clearly, because so many Rays of them all come together into the Ay, and so Illustrate and fortify one another. But there is no Intersection or Inversion seen by looking through any Concave Lentes; because there is no such Convergence, as by Convex Lentes. Thus you may also try by a Covex Lens before a Concave, or Concave before a Convex, or with a Convexoconcave, Planoconvex, or Planoconcave Lens, or with Globules, or Prisms, or the like, as you pleas; whereby you shall better satisfy yourself, then can be expressed in any Diagramms. And particularly, you may try with the Perspective Tube, or Telescope, which was the happy Invention of all the advantages of seeing at a great distance, and whereby all the disadvantages are mutualy remedied; that is, the Convergence of the Rays doth Magnify, and enlarge the Objective Base, according to the proportion of those few Rays, which arrive to, and meet with the Internal Light; and the Divergence thereof again, before the Intersection, doth also widen the Angle of Vision, and render them more Parallel, and Direct; and as the Perpendicular Ray itself, or Axis of Vision, so all Collateral Rays, as they are more Pependicular, and less Oblique, are more Visible, strong, and clear. Again, let the Planoconvex, or Planoconcave Lentes, be lined, behind on the Plane side, with black Paper, or the like; and first place the other side of the Planoconvex Lens toward one Candle, and you shall see the Principal Image of the Flame, which penetrates the Glass, less; and, as you draw back the Lens, still less and less Reflected from the Fundus, or black Paper, and Erect; though there may be also (especially if you hold the Lens somewhat Obliquely) another Image thereof, Reflected only from the Superficies, and dancing about it; which will be Inverted, as I have showed: and the Erect Image in this, or any Plane Speculum, though the Profundity thereof be very little, seems to penetrate it as much forward, as the Object is backward, or behind the Ey; for the Natural way of Vision being, as I said, foreright, we seem to see the Reflected Images of Objects behind, as if they were before, and as far before as they are behind, or proportionably according to the Position of the Ey between the Speculum and the Object: for we Immediately see the Image, and the Object Mediately by it: and yet as it penetrates the Diaphanous Speculum, and is Reflected from the Fundus, we see it according to the Longitude of the Ray Reflected from the Object to the Speculum, if the Ey be near to it, because we also see the Object Mediately by it. Also the penetration of the Speculum by the Ray is consyderable; for if it be too Profund, it doth not only diminish the Visible Longitude, but drown the Brightness and Colour of the Image; as if you look into a deep Water, you shall see only a dark Shadow of yourself; whereas in a more shallow Water, you may see more bright Colours of the Reflected Image; but I suppose the dark Shadow which appears in more deep Water is, because the Brightness is Extinguished thereby, and the Rays which penetrate it, are drowned in it: but if the Object be Lucid, as the Flame of a Candle, or Sun, Moon, or Star, they may appear otherwise; because by their great Lucidity they overcome the Opacity and Density of the deep Water. Also it is to be observed, that the Object at the Bank or Limbus of a River or Speculum is seen Inverted, according to Longitude; because the feet, which are next to it, are seen upper, and the Head, that is farther, is seen nether; and as your Ey draweth nearer to the Object, or that to your Ey, so it will appear more and more Erect: but it is never seen Inverted, according to Latitude, as in a Concave Speculum, whereby the Right side shall be seen Left, and the Left Right. But if you take away the Planoconvex Lens, and instead thereof place the Planoconcave Lens, so as before, you shall see the Object, if you look very near, much Magnified, by the Divergence of the Rays thereof; and, as you draw it farther back, less and less. Also as before, in the very Fundus of the Concavity to which the Rays pass more Directly, and where they so penetrate the Speculum, as well as if it were Convex, or Plane, you may see one Erect Image; whereas, if the Concave Speculum be not Diaphanous, but Opacous, and only Polite, as of Steel, or the like, you shall see no such Erect Image therein; but only Inverted, so as you shall see others Reflected only from, and dancing about the Superficies of the Concave Speculum; because they do not penetrate the Diaphanum thereof, but being Reflected first from the Limbus, and back again from the sides to the Ey, are thereby Inverted, as I have showed. And if you behold the Inverted Image in the Concave Speculum Obliquely, it may seem to come toward the Ey; because it doth not penetrate, and pass forward, as the Erect Image; but you shall always see it before, and never behind, though the Object be behind you. Thus as there are Primary and Secondary Rays of Light, as I have formerly showed, so also Species of Colours, or Images; that is, the Primary Species are of Fixed Colours, which are seen Objectively, as they are, and where they are, (if there be no other Impediment); and the Secondary Species are of desultory Colors, or Images, whereby the Objects are seen as they are not, and where they are not, according to the variation of the Rays, as I have showed. But as we see no Images in the Natural Medium, as Spectres in the Air; so neither in the Natural Organ of the Ay, unless it be violently distorted, as I have showed, or be infected, as with the Jaundice, or the like, or have Motes and Suffusions in it, whereof the Erect Images do appear foreright without the Ey, because they penetrate the Apex of the Concave Cornea, like the Erect Image in the Fundus of a Concave Speculum, as I have showed. And now I shall proceed farther to show the Differences between Refraction and Reflection; and how Vision is Immediately by Refraction, and only Mediately by Reflection of Rays, or Images: for Refraction is more Instrumentaly Visive, according to which we see through the Organ and Medium foreright, but Reflection is more Objective, according to which we see the Object by the Reflected Image thereof Forwardly, but never Backwardly, as I have said. Refraction, as is commonly observed, if it be through a more Opacous and Dens Medium, is ad Perpendiculum, according to the Point of Incidence; and through a less Opacous and Dens Medium, it is a Perpendiculo, that is, it's own Perpendicular Line, according to the Point of Excidence; and so the Rays, though they Diverge from their own Perpendicula according to the Points of Excidence, yet Converge to the common Perpendiculum according to their Points of Incidence; whereby after they have passed through the more Opacous and Dens Medium into the other, which is l●ss Opacous and Dens, they Intersect and are Decussated forward, as Reflected Rays do Intersect and are Decussated backward: for so the several Lines of Incidence Intersect, and are Decussated through their several Lines of Reflection; but then the first Reflected is Intersected by the second Incident Ray, and so in order one after another (as we may conceiv thereof, though in truth it is the Continuous Flux of Light, as I have said, which is Reflected after such a manner; otherwise we should see the Reflected Image only as so many several Points, such as children prick out to make Faces in Paper, and not as one Continuous Picture) whereas in Refraction, whereby the Rays are not terminated and reverberated, as by Reflection, but only Converge, and so pass forward, the two utmost Oblique Rays first Intersect one another, and so the next, and the next, in an odd manner; and somewhat like to Lines of Contingence, or such as are Tangent upon the several Points of a Sphere. And now again, for more sensible Explanation, Let a Convex Lens be placed against the Flame of one Candle, as before, (whereby the Intersection may be seen on a white Paper) and let the Paper be so placed as to receiv and Reflect it (which may discover all these Optical Experiments, as well as if they were made in the dark Room, for the reason is the same, and though the Room be not so dark, yet the Flame being so very Lucid doth sufficiently manifest them) Thus if the Lens be somewhat near to the Candle, and ●he Paper to the Lens, you shall see first a glaring Light, and Confusion, by that odd Intersection of the Refracted Rays, Converging, and passing through the Lens, and then Reflected on the Paper: and as you draw the Paper farther back from the Lens, you shall begin to see a greater Image of the Flame Inverted, and so less and less, until you see it least; and than it is most bright and vivid, by Conspissation of the Rays: whereas if you look through the Lens with your Ey a● such distances, you shall first see the Flame Erect, and greater and greater, until you come to that distance where it was least on the Paper; and there looking through the Lens, you shall see the glaring Light and Confusion; whereby it plainly appears, that Sight, which is by such looking through the Ey, forward, and not backward, is not by Intuition of the Reflected Image in the Retina, but by the Direct Species of the Object Refracted through the Crystalline Lens; otherwise we should see the Object least, where we see it greatest: and though the Image be Inverted in the Retina after the Intersection, yet the Species is Erect in the Crystalline Humour, before it; whereby we see the Object Erect, as I have showed. And as I have formerly observed, so it may appear by the Image Reflected on the white Paper, that the farther the Object is from the Lens before it, the nearer is the Intersection behind it, and the nearer the farther; and the more Convex the Lens is, like the Crystalline Humour, the difference is the less; and it is greatest at first, and less afterward; so that there appears no great difference in the distances of the Focus of the Sun, and Moon, through the same Lens, Reflected on a white Paper, though the distances of the Sun, and Moon, themselves, be vastly different; and though their several Diameters also be as different, yet there appears little difference thereof in their Foci; whence some useful Observations may be collected, which I leave to Astronomers; and shall only Opticaly observe, that where the Object, and consequently the Intersection in the Ey, are at the fittest Distance, there is the Meta of Sight, and most distinct and clear Vision; which also varies according to the several Figures of several Eyes, and nearer or farther too or from that Meta, we see less distinctly and clearly, as I shall show afterward. Again, if you take away the Convex, and instead thereof place a Concave Lens, as before, between the Candle and the Paper, you shall begin to see an Image of the Flame Inverted, but less than through the Convex Lens, and not Erect, as through the Planoconcave Lens, because the Refracted Rays Diverge both ways through this Ambiconcave Lens, and penetrate through no such Planities, nor are Reflected from the Fundus, as in the other: and as this Inverted Image appears less and less, so where it is least, you may plainly see it environed with a Halo about it, which is by the Divergence of the Collateral Rays: and I conceiv that Vision through a Concave Glass is according to those Rays which so Diverge thereby, and not according to the little Image Reflected on the Paper; but I suppose, that it being Inverted and Intersecting far nearer than that through the Convex Glass, the Rays thereof, which are doubly Reflected to and from the Limbus, as I have showed, and so penetrate the Fundus, which is inmost, and pass unto the Paper, where the second Reflection is, do in the Ey pass over the Crystalline Lens; and therefore we do not see thereby, and these are much weaker than the other, in their Focus, where they burn far less through a Concave, then through a Convex Lens: and so are the Inverted Images, which dance about the Superficies more faint and weak, than the Erect, which penetrate the Profundity; because such Inversion is caused by double Reflection, which doth weaken, as I have said: whereas single Reflection through the Lens doth more strengthen, by Conspissation of the Rays, and that also doth make the Inverted Image in the Focus Reflected on the Paper very vivid, and more bright than such as dance about the Superficies of the Glass. But it is plain, that we do see through the Concave Lens only according to the Diverging Rays, because we do not see only the Image of one Object, as through a Convex Lens, but very many, and all Erect, and never Inverted: for Divergence doth not cause Intersection, nor Inversion. But generally after the most bright and least Image Reflected on the Paper, either through the Concave or Convex Lens, it begins again to be dispersed and disappear, by drawing back the Paper farther beyond the Focus, and so to Rotundate itself, by returning to fill the Natural Sphere of Light, though the Flame of the Candle be Pyramidal. Also it is generally true, that all Refraction, by passing through that contrary Opacity and Density of the Diaphanous Body, though it doth penetrate, and partly overcome it, yet doth also so far thereby distend and dilate and weaken the Refracted Rays; and by that Union with the Opacity and Density, the Diaphanum, with the Light in it, is rendered partly Objective and Visible, and quas● Colorous: but Reflection of Rays, which do not penetrate the Superficies, or not very far, but are terminated thereby, and made to Converge, or Reduplicated, doth Illustrate and fortify them; and therefore no Convex burning glass can be made to burn so strongly, as a Parabolicaly Concave Steel Polite; wherein, as there is no such disadvantage by Refraction, so there are the advantages both of Reduplication, and also of Concursion of the Rays to a Point. Now I shall consider Latitude, and Longitude of Vision; which though they are also Optical, and not only Mathematical, yet they are Opticaly proportionable one unto another, and both with Magnitude. And I suppose that as the Light is Naturaly Spherical, and that part of the Ay, whereby we see forward, Hemispherical; so also that Sight is according to an Hemisphere, or some Segment thereof; and that, as a Lens, which is the Segment of a larger Circle, though it be therefore greater Mathematicaly, yet is Opticaly no more than a proportionable Segment of a less Circle; so the Objective Base of the Pyramid Radiosa, whereby we see, being, as I said, an Hemispherical Segment, though it be of a greater Circle, and proportionably greater, or more Late, yet contains no more Objects, then of a less Circle; because both are proportionably Circular, whether they be Quadrants, or Semiquadrants, or the like, of either Circle: and as the Optical Segment is greater or more Late, so the same Objects contained within it are seen greater proportionably, then if they be continued within the Segment of a less Circle; but heerin the Optical differs from the Mathematical Segment of a Circle; for the Objects are seen greater through a more Circular Lens, if it be held near to the Ey, as in a common Microscope, and proportionably according to the Distance, and Circumference of the Lens, which must be greater and more Late, if it be held farther, as in the Telescope; because they are seen fewer, when fewer Rays thereof pass into the Ay, and more pass over; and fewer Rays passing into the Ey always make a greater or more Late Optical Segment, and are seen as great, as more Objects together within that Segment, when more Rays pass into the Ey. Also the Angle of Vision, as they term it, is proportionable to the Objective Base; for indeed it is not, nor can it be an Angle of Contingence, nor any perfect Cone (as an Image can never be a Point) but a Conoid, and somewhat Late, proportionably according to the Base of the Pyramid Radiosa: and so we are said to see more Objects, under a wider Mathematical Angle; but we see the same Object greater or more Late, under a more Late Optical Angle, or Conoid; according to which we see more Immediately in the Ey itself, which is the Standard of Vision, both of the Colour, and also of the Latitude, and Longitude. Also the Longitude is proportionable to the Latitude Opticaly, rather than Mathematicaly; for though a larger Circle hath always a longer Diameter, yet as the Optical Segment and Conoid are greater and more Late, so the Axis or Diameter is shorter; like a Lens, which as it hath a more Late Superficies, hath a less Profundity: and thus always, when we see the same Object greater, we see it nearer, and less, farther. And because the Natural way of Vision is Hemispherical, therefore if we see Perpendicularly, as I said, that is, according to half the Hemispere; as if we lay our Ey on a long Plane Table; or standing on the Shore, behold the Sea; or looking on the side of a Brickwall, behold the white Lines thereof; our Vision is disturbed thereby: because the other Rays, which do not come to the Ey Hemisphericaly, but rise toward and press upon the Perpendicular Axis of Vision, do oppress and disturb it; and so the Object seems to rise higher, as the Sea doth to the Sight one way; and the Rays Converging together toward the Axis the other way, seem at length to meet, and terminate the Sight, as the white Lines of the Brickwall. Again in Natural Vision itself, there is an Optical proportion to be consydered, according to the several Figures of several Eyes, as I have said; and so the Meta of the most distinct Vision is such, as that some read best farther, and some nearer, as Myopes, who hold a Book as near to their Ey as they may; because the Object being nearer, the Intersection in the Ey is somewhat farther and lower, as I have said before: and they are thus helped by Concave Glasses, as I suppose, rather than by the little Image which doth penetrate the Fundus thereof; though I conceiv that Presbytae are helped by the like Image penetrating the Convex Glasses, which they use: but as the Convergence by the Convex Glasses doth help them, whereby certainly the Intersection is nearer and higherin their Eyes; so the Divergence by the Concave Glasses doth help the other, whereby the Intersection in their Eyes should be farther and lower; as certainly their common Vision is very much nearer: and as in Convex Glasses, the utmost Rays, which Converge most, and so first Intersect, do therefore pass over the Ey, and only the Rays of the Image pass into it; so also in Concave Glasses, the inmost Rays of the Image, which only Converge, and Intersect so soon, do therefore pass over it: but I refer this to the consideration of Myopes themselves, who can better declare the Experiment thereof unto us, than we unto ourselus, who have not their Eyes. Yet I may very well suppose that according to the Meta of Vision, which is different in several men, according to the different Figures of their Eyes, so the Latitude and Longitude of Objects seen at the Meta is proportionable Opticaly, but not Mathematicaly: for probably he that sees at the nearest Meta, seeth as many Objects within the Latitude thereof, and them Visibly as far in Longitude, as he that seeth at the farthest, and so proportionably: and so as we all look beyond this Meta of the most distinct Vision, we see less distinctly; because the Intersection in the Ey is somewhat varied thereby; though not consyderably at any greater distance, as I have said: but I conceiv also, that because the Rays which come into the Ey being weaker as they are more distant do less affect the Sight by its own Internal Light in the Standard, therefore we see the Objects less clearly and distinctly; and if they be very Remote, and not very Lucid, we see them very confusedly; and at last not at all; that is, as far as the Visible Lucidity of their Rays doth pass, and no farther: Thus as there is that, which I call the Meta of the most distinct Vision, so also a Limbs, or Boundary of the utmost Vision; which if the Objects be only Colorate, as the Earth, and Earthy bodies, is not many miles distant from the Ey, and as I suppose proportionable to the Meta: but if the Objects be more, or less Lucid, as the Sun, Moon, and Stars, they may be seen proportionably farther: and yet as the Intersection, so the Latitude, and Longitude, is not consyderable at any greater distance: for so if we look on the surface of the Sea, we see the Aether, and Aethereal bodies therein, not much greater, nor farther proportionably; but only see the Aether beyond the Sea, as we see Ships at Sea at a great distance, one beyond another, but very near one to another, though they be far distant one from another. Also as the Vigour of the Rays is Finite, and therefore less as they pass farther, so is the Strength of Vision itself; and therefore if we look through an open Tube with o●e Ay, we see the same Object, being but one, more clearly and distinctly, then if we see many Objects with both our open Eyes; though we see the one Object neither greater, nor nearer, so as we do through the Telescope. And so though Art may help Nature in one respect, yet it hinders it in another; and therefore also when we see Objects greater, and nearer, through the Telescope, we see them more dim than when we see as great, and as near, with our open Eyes: for Nature is Universally best in herself, and hath best consulted all those benefits together which she intendeth; as I have observed of the three Quantitys; that what is gained by one is lost in another; and so Madmen are stronger than others, by a sudden and greater expense of Spirits, but weaker afterward. And such Artificial advantages of Sight are only to be made use of upon particular occasions, and not constantly; for they who use to read with Spectacles cannot well read without them; nor is it good to dilate the Sight in reading by more Light than is needful, or to strain it in reading by less, or in too small Prints, and the like: and of all others this most Noble Sens doth soon decay, and while we enjoy it, is most liable to Deception, as we term it (though it be rather a Natural Infirmity) because Color, which is the Object of Sight, is not Immediately Visible in itself, but by Light, whereof there may be so many several Refractions, and Reflections: and Sensation is Immediately by that which is Immediately produced in the Standard thereof, as I have showed: and so in feeling itself, which is least subject to Deception, yet he that is Nive perustus doth not feel the Cold of the Snow, because by the Antiperistasis, the Flesh of his Body, which is the Standard, is made Hit: and so the Ey seeing according to the Rays which enter into it, and not the Object itself without it, though it see that which is the Immediate Object to itself truly, yet it seeth the Object itself falsely; and so if either the Optical Axes, or Planes, be varied, we see accordingly; as if we look upon the same Object through several Dioptrae, or distort one of our Eyes, whereby there are double Images thereof in the Brain, we see it double, though it be single in itself: so if we turn our bodies round, the Object seems to turn round; or the Object may seem to be round when only the several Axes make a Circle, as in the Firewheel: and so also the round Earth seemeth Plane to us, because our Ey cannot comprehend the vast Globosity thereof while we stand upon it: whereas all these Infirmities may be easily Rectified not only by Faith, and Reason, but by right Sensations: and right Sens is true as well as right Reason, or Faith; and what is true to one of them is true to them all: nor is there any Falsehood in them, or Fallacity in Nature, but only Infirmity, or such a Finite Perfection as it is in itself, which we may otherwise Rectify or Correct, our selus, by the right exercise of all those Faculties, whereof God and Nature hath made us partakers, to instruct us, and not to deceiv us. Now as these five Senses have their proper Objects, and several Sensibles, as I have showed; so there are many Common Sensibles, which by them, and together with them, may be sensed; and they are such Common Sensibles, not only because they are so sensible by and with others, but also because many of them may be sensed by several Senses: as all Quantity, and Affections of the Matter, and the like; and there is indeed nothing in this Spectable or Sensible World which is not sensible one way or other: for so all other things, which cannot enjoy themselves, were made to be enjoyed by Sensitives, who thus enjoy themselves, and all other Sensible things; whereby also Intellective Man understandeth Intelligible things in this Conjunct State with his Sensitive Body, as I shall show hereafter.  
IV. Having thus far passed through the Insensible and almost Inextricable Labyrinth of the Sensories, I now arrive at the Brain; where, as I said, the Sensation is performed; and which may evidently appear by what I have said, for so this is the reason why Sight by the two Eyes, or Hearing by the two Ears, is not double, though the Organs be double, because the Sensible Species mee● in the Brain, where the Sensation is performed: where also, if they do not so meet, the Sensation will be double, as in distorting one of the Eyes, as I said; and so if we put one hand into cold Water, and the other into ●ott, and the like: and it is well known, that if a Nerv be bound in any part of the Body, there is no Sensation by it below, but only above, that is, between the Ligature and the Brain: so also the Gutta serena, which is in the Optic Nervs, causeth Blindness, though the Ay, which is the Organ of Sight, be sound and perfect: and in Seeing we seem not to see any thing Intermediate between the Object and the Brain, but as it were by a continued Visive Line, or Radius Opticus, reaching from one to the other, both through the Medium, and Organ. And most certainly all the Nervs are rooted in the Brain, and Medulla; and from thence, all the Nerval Succus, both in the Spina, and in all the Nervs, doth flow forth. Wherefore indeed it was an inexcusable Error in them who would derive the Nervs from the Heart; though that, as I have showed, by its Motion be the first Operator and Refiner of the Sanguineous Liquor; which is afterward Concocted in and by the more Moderate Temper of the Brain, and there first made a Nerval Succus, and from thence diffused into the Nervs, and Spinalis Medulla. And so the Scripture, which, as I said, speaks Comprehensively, doth only mention the Heart, as the Original of all Sensation and Intellection: as it doth only mention Blood generally, which so passeth through the Heart, and is afterward distinguished into Arterial, and Nerval: and though some, (who will, as we say, correct Magnificat) may cavil and be offended, or judge this Expression to be Popular, yet they ought to consider, that such Comprehensive Expressions are not Popular, but exactly true in their Comprehensive sens: and thus Heart in Scripture is never Contradistinguished from Brain, nor to be understood so as to Exclude, but Include it, as Blood doth all kinds of Blood: nor is there therefore any mention particularly of any Nerval Succus, or of any Brain, or any such thing in Scripture; because according to the Language thereof, such general Names, as Blood, and Heart, do Comprehend all the rest: whereas we read of Liver, Kidneys, Gall, and such other Instruments of Vegetative Nutrition, rather than of Sensation, and so of Seed and Milk, which are for Generation and Nutrition of others. Now that the fivefold Sensations of the five several Senses are performed in the Brain, as well as the Sensation of the very Imagination itself, I shall farther most plainly prove, because the Sensitive Faculties do all Subsist in the Imagination; as may sensibly appear by the manner of their Sensation, which is not, nor can it be, without Animadversion, as we rightly term it, because it is the Adverting or applying of the Imagination to Contemplate the Sensible Species, and also the Irradiation thereof by its own Animal and Sensitive Light, which makes the Sensation otherwise; though the Object, Organ, Sensorys, and all the Apparatus thereof, be ready, and never so well instructed: Seeing we See not, and Hearing we hear not; or we see and hear not, or hear and see not; or see or hear this, or that, Visible, or Audible Object, and not another; or one more than another, accordingly as we Intent it, or apply our Imagination to it, as I have showed: and I have heard of one, who being to shoot at a Mark for a Wager, professed that he thought he neither saw Heaven, nor Earth, nor any thing besides the Mark; which most vehement Intention did very much conduce to his hitting of the Mark, and winning the Wager: and this Contemplation of the Imagination is that, as I conceiv, which we commonly call Common Sens; whereby the Imagination, which is one and the same Faculty in itself, doth thus Contemplate all the several Sensibles; as also one and the same Appetite doth Affect or Disaffect them; and one and the same Understanding understand them, and Will will, or nill them. For it is not the variety of Objects, but the several manner of Sensation, that doth distinguish the Faculties, and make them Realy to differ; and thus the Senses according to their fivefold Organs, and Sensorys, whereby their several Sensible Objects, or Species thereof, are received severally, and in a several manner, are several; but though their Objects, that is, their Proper and Common Sensibles, may be several, yet as they both are so received in the same manner they do not distinguish the Sens, nor make it several in itself. Also we may here observe the very Spiritual Nature of the Sensitive Soul, and Imaginative Faculty thereof, that though the gross Sensible Objects be not only different, but contrary one unto another, and such as will themselves be Mist one with another, as Heat and Cold will be Contemperated into a Tepor; or otherwise there will be a great Conflict between them, when they meet together; yet the same Imaginative Faculty doth apprehend them both together (as when one hand is in cold Water, and the other in hit) distinctly, and inconfusedly. Also this showeth the reason of that Sympathy and Consent that is between some parts more specially, and the whole Body generally, in Feeling, whereof the whole Body is capable, as I said; that is, because the Imaginative Faculty is one and the same, which resideth in the Brain, from whence all the Nervs are dispersed through the Body, and therefore the whole Body is so affected; yet so as a Wound in the Toe doth not Corporealy affect the Brain, or Imagination therein, but Spiritualy; and though the feeling in the Toe that is wounded being in the Standard, doth cause a Principal Sensation thereof in that Part, and so in the Brain, and from thence in the rest of the Body; yet that is only a Secondary Sensation, as I may so call it: whereof it is said, if one Member suffer all the Members suffer with it; that is only by the Imaginative Faculty of the Sensitive Spirit thereof, which is one and the same; though no other Part be Corporealy affected. And whereas I have often mentioned two such several Kind's of Sensation, that is, one by the outward Organs and Sensory, and by the Corporeal or Elementary Mutation made in the Standard within the Body, and Irradiation of the Elementary Animal Spirits in the Nervs, which is Primary; and the other by Species, Actuated only by the Vegetative Spirit in the Elementary Animal Spirits in the Brain itself, as I have formerly showed, which is Secondary: whereof we call one Sens, and the other Imagination, I shall now show the Sensible difference thereof in Sleep, when all the Senses are bound up and obstructed; and yet then the Imagination doth thus operate in Dreaming; and the Senses are so bound up and obstructed by the Vaporous Blood, which ascendeth from the Heart, through the Carotides, (whence they are so called the Sleepy Arteries) to the Brain: and it is said, that if they be stopped, Sleep will presently ensue, though I rather conceiv that to be an Apoplectical, then Soporous Effect: for it is not the obstructing of them, and thereby hindering the Sanguineous Vapours to ascend, which causeth Sleep, but rather the contrary; that is, an ascent thereof more copiously, which doth obnubilate the Basis of the Brain, and reacheth as far as the Roots of the Nervs; and the Animal Spirits therein, which are most Pure and Spiritual, and the fit Instruments of the Sensitive Spirit, are clouded by such gross and unconcocted Vapours, and thereby rendered unfit; and so the Imagination cannot operate by them; wherupon that kind of Sensation ceaseth, until those Vapours be again rectified and refined in the Brain, and so pass into the Nervs, and then Sleep ceaseth, and that Sensation beginneth to operate thereby again. But the Imagination, being seated in the very Brain, itself, and probably in the upper Region thereof, and Fore-brain, (which we accordingly feel to grow most hit by the working thereof) the Cloud of those ascending Vapours, being there weaker; (as the Vapours are, which ascend higher in the Atmosphere) and the Concoctive Power of the Brain, there being greater, the Imagination may Contemplate the Species in the Animal Spirits, which are in the Brain itself, and there Actuated by the Vegetative Spirit, which doth concoct and prepare them, as I have showed, and which is sufficient for this Secondary Operation by the Imagination, and needeth no such Irradiation by the Species of External Objects, as is required in the Primary Sensation. And so this Secondary Operation by by the Imagination, in Dreaming, is also much weaker, than it is when we are Waking; or at least far more Wild, and Irregular: either because those ascending Vapours are not yet so purely defecated in the upper Region of the Brain; or otherwise, because the Imagination than wants the Archetypes of the Primary Sensation, whereby to rectify its own Contemplations. And it is evident that in Sleep, even the Animal Spirits of the Nervs are not so Consopited, or, as we say, in a dead Sleep, ordinarily, but that any Vehement Sensible doth soon awake them; and the Spirits by degrees are roused up, and the Vaporous Cloud dispersed; yea while we are asleep, as the Cloud is more or less gross in ascending, or sooner or longer in being purified in the Brain, so is our Sleep greater, or less, or shorter, or longer, and sometimes the Soporous Cloud is so small, and very Rare, that we are, as we say, between Sleeping and Waking. Now that it is so, may plainly appear by the Causes of Sleep; which are either expense of Spirits, that induceth a Lassitude, whereupon Sleep Naturaly ensueth, because Nature requireth a Recruit thereof, and the Blood than ascendeth more copiously to the Brain, which is the part affected, and indigent thereof; or Satiety and a full Stomach, whereby the Vapours so ascend of themselves; and Drinking commonly causeth Sleep more than Eating, because Drinks are more Vaporous and Spirituous than Meats; or Dejection of the Spirits by Stupidity, and Sorrow, and the like, and so Narcotike Medicines by their Stupifying Quality induce Sleep; or Idleness, and Cessation from Exercise of Body, or Mind, may be another Caus thereof, as it removeth the Impediment of Sleep, or indeed the very Contrary thereof, for so all Exercise is a Waking; and therefore a man cannot well sleep if he do but stand upright▪ and Sleep, as I may so say, unbendeth the Bow, and relaxeth not only the Perceptive, but also the Motive Spirits; and thus as Exercise and Lassitude, so Waking and Sleeping, do follow, and indeed mutualy cause, one another, by expense and Recruit of the Animal Spirits, both Perceptive and Motive; which hereby appear to be very Connatural: for as much Study is a Weariness to the Flesh, as the Wise man saith, so weariness of the Flesh is also an Impediment to the Study of the Mind. Now as I have showed, that all Perceptive Sensation, both Primary and Secondary, is in the Imagination, so if any require that I should also show what is that Specifike Imaginative Power, whereby the Sensitive Spirit so Operateth (whereof I have thus far traced the Operations, or manner of working, from the Sensible Object to this Sensitive Faculty) as I have showed, that the Sensitive Spirit itself is an Active Spiritual Substance Created by God in the Beginning, and first produced with this and all other the Innate Qualitys thereof, so Actuated by God in this Fifth Day; so I can only affirm tha● this Imaginative Power is such, because God so Created it; as Matter is Matter, and Spirit Spirit, Heaven Heaven, and Earth Earth, Extension Extension, Heat Heat, and the like, because God so Created them in the beginning; and as no man can go beyond that Beginning, so neither beyond that Creating Causality; but must necessarily at last terminate in the Wisdom and Will of the Creator thereof, when he knoweth that he hath arrived at any Simple Substance, or Accident, which is not Composited, or Mist with others; and this, as I have said, is the Non ultra, or utmost Bound, not only of Human, but Angelical Knowledge; and they who will inquire farther into the Caus of every Caus, and so Infinitely, like Children, shall not, nor can they, ever be Satisfied. Wherefore I say, that the Sensitive Spirit of any Animal such, as it was Created and produced in this Fifth Day, or afterward, and not being Mist with others (as the Sensitive Spirit of a Mule, which is both Equine and Asinine) is such a Simple Substance Immediately Created by God, though the whole Compositum be Compounded of that and a Vegetative Spirit, and Elements, and Matter, as I have showed: and this is, as I conceiv, the proper Work of a Philosopher, thus, to inquire into the Works of Improper Creation, that is the Mistion of Elements, Actuation of Qualitys, Composition of Matter, Elementary, Vegetative, and Sensitive Natures, and the like; and so like a Speculative Chemist, to Separate those things in their several Natures by his Intellect, which they can never do in fact by all their Instruments, and that it is a very Improper Work for him to inquire farther than the Work of Proper Creation, which he ought wholly to resolve into the first Caus of all Causes, that is, God, who hath made all things for himself, and according to the good pleasure of his Will. And so also I say, that as God made the Sensitive Soul to be a Living Perceptive Spirit, accordingly he Imprinted in it certain Simple Innate Notions, whereby it might so Perceiv in a Living manner, by, and with the Instrumentality of the Vegetative and Elementary Animal Spirits and Species and a Conjunction between them and the Sensitive Animal Irradiation. Thus Generical Imagination, Feeling, and the like Sensitive Notions, wherewith all Sensitive Spirits are instructed (and not Vegetatives, Elements, or Matter), are the Innate Facultys, whereby Sensitive Spirits do Imagine, feel, and the like; and not the others: and this is, as I said, a double or Reflex Operation, whereof no Inferior Nature doth partake: for Sensitives being Perceptive Animals do not only Imagine, Feel, and the like, but also Perceiv, that they do so: whereas others only do what they do, without any such Reflection upon their Operations. Again, there are other less Simple Sensitive Notions Common to all perfect Sensitives, as that the Whole, while it is Whole, is greater than any Part thereof divided from it: and so that Two are more than One, and the like. Also I suppose that they have some Generical Sentiment of Symmetry, Harmony, and the like; because these also are Common Sensibles, which they may, and do Perceiv, as well as Proper Sensibles. Besides these there are also Proper Powers; as Ingeny, or Artifice, whereof all Sensitives, as Oysters, and the like do not partake, and so are said to wan● Imagination: whereas they also have that Common Perception, which I call Imagination, otherwise they should not be Sensitive: and there are proper Notions, which belong properly to one Species, and not to another, as to a Bird to Sing and Nidificate, to a Spider to spin, to a Bee to make Honey, and the like; which, though they are very Ingenious and Artificial in the External performance, yet they are so wrought by them according to the Specifical Notions or Sentiments of their kind: as an Infant so Sucks; a Lamb flies a Wolf, which he never saw before; and a young Hound hunts an Hare before he seeth it. Also by these Innate and more Immediate Notions the Imagination is able farther to Acquire, and Collect any other Sensitive Notions, of whatsoever it Perceiveth by any of the External Senses; which it doth likewise add and Ingraff into the others, and retain in itself, and gain Experience, and so may thereby be more Instructed to live the Sensitive Life thereof. And the Imaginative Faculty, being thus furnished with Sensitive Notions, can Compound, and Divide them; and so discourse of Singulars, or by Particulars, which are Sensible; as an Hound can distinguish one Hare from another, and an hunted from a fresh Hare, and therefore doth accordingly follow one, and not another: and so likewise the Sent of an Hare from the Sent of a Deer, or Fox, or Otter, or the like; and therefore doth accordingly follow it: for Singulars are only as so many Pictures of Individual Hares, and Particulars as the Sign of any Hare, which are both Sensible: and none of these Operations may be denied to Brutes, which are otherwise distinguishible from Intellective Operations, as I shall show hereafter. But though there be these Common Notions, or Prenotions, which are otherwise called Instincts, in Brutes, whereby they are apt to Perceiv Potentialy, yet they cannot Perceiv Actualy, without the Instrumentality of the Animal Spirits, and Species therein (as well as their own Sensitive Irradiations) as I have showed: which to prepare for themselves, they have also a Specifike Power, whereby they can, as I said, Command and Move the Vegetative Spirit and Power thereof, so to Actuate and produce them accordingly as they call for them; and without all these, both Sensitive Principles, and Vegetative, and Inferior Instrumentalitys, the Sensation cannot be performed. All which, as I suppose, doth plainly appear by Memory; whereby, when we have Acquired any new Notions, and would Remember them, we thus, as it were, Dictate to the Inferior Facultys, and then they produce a new Image or Species thereof, which we do Contemplate: whereas if it were any former Image or Species thereof, as hath been supposed, certainly such should pass away with the Substance of the Nerval Succus, wherein it doth Subsist; and if that doth not Circulate as swiftly as the Blood, yet it passeth away more or less continually, and is recruited every Night by sleep: wherefore it is Impossible that the Images or Species should remain therein, which we have Acquired so many years since; but the Acquired Notions thereof must necessarily remain in the Imaginative Faculty, which continues to be one and the same according to the Individual Oeconomy of the Sensitive Spirit, and whereof the Animal Spirits have the Images Potentialy in themselves. I have been informed by a Physician concerning a Knight his Patient, and my well known Friend, that sometime before his Death he could not Remember things done the same Day, and yet could very well Remember things done many years before; which was from the same reason, that the Notions which he had Acquired in his Youth, did remain in his Imaginative Faculty; which was now grown so weak, that he could hardly Acquire any new Notions; and so Youth doth best retain any such Acquired Notions, because they are then recent and fresh: and there are not many others before Acquired, which might oppress the Memory: for though Imagination be a very Spiritual Faculty, yet it is Finite, as well as Sens, and cannot Remember all, nor any more, or better, then according to the Strength thereof; and these Acquired Notions are fixed by often Repeating, Meditation, and the like: and as the Sensitive Spirit is very Oeconomical, and therefore much delighted with Symmetry, and Harmony, so the Memory thereof is helped by Order; and it will strangely piece its Notions together by any little Similitudes or Allusions; and sometimes when it cannot suddenly Retrieve and Dictate them, or if the Animal Spirits be not ready to Actuate and produce the Images thereof, we say it is a● our Tongues end; as when we are ready to utter a Word and are some way hindered. But as there are Deceptions of Sens, as I have showed, so much more of the Imagination, as it is more Remote from the Sensible Object, which is Realy true in itself; not only as Imagination is a Judicative Faculty, and so may also Err, in Dividing, Compounding, and Discoursing thereby; but in its most Simple Perceptions; for it is very Mimical, and can Imitate any thing, by its own Types, and Images of things which it did before Contemplate in the more Sensible Prototypes, by the Primary Sensation thereof, as I have showed: and though these Secondary Species, which are not Irradiated by the real Sensibles, are mere Phantasms, and far more weak and Momentany than the others, yet I know not how, a vehement Imagination can so Intent them, that they shall appear as though they were Real; which certainly is by some such extraordinary Power of the Vegetative Spirit, whereby it causeth External and Corporeal Signatures in the Foetus; and therefore may well cause such Species and Images in the Nerval Succus, by such extraordinary Animation of the Animal Spirits: which yet is also first caused by some very strong Acquired Notions in the Imagination, through Love, Pride, Covetousness, Fear, or some such vehement Lusts and Affections, and a proportionable Sensitive Irradiation thereby; and this is indeed Laesa Phantasia: but if those Passions be Sudden and Temporary, than the Imaginations are such also, as in sudden Frights, and the like; which are only Vno Impetu: or they may be only particular Distractions, according to such particular Objects about which the Imagination hath been so Intensly exercised; whereof we have a notable Example in him who was 
In vacuo laetus sessor plaus●rque Theatro,  
Caetera qui vitae servaret munia rectè:  and there are many known Instances of such persons, who are thus Habitualy distracted as to one Object, which whensoever it is mentioned unto them, that strong and vehement Notion thereof, which they have Acquired, is thereby Excited, and the Phantasm so Sensibly Actuated, that it doth so Predominate, as to overrule and over-turn all their other Notions, and the ordinary Regularity thereof: and I suppose, that most men have some Tincture of this Madness, more or less; who though otherwise very Prudent and Sober, yet if mention be made of any thing wherein they affect to Excel, or which they vehemently Love; as their Wit, Valour, Gentility, Estates, Children, and the like; they will run out into such Extravagant discourse thereof, as if they were not the same men therein, as they are in other things: (which we call their Infirmitys), Also there is a General and Total Distraction, either Temporary, as in Drunkenness, or Anger, (which is rightly termed furor brevis) and the like; or Continual; as when any such Particular Fancy is so Prepotent that it works upon the very Substance of the Brain, or Qualitys of the Animal Spirits; or they are so hurt by Sickness, or any Bodily Distemper, which is properly Cerebrum laesum. Now because it is confessed that there are such Infirmitys and Deceptions of the Sens and Imagination, therefore Sceptikes say, we are always in a Dream, or Frenzy: but then how do they know it? if they also are like the rest of Mankind, who are all in a Dream, or Mad: for they who are so, think all their Phantasms to be Real Objects; and so they disprove what they affirm: for certainly if all men were so distempered and deluded, we should all conceiv those Delusions to be Real, because none could disprove them by any more right Cogitations; as if any man should only dream all the days of his Life, he could never refute any of his Dreams, but his whole Life should be only one continued Dream: wherefore since we can distinguish between Dreaming and Waking, certainly we are not always in a Dream; and because we can distinguish between some Errors and some Truths certainly we are not always in an Error: though some who cannot, or rather will not, understand any thing of Truth, because they will not be obliged to the Obedience and Practice thereof, would thus drown all others with themselves in the same Bottomless Pitt of Perdition. There are also others, that think these Entia Sensationis to be some such Imaginary Things as are neither Entitys, nor Not-entitys, but they know not what; whereas, as I have said, Imagination is certainly a Real Act; and the Phantasm a Real Species; which the Imagination doth behold, and whereby such Real Effects are produced, though there be no such Real Thing, whereof the Imagination Imagineth it to be the Image or Picture; as a Picture of a Man at large is no less a Picture, though there be Realy no such Person in Rerum natura as well as the Picture of any Individual Person. But the Imagined Object, as Imaginary Space, and the like, are pure Nonentitys in themselves, though we frame some Real Imaginations thereof. Nor is it possible that there should be any Medium between Entity and Nonentity, because they are Contradictory Terms, and whatsoever any may Imagine thereof, yet, if they will Effari, they must say, either Est, or Non est, whereby they shall either affirm or deny it to Be: and in all Logic, no Proposition can be otherwise form, either Categoricaly, or Hypotheticaly; nor is there any stronger or more undeniable Dilemma, than this, Either it is, or it is not Metaphysicaly, and Simply, which admits no Division, or Distinction; for though there may be many Subalternate Differences of Entity, yet Ens, as I said, is Genus Generalissimum, without any Specifical Difference whatsoever; and as whatsoever is, Is, which is a most Identical and Infallible Proposition, so whatsoever is in any Mode or Respect whatsoever, or with any Subalternate Difference whatsoever, Is: and if it is, it is a Creature of God, which is Convertible, because it is Created from Not-being to Being; and therefore is an Entity in Nature, and not a Nonentity, though the Notion thereof be only an Imaginative Figment: and if it be no Creature it is no Thing in Nature, but only an Imaginary Figment; whereof the Fiction is something, but that which is so feigned is merely Nothing, as I have showed.  
V. Sensation, or Sensitive Life, is, as I have said, always with Perception and Appetite; otherwise it should not be Life: and therefore, as these two do Immediately Subsist in the Sensitive Spirit, so they do also always Cooperate to produce any Vital Act: for thus the Imagination doth Perceiv Spontaneously; and the Appetite Affect or Disaffect Perceptively: and these are the most intrinsical and Immanent Acts of both the Faculties, which they do so act between themselves, but yet their own Operations in themselves, are as different and several as the Faculties; for to Perceiv, and to Affect any thing, do very much and very plainly differ: and so their manner of working is very different; for first the Imagination Perceius, and Judges the Object to be Sensitively Good, or Evil; and so presents it to the Appetite, which accordingly Affects or Disaffects it; wherefore since several Cells have been by some found out in the Brain, for the Imaginative, Judicative, and Memorative Powers, (which are only such several Powers of one and the same Imagination, wherein they do all Immediately Subsist) I wonder that never any such Cell hath been appointed by them for the Appetite, which is certainly a distinct Faculty from the Imagination, and Subsisting Immediately in the Sensitive Spirit, as well as it. And as there are such several Powers in the Imagination, so also in the Appetite; but as first the External Sensible Object by making an Alteration in the Standard of Sens, which is within the Body, doth by it Irradiate the Animal Spirits, whereby the Sensible Species are produced, which the Imagination doth afterward also Irradiate, and Perceiv by a Primary Sensation, and accordingly after the Object is removed, Irradiate only by itself, and so Contemplate the Phantasms thereof, by a Secondary Sensation; so contrarily the Appetite, which followeth the Imagination, doth first Internaly Affect, or Disaffect, in itself, by its own Power which is its Primary Sensation; and then exerts its Appetitive and Motive Power by a Secondary Sensation, either in those Affections which we call the Passions of the Soul, or in the Motion of the Body or any part thereof; and though the more Immediate Instruments of the Appetite be also the Motive Animal Spirits in the Nervs, yet it likewise causeth Fluxes and Refluxes of the other Bloods accordingly; which discovers a great Union and Consent between them; and as the Object of this Faculty generally is Sensible Good or Evil, so, according to all the Diversifications thereof, the Appetite doth exert itself in those several Passions, which we call Affections, and are, as it were, the Fluxes and Refluxes of the very Sensitive Soul, answerable to those of the Blood and Spirits, whereby it so expresseth itself: for this Spiritual Faculty is not an idle and ineffectual Affection or Disaffection of the Object, but also armed with a Power to Effect all the Sensitive Operations thereof in the Body. And so also the very Motive Power, whereby the Vegetative Spirit is Guided in producing and Actuating the Phantasms for the use and service of the Imagination, is not only from the Imaginative, Perceptively, but also from the Appetitive Faculty Spontaneously. And thus in the same Sensitive Compositum, there is not only Local Motion of the Matter to Union, as in the Instance of Introsuction of the Finger, and the like; and to Station, as when the Body falls down by its own Weight, and the like: and Elementary Motion by Rarefaction and Condensation, as I have formerly showed, and also Vegetative Motion, as in Contraction of the Muscles; which certainly cannot be Motions of the Matter, because they are Violent and contrary unto the Rest thereof, and as I have showed, in the Systole, the Heart lifts itself upward by this Vegetative Motion, but in the Diastole falls downward again by its own Pondus of Matter; which for the same reason can be no Elementary Motion; for in the Systole it is contracted, and in the Diastole returns again to its own Elementary Laxity by its own Elastical Potentia, which was Spiritualy contrary to the Contraction. And as the Basis of the Heart being united to the Body, the Muscular Contraction thereof doth thereby draw it upward, which otherwise it could not, so all such Muscular Motions are by such Traction to, or Trusion from another Body, as a Fulciment; for so an Heart taken out Moves in the Hand; and a man bowing forward can lift up no more than according to the Weight of his Body, to which the Traction is; but standing Perpendicularly upright, he may lift up any greater Weight according to his Muscular Strength, by Trusion from the ground, as a Fulciment; and so he bears up any Burden on his Shoulders: whereas i● there be not such a Fulciment, he can bear nothing, but all will sink together; as if he stand on the Water, or in a descending Scale, or the like: and so a man in a Scale holding at the Beam, cannot lift himself up; because it descends toward him, and he cannot also ascend toward it; as he may, if there be such an over-weight in the other Scale as will hinder the descent: nor can he make that Scale, wherein he is, to weigh more than the Weight of his Body, by pulling it down; because he hath no hold below him, to which being fastened himself, he might so draw it down. Also besides these Muscular Motions in the Flesh, and the constant Pulls caused thereby, (which plainly is Vegetative, or by a Pulsifike Power of the Vegetative Spirit,) there seems to me to be such a sudden and occasional Motion in all these Fluxes and Refluxes of the Blood, caused by the Passions, as is not only Sensitive, but Vegetative: for I suppose that the Sensitive Appetite in all such Local Motions thereof doth thus Move the Body, not Immediately by itself, but by the Mediation of such Vegetative Motions; and so Guides and Governs them, Directively and Spontaneously, as I have showed: as when I write, the Motion of my Hand and Pen generally, is from the Elementary Motive Spirits in the Nervs, which the Vegetative Spirit Actuates and produces, and itself Moves by and with them, as it doth by and with the Muscles; or as my Hand writes by and with the Pen, only as a ●●tt Instrument of the Mover; for certainly my Writing is no kind of Elementary Motion, such as is by Rarefaction or Densefaction, Magnetical or Planetary Virtue, or the like, but a Vegetative Motion, as that is an higher and fitter Instrument of a Sensitive Mover, and also as a Motive Instrument itself; and the Moving of my Hand in writing generally is no Sensitive Motion, nor doth my Pen, Hand, Nervs, Animal Spirits, or Vegetative Spirit, Se●s or Perceiv what I do: but only my Sensitive Spirit, which therefore in causing this or that Letter or Word to be writ Guides and Governs the Vegetative Mover, as if another should guide my Hand with his; that is, the Sensitive Spirit doth not only Command, as I have said, because the Inferior Spirits have no such Perception or Appetite, whereby to know what is Commanded, and to Obey, but also the Sensitive Moves or causes the Vegetative Spirit, which is Motive in itself (so and in such a manner, whereby this or that Letter or Word shall be writ) to Move the Elementary Spirits, which are its Immediate Instruments, and not otherwise: for as the Vegetative Spirit doth certainly of itself perform all those Motions, which we call Involuntary, that is, which are not Spontaneous, and such as are not Immediately Subservient to the Sensitive Spirit, nor at the Command thereof; so also I suppose, that it doth as well perform all those other Motions which we therefore call Voluntary, or Spontaneous, because they are only Guided and Governed by the Sensitive Spirit. And so that all such Motions in the Sensitive Body, which are not of the Matter, nor only Elementary; that is, by Rarefaction or Condensation, but of an higher Nature; that is, either by Expansion or Compression, or more Regular, as all Involuntary Motions, or more Various and Indifferent, as all Voluntary Motions, are Vegetative; but the Voluntary are also Guided and Governed by a Sensitive Motion: and that all such Motions, whereby we perceiv that we do so Guide and Govern them, are Sensitive. And such are all the Moving Imperia or Commands of the Sensitive Spirit, whereby it doth Spontaneously Move and Guide the Vegetative Spirit, in producing and Actuating the Animal Spirits, both Perceptive, and Motive, Arrecting the Muscles, and the like; and so Priapismus and others may be both Involuntary and Voluntary: and such Sensitive Motions though never so swift and sudden, yet are not Involuntary, but Voluntary, if they be with any Perception and Appetite; for in all these Motions the Vegetative Spirit is always ready to Execute the Spontaneous Commands of the Sensitive Spirit, and is a very quick and Active Mover in itself, as appears by its own Involuntary Motions; but especially in these wherein it is Subservient to the Sensitive Spirit, which is more Active, and requireth such fit Instruments: and as the Sensitive Spirit Moveth in itself, as quick as Thought or Wish, so where no Deliberation is requisite or to be admitted, or there is an Acquired Use and Custom it presently Commandeth, Perceptively and Spontaneously, and is as presently Obeyed by the Vegetative Spirit, though without any Perception or Spontaneity thereof. And thus I conceiv, that these two Sensitive Facultys, Imagination, and Appetite, do Govern the whole Sensitive Compositum, residing together in the Brain, as they do Mutualy Cooperate, and that they or any of their several Powers are not seated in several Cells thereof, as hath been supposed; but that the several parts of the Brain are for refining, percolating, and preparing the Animal Spirits therein, by the Natural Chemistry of the Vegetative Spirit; and wheresoever these two Faculties have their Centrical Seat, which probably is in the Forebrain, or Cerebrum, as it is Eminently so called, they are both together, furnished with all their Sensitive Powers: for the Brain is not divided into several Organs, as an Ey, an Ear, and the like, but is all one Organ of these two Faculties, as the three Humours in the Ey, with their Coat●, and appurtenances are one Organ of Sight: yet it is also true that they have their Nervs dispersed from the Brain through the whole Body, both for the Intromission of External Species by the Animal Perceptive Spirits to the Imagination, and also for the Exerting of the Motive Spirits and Operating of the Appetite by them in all the Body: and yet as the Faculties themselves are Conjunctly in the Brain, so also these Animal Spirits, which are their Instruments, are conjoined therein, and in the same Nervs: and there may be Operation by the one, and not by the other at the same time; as in Sleep, when the Senses are obstructed by Vapours, which hinder the Intromission of the Species of External Objects, yet the Appetite then working in the Brain, as well as the Imagination, may Exert the Motive Spirits, so as to cause us not only to Talk, but also to Walk: and as they are thus Conjunct in themselves, and in their Instruments, so also in their Operations, whereby they do not only Spontaneously Perceiv, and Perceptively Affect or Disaffect Immanently, in such Actions as are performed between themselves, as I before showed; but also in all others, as the Appetite doth move the Vegetative Spirit to produce and Actuate Phantasms, as well as the Imagination doth Direct it what Phantasms it shall so produce and Actuate; and the Imagination doth also Direct the Vegetative Motions, as well as the Appetite doth Move and Guide them, but they are distinctly called Imaginative, or Appetitive Actions, accordingly as one or other doth Predominate therein. And as they are both thus Conjunct Spiritualy, in themselves, so are they also with the Sensitive Body, thus Subordinating the Vegetative Spirit therein Immediately, and by it the Elementary Mistion, and Matter to their Sensitive Spirit, by such Natural Aptitude and Combination, that as the Elementary Animal Spirits are refined and sublimated to the highest Purity whereof they are capable, and their Vegetative Spirit endued with a greater Activity, then appears in any Grass, Herbs, or Trees; whereby they may ascend toward this Sensitive Oeconomy, and be the Instruments of a Sensitive Life; so the Sensitive Spirit also is made, as it were, to Condescend to them by a Conjunct Irradiation of the Imagination, and Eradiation of the Appetite, and cannot Live, nor Act, without them, nor by or with any other Elementary or Vegetative Instrumentality whatsoever; and therefore it hath its own Standards in its own Body; whereby only it doth Immediately perceiv and feel, as it doth the Temperament of its own Flesh, and the Alterations therein; and not any of the External Qualitys, as the Heat of the Fire, or Cold of the Air, without the Body, which only cause the Alterations without, whereby they cause the like within the Body, and so Mediately become Sensible; as the Wether is by a Weatherglass; and not otherwise. And these Internal, and indeed most Proper Sensibles only and none others do Irradiate the Animal Spirits in the Nervs, which are propagated to the Brain, where the Sensation is performed; and the Sensitive Soul also doth only Move its own Body, wherein it is confined, by its own Powers and Organs, and others thereby: as the Hand is therefore called the Instrument of all Instruments. And yet it is in itself a Living and truly Spiritual Substance, and so are all its own proper and Immanent Actions Spiritual, whereby it doth Abstract from more Coporeal Objects Sensitively, and also from more Gross and Inferior Spirits, or Spiritual Qualitys; for so though by its Senses it doth Sensibly perceiv Heat, Cold, Pain, Burden, and the like, yet it can Immanently Contemplate, Affect, or Disaffect, the Speculative Phantasms thereof, without any more Feeling or Sens, than it doth the Artificial Pictures thereof: and indeed the very Sensible Species, Irradiated by the Sensible Qualitys, are not such as the Sensible Qualitys themselves, nor do they so Affect the Brain as they do the Standard; as I have showed, because the Species are only Irradiated thereby: for so Sensible Heat and Cold do not Burn or Chill the Brain, as they do the Flesh, which is the Standard. Having thus far absolved this Hypothesis of Sensation, I shall now refer it to the Judgement of learned Physicians, whom I have ever esteemed a Prudent and Sober Nation; and very deservedly; their Profession being a continual Practice, and their Practice concerning the Life of Man. But I suppose I need not consult them, whether the Sensitive Soul be Centricaly seated in the Brain, or in the Diaphragm or Midriff; because it is also termed Phrenes, nor whether the Septum Lucidum, because it is termed Lucidum be the chief Organ thereof; or as some say the Pinealis Glandula, because it only is One and Solitary; a very fit Organ indeed for such an Excrementitious Opinion, which none would ever have affirmed, nor can believ, who hath any purer part of Brain in him: and I very much wonder how such, who require of others a Mathematical exactness, and Demonstration, can with so much Confidence and Impudence impose upon all others such a Gratis dictum, and lay this, as the Foundation of their whole Doctrine of Passions; making all Sensation to be only Local Motion, which is a Common Sensible itself: whereas Sensation, as I have showed, is a Perceptive and Spontaneous Action; and though a Body be never so Mechanicaly and Artificialy Composed, like Daedalus or Myron's Cow; or be made never so Automatous, as the Clock at Strasburg, Archytas his Dove, Regiomontanus his Fly, or Eagle, or Albertus his Man, with all Imaginable Members, and Local Motions; not only a Philosopher, but every Vulgar Spectator, will say Dost aliquid intus: as though a Parrot hath Perception and Appetite, which they have not, and can imitate Human Speech, yet we all know that it hath no Human Understanding: and even Vegetative Spirits, which have Plastical, and many other notable Motions, and so Elementary, as the Planets, and Magnet (which Thales therefore termed Animal) have many wonderful Local Motions, yet they have no Perception or Appetite; which are Living Motions or Actions, whereof all others are only Counterfeits and outward Expressions, like the Motions of the dead Sultan, to deceiv the People; whereas any Living Man himself cannot be so deceived, but plainly may Perceiv the Difference in himself: for Local Motion, which, as I have said, is only Local Motion, is no Spiritual Action, which is not only Local, but also Spiritual, and not only Motion, but Action, or an Active Operation, and Superoperation, as the Spirit is a Substantial Activity; especially Sensitive Spirits, (whereof the very lowest are not only termed Creeping or Moving, but also Living Creatures) have such Living Motions or Actions: and such Motions or Remotions from one State to another, as from Death to Life, or from not such an Operation to such an Operation, are certainly Motions, as well as from one Place to another: as they themselves, who affirm them to be only Local Motions, do confess, in affirming them to be Motions, as they are indeed, but more or other then Local, that is, also Active Motions; and many of them such as may be performed without any Local Motion, as though the Appetite in Moving the Body, or any part thereof, doth effect and exercise also a Local Motion, yet the very Appetition, and Imagination in itself, and many Operations thereof are without any Local Motion; which doth rather disturb Sensation; as in Seeing, Hearing, and the like, if either the Body be Moved, or the Object Removed, the Sensation is disturbed: and though Sensible Objects Moving without, or Humours within, may Spiritualy Move Sensation by Tempting and Soliciting the Sensitive Spirit, humbly and Inferiorly, as that doth Move them by Commanding and Guiding them, Superiorly; yet they do not therefore Localy Move the Sensitive Spirit, or the Intrinsecal and Immanent Operations thereof, as that doth Move them Transiently. And I suppose the next Attempt of them, who can thus affirm Sensation to be only Local Motion, will be to reduce Intellection and Volition, and our very Human Spirit, to this common debasement of all Spiritual Natures, (which they generaly restrain to Matter and Local Motion) nor indeed is there any thing left, or any such clear difference assigned by them, which may privilege us from it, but only the favour and Indulgence of these great Masters, who can say and unsay, make and unmake, what they pleas, and how they pleas; and if all others were like to such, who have no higher Notions than Matter and Motion, it might with some probability be suspected that the Human Spirit is proportionably only Matter and Motion, which would perfectly gratify any who therefore affect to be Epicureans in Opinion, because they are such in Practice. But, as Scipio said, It is now more fit for us to return Praises to God for all these his Various and Wonderful Works, which can never be confined only to Matter and Motion, then to attend such Triflers any farther.  
VI Therefore let us prais the Father of the Spirits of all Flesh, and advance our Praises by a Song of Degrees, as he doth thus exalt his Creatures by several Degrees in the Scale of Nature. Who is Himself a Spirit, and Spiritual Life, Infinitely Contemplating and Enjoying Himself, and all other things in Himself; and hath given Life to all Living Animals, even the lowest Sensitive, which he hath placed in the same Animal Region with Intellective Man; though all Sensitives be Classicaly different from him, and both Subordinate and Subservient unto him, as he is to God; who hath made them the Images of his Intellective Spirit, as he is of the Divine Spirit. Whereby also they can Contemplate and Enjoy themselves, and all other Sensible Natures; which though Perfect in themselves, and in their own Classes, yet without these Sensitive and Intellective Spirits, who only can Contemplate and Enjoy them, had been made in vain, as a Spectable World of many wonderful and useful Objects, without any Spectator, or Enjoyer thereof; all whose Goodness and Perfection, though Good in itself, is far Inferior to the least Insect; whose Body though more Minute than the smallest Watch, or other Engine is more Curiously and Exactly composed then the greatest Machines'; and whose Inimitable Spirit possesseth the whole Sensible World, in the Potential Species and Images thereof, within the little Module of itself: whereas all Inferior Natures, whatsoever they are in themselves, are unto themselves, as if they were not; and howsoever they may differ one from another, yet bury all their Specifical Differences in the common Grave of their own Imperception, as if they did still continue in their Original Chaos, or the Eternal Abyss of Nonentity. Wherefore Sensitives were presently Introduced, when they were before prepared for these, as for their next and Immediate Ends of Intention, to perfect all their Perfections; which are not only far more Excellent in themselves, but thus also derive into themselves all their Inferior Excellencies; Living upon their Inanimate Natures, while themselves thus Live in their own Animate Natures; and are as far above them; as themselves are Inferior to Man; with whom, though they are not Coordinate, as Sensitives, yet they do Convers, as Living Creatures: and their Sensitive Life, though far Inferior to his Intellective Life, yet is not only an Image thereof, but also in his own Human Compositum, the Embryonical Inception, and constant Companion thereof: and his Sensitive Body the Immediate Mansion and Officine of his Intellective Spirit, and of all the Operations thereof, in this Conjunct State; and the Imaginative Artifices of Sensitive Animals are not only the Umbrages of his Intellective Act, but also in himself Subordinate Operators thereunto. Also many of them have Language, that is either the Expression of their Notions by Signs, or of their Passions by Interjections, which is not only a Rudiment of his more Articulate Language but also some Rude Discourse, and Essay of his Ratiocinations. And yet all these Vive Images of Man, and his next and Immediate Convivae, are not only Subjugated to his Tyranny by his Superior Power and Policy, but also by God and Nature Subordinated to his rightful Royalty and Dominion; being all born his Slaves and Vassals, who while they Live, serve him in all Offices, either of Labour, or Pleasure, yea Hawk and Hunt, and destroy one another for him; or are otherwise subdued and destroyed by himself. And so he Feedeth and Preserveth his own Individual Life with Innumerable Lives of their successive Individualitys; which are in Natures Account the most costly and Princely Diet, though two Sparrous be sold for a Farthing in the Market of Man.    

SECTION XII.  And God said, Let the Earth bring forth every Living Creature after his Kind, Cattles, and Creeping things. And it was so. And God made the Beast of the Earth after his Kind, and Cattles after their Kind. And God saw that it was Good. And God said, Let us make Man in our own Image, and after our own Likeness. And let them have Dominion over the Fish of the Sea, and over the Fowl of the Air, and over the Cattles, and over all the Earth. So God Created Man in his own Image; in the Image of God Created he him; Male and Female Created he them. And God said unto them, Be fruitful, and Multiply, and replenish the Earth; and Subdue it, and have Dominion over the Fish of the Sea, and over the Fowl of the Air, and over every Living thing that Moveth upon the Earth. And God said, Behold, I have given you every Herb bearing Seed, which is upon the face of all the Earth, and every Tree in which is the fruit of the Tree yielding Seed; to you it shall be for Meat, and to every Beast of the Earth, and to every Fowl of the Air; and to every thing that Creepeth on the Earth, wherein there is Life, I have given every green Herb for Meat. And it was so. And God saw every thing, that he had made, and behold it was very Good. And the Evening and the Morning were the Sixth Day. 

EXPLICATION.  
God caused the Earth also to bring forth Beasts after their several Kind's, which was their Specifical Goodness and Perfection. And when he had thus prepared and furnished the Elementary World with Vegetatives, Luminarys, and with all Kind's of Sensitives, Fishes, Fowls, and Beasts, he Immediately Created the Intellective Spirit of Man, and so made him to have Dominion over them all, for whom he had before made and prepared them. And he made both Man, and Woman, who might accordingly Procreate; and blessed them with the Blessing of Prolification, for the Increase of Mankind. And he made them and all their Posterity Lords over all the other Inferior Creatures in the Earth; and appointed Herbs and Fruits to be Meat for them; and for Beasts and Fowls also the green Herb and Grass; whereby they should be Nourished, and Augmented, and so Preserved in their own Individualitys. And then God reviewed all his Works, and the whole Frame and Order thereof, pronouncing and declaring it to be very Good, and Conformable to his Divine Wisdom and Will, and to the Law of Creation. And these were the Works of the Sixth Day, and of all the Six days.   

ILLUSTRATION.  
1. Of Beasts. 2. Of Man. 3. Of the Human Body. 4. Of the Human Spirit. 5. Of the Image of God in Man. 6. Of the Immortality of the Soul of Man. 7. The Conclusion of all the Works of Creation. 8. Of the Goodness thereof.  
I. I H●ve already discoursed of Fishes and Fowls, and thereupon very largely of Sensation; and therefore shall now only need to discourse of Beasts, not as they are also Sensitives, but as they differ from the others, and are Superior unto them; a● may appear by their bodies, that were made of the Earth, and are more Terrene, Firm, and Consistent, and of a more Quadrate, and Cubical Proportion, and more like to the Body of Man: and though some of them be also termed Reptiles, as Fishes ge●eraly are, yet I conceiv, that as there are, as I said, Gradient Fishes, which have Feet, and so Fowls, that Creep going upon all four, are called such from their very flow Motions; so also there are some more Tradigradous Beasts, which are therefore called Reptant, and not that they were Anomalous, or less perfect in their Kind's, than other; for they are also mentioned to have been made among other perfect Animals, and they were afterward specially preserved, and so are also mentioned among them that entered into the Ark, wherein no Anomala▪ were preserved, or such as are by Putrefaction, for so they might be restored again: and indeed if such other Sensitives could be made only of Matter and Motion, it had not been necessary that God should so Extraordinarily have preserved any of them; for so also he might have restored them, and he doth nothing in vain: wherefore since it is mentioned expressly, not only that God did preserv them generally according to their Species, but according to their Sexes, Male, and Female, to keep Seed alive upon the face of all the Earth, it is very evident that they were neither Originaly made only of Matter and Motion, nor could be so Naturaly restored. Also whereas it is said, that God made the Beast of the Earth which is conceived to be Fera Agrestis, or Wild beast, I suppose it may be so understood in a moderate Sens, that is, less Philanthropous and Tame, though not Ravenous, or Rebellious so as certainly none were Created before the Fall and Curs. And there is still the same difference of more or less Philanthropy remaining in their very Natures; so that some, though otherwise as Fierce and Courageous as others, are easily Tamed; as Elephants, Bulls, Boars, Horses, Dogs, and the like: whereas others will very hardly be so Civilised; as Lions, Tigers, Bears, Wolus, Foxes, and the like: and this Natural difference in themselves is the ground and reason of their more or less Cicuration or Mansuefaction. And that there is such a difference in their very Natures, may appear by this, that they are not only so different toward Man, but also among themselves; and so it is a common Observation, that the more Mansuete do flock and heard together, and Live in Consort; whereas Wild beasts Live more Solitary, and are more Strange even to one another. Yet certainly none of them were Carnivorous at first, nor did devour one another; for both they and man had then another Diet appointed for them by God, that is, Vegetative; which which also Comprehends the Elements, and Matter, as subordinate unto it; and as the Elements and Matter are its Subordinate Body, so it is also Nourished by the same, whereof it is Constituted; and so the Vegetative Spirit may be Augmented by Mistion of more of the Homogeneous Vegetative Spirit latent in the Nutriment: and so the Matter, Elements, and a Vegetative Spirit, make the Body of Sensitives, whereby it is also Nourished, and may be Augmented by Mistion of more of the Homogeneous Sensitive Spirit latent in the Nutriment; and now when we and some Beasts do feed on the Carcases of other Sensitives, yet we do not, nor can we, feed on their Sensitive Spirits, or Lives; because they are dead, and there is no Conversion of one Sensitive Nature into another, nor any such Mistion by Augmentation, as of Equine and Asinine Spirits in a Mule, or by Generation; nor yet is the Anima thereof, or Anima Mundi, as some say, so Subordinate, either to Constitute, or Nourish the Sensitive, as Vegetatives and the rest are, and were so ordained to be both for the Original Formation, and Nutrition of Sensitives; and thus they are not only Subordinate, as a Constituent Body, and Nutriment of Sensitives; but also Subservient, as Instruments of the Sensitive Spirit, as I have showed, both in all those Motions, which we call Involuntary, and are properly Vegetative, and also in their Instrumental Preparation and Motion of all the Sensorious Organs, according to the Imperium and Gubernation of the Sensitive Spirit, in all those Voluntary Motions thereof, which are performed thereby Transiently, and not Immanently in itself alone. Also though God did not so expressly appoint Vegetatives, which are Terrestrial, to be food for Fishes that Live in the Water, yet probably they had the same food growing on the Shores and Banks; and such, as some report, may still be found in the bells of Sea Morses, and such like Fishes, almost as great as Whales. And though it be not expressly mentioned either here, or after the Deluge, whether Fishes did not then also pray one upon another; as now they do, yet possibly they might, being made to bring forth abundantly, whereby they might both maintain their own Species, and be food for others, or perhaps they might be Nourished by their, own Element, Water. However I doubt not, but that some Beasts were Created far more strong than others, as they still are; and that some were Venaturient, as now they are, and had the same Specifike Sagacity, as well as Noses; and so might hunt others with a great Natural Delight, as I suppose they now do with more than any Huntsman that followeth them; which appears, not only by their Indefatigable Industry, but also by their very great Exultation, and Cry; yet I conceiv, that then they had no Cruentous or Murderous Appetite; as now a Lion doth not usualy prey when he is full; and Cats first play with a Mous, and then kill it; but then they did only play, and not Kill, when they could not Eat thereof; which is the chief End of Killing. And so a young Leverer, when it first sees a Dog, sh●ns him, and hath a Natural Sagacity of avoiding, and escaping the Dog, as well as the Dog hath such a Natural Sagacity in hunting the Hare. And hereby also the Ingeny of Sensitives did appear, aswell as in avoiding Poisons, and hurtful Vegetatives, which as they are in themselves certain Excellencies and Eminencies in the Vegetative Nature, so are these also in the Sensitive Nature; as of Courage, Fear, and the like Sensitive Affections. But of all Sensitives Beasts are Supreme, that is, in their whole Bestial Kind generaly, and so particularly according to their several Ranks and Degrees, which is the true Rule of Comparison; though the meanest and lowest of of Beasts be: not more excellent than the chief Fowl or Fish, and so of Fowls and Fishes. And Beasts do not only excel the rest in their Bodily Constitution, as I have showed, but much more in their Spiritual Qualitys, which are their very Sensitive Excellencies; though they may not have greater or more admirable Instincts than Fowls or Fishes; which are some special Endowments, wherewith Nature doth help out many Inferior Animals, yea Infects, as Bees, Spiders, Silkworms, Ants, and the like; and of all others, Man himself, though he hath generally the most excellent Sensitive Spirit Subordinate and Subservient to his Intellective Spirit, yet he hath least and fewest Instincts; and indeed I know none, except Sucking, which is most Common and Necessary; yet as he doth excel them all in the general Sensitive Powers and Virtues, whereby he can more Curiously Contrive and Effect things even by his Sensitive Imagination and Ingeny, and hath such a most fit Organ thereof, as the Hand; so do Beasts heerin generaly excel Fowls and Fishes; and accordingly have more fit Organs than they, and their Brains are more Conformable to the Brain of Man; and he hath not only most Service from them, but also most Conversation with them: and thus they were made in the same Day with him, and next and Immediately before him; and as both he and they have their Sensitive Spirits produced, and their bodies formed of the Earth, so they both Live together in the same Floor of this great House of the Elementary World; as God saith to job of Behemoth, which I made with thee, he eateth Grass as an Ox. Yet we may no● therefore, with some Credulous Admirers of Brutes to the Disparagement of our-selves and of all Human Nature, adopt them into the Family of Mankind, and claim kindred of Apes, Baboons, Marmosets, Drills, and I know not what Bestial Fauns and Satyrs, as but one Degree removed from ourselus: for though they may thus approach unto us in our Body and Sensitive Spirit, yet we Classicaly differ, and vastly excel them, in our Intellective Spirit; whereof I shall now proceed to discourse.  
II. We now ascend into the highest Degree of the Scale of Nature, that is, of Intellective Spirits, Human, and Angelical; whereof the Human Spirit doth, as I said, Classicaly differ from Sensitives, and only Specificaly from Angels: but as the Human Spirit of Man is united into one Compositum with all the Inferior Spirits, and Matter, as they are Subordinate one unto another; so Man is the whole Scale in himself, which Angels are not: comprehending both Intellective and Sensitive and all other Inferior Natures, as Sensitive Composita do Sensitive and Vegetative and the rest, and Vegetative Vegetative and Elementary and Matter, and Elementary Elementary and the Matter, which are the true Approximations and Combinations or Syzygys of Nature (though no Participations Mistions or Confusions of Classical Differences, as I have showed) but Man only is the Epitome of all, or as the Ancients rightly styled him a Microcosm, or little World: for as Angels, who are the other Species of Intellectives, are pure Spirits, and no Composita; so Sensitive, and all Inferior Composita, are not Intellective; but only Man is all in one; that is, Potentialy, or Classicaly; though not Actualy, and Specificaly: as the Body of Man hath not Actualy the Rarity of Superaether, nor the Density of Subcortical Earth, nor all the Degrees of the Elementary Qualitys; though he hath them also Potentialy in himself, because he hath in his Compositum both Matter, and all the four Elements, which are Potentialy capable thereof, having the Real Potentialitys thereof in themselves; and so he is not Specificaly Grass, Herb, or Tree, nor Fowl, Fish, or Beast; yet Classicaly he hath a Vegetative and a Sensitive Spirit in his Compositum, and such as is Specificaly proper to himself, as well as they have their proper Vegetative, and Sensitive Spirits. Wherefore plainly he is such a Microcosm in himself, as I have described; and the last Valde bona is pronounced of him, as he is such a Microcosm, as well as of the great World. And now I shall first discourse of Man generally, according to the whole Compositum, which every Man hath in himself, and which is indeed that which we call, Man. And as a Traveller, who first by his Map sets forth and travels over the World, whereof he hath yet only a Notional Module or Image in his Mind, when he returns back again, he reviews his Map with those Real Apprehensions which he hath Acquired, and comparing both together, finds them to agree, and so being fully satisfied, as he did before Contemplate the World itself only as Notional, he now looks upon the very Map thereof, as almost Real; thus having gone forth out of myself as it were into this Philosophical World, I seem now to return home again to myself, and in my own Human Compositum can behold the Abstract of all that I found abroad: and thus I shall likewise desire any other, who shall have traveled through these Discourses of the World, now to make himself and his whole Compositum the Sensible Experiment of the whole System thereof, as God hath described it in this Divine History, which is also an Intellectual Epitome thereof. And so let him consider whether he hath no● a Body of Matter, which he may discover by the Extension and Density thereof; and therein all the four Elements, which he may discover by the four first Qualitys thereof; and also a Vegetative Spirit, which he may discover by the Involuntary Motions thereof, in the Plastical Formation of his Body, Nutrition, and the like; and also a Sensitive Spirit, which he may discover by all his Sensations; and lastly an Intellective Spirit, whereby he understands all the others, and itself, and consciously knows, that it is not only rude Matter, or any Affection or Variation thereof, but that it can Abstract from the Matter, and that there are in it its own Immaterial Ideae, Notions and Faculties, which must Subsist in an Immaterial Substance, which is his very Intellective Spirit: and as this is an Intellective Spirit, so is his Sensitive a Sensitive, and his Vegetative a Vegetative, and Elementary Elementary Spirits, Classicaly distinct and different from the Matter, as well as from one another: for thus he knoweth and feeleth in himself, that there is in his Compositum a Sensitive Spirit, which sometimes rebelleth against his Intellective Spirit, and a Vegetative Spirit, whose Involuntary Motions the Sensitive Spirit doth no● always Perceiv nor Govern, and therefore they are called Involuntary; and a Mistion of Elementary Spirits, which sometimes, as in a Fever, or the like, are distempered and disordered, and will not be Governed by the Vegetative Spirit, and Matter which will Move to Union and Station, as I have showed, maugre all or any Elementary Spirit: wherefore such Different Operations do plainly prove them to be such Different Substantial Principles. And as they thus Classicaly differ, so plainly they are Subordinate one unto another, according to the Scale of Nature: for so the Intellective Spirit generally Commands and Governs the Sensitive Spirit, as the Rider doth his Horse; and the Sensitive the Vegetative, and the Vegetative the Elementary, and the Elementary the Matter, as I have showed at large, and any may Experiment in himself; for as this is the Scale of Nature, which God Erected, and the true Oeconomy thereof, which he hath Ordered and settled in the World, so every Man hath, and if he attentively and duly consider it, may evidently perceiv the same in his own Compositum. And, which is yet more admirable, as Man is this Centrical Orb of the whole World, not only Localy as he is in or upon the Earth, which is his Mansion, but Physicaly, as he is such a Compendium thereof; so he is also Politicaly, according to the Divine Intention of the Creator, that one Nature, which all other Natures do Circumferentialy respect, and relate to him one way or other, as so many Lines to the Centre: Wherefore as Angels probably were Created first, being the Supreme of all Natures; so Man was made last, as the Sum and Completion of them all, and the Political End thereof, which was first in the Divine Intention, and last in the Execution. And Man was so made in order to the Assumption of his Nature by jesus Christ, the Son of God, who is therefore called the Beginning of the Creation of God, both Principium, and Principatus; Alpha, and Omega, the First and the Last; and I suppose tha● Consultation about the Creation of Man, Let us make Man &c. (whereas it is said of the rest, only by a Word of Command, Let there be Light, and the like) did refer specially to Christ, who was to Unite and Espous the Human Nature, (which as I said is the Epitome of the whole Creation) to the Divine Nature, in one Person. And yet some forgetting that they are Christians, and indeed Men, and seeming to trample on this supposed Pride of Man with a Real and greater Pride and Self-conceit, can be so ungrateful toward God their Creator, and jesus Christ their Redeemer, and so falls to themselves, as to deny or disparage this Originaly Natural, though now depraved, Excellence of their own Nature. Wherefore to retund their Perversity, and to assert the Native Dignity of Mankind, I shall evidently prove it by the Letter of the Text; which declares this to be the very Intention of the Creation of Man, Let us make Man after our Image, and in our own Likeness. And let them have Dominion over the Fish of the Sea, and over the Fowl of the Air, and over the Cattles, and over all the Earth; and accordingly it is repeated again by God himself unto Man, after he was made, that he might know and acknowledge it; Replenish the Earth, and Subdue it, and have Dominion over the Fish of the Sea etc. and so after the Deluge, God again renewed this Great Charter to Mankind, when also he added a farther Privilege of feeding on Sensitives. And it is still evidently so according to Natural Reason; for thus, as the Intellective Spirit of Man in his own Human Compositum Subordinateth all the Inferior Natures to itself, so also doth Man in his whole Compositum Subordinate them all to himself; not as Angels, who by their greater Power can overrule all or any of them, yea Man himself, Externaly and Violently, but by an intrinsical Right and Power of Sovereignty and Dominion, whereunto Man was born, and hath it in himself according to the Law of Nature: for so also, though Angels are more excellently Intelligent of all these Inferior Natures than Man himself; yet he is more Sentient thereof, because he is Sensitive, and they are not: and thus Man as one of them, and being more excellent than them all was made to be their Natural and Lawful Prince, yet as in his own Compositum he hath not Actualy and Specificaly all the Differences of Inferior Natures, but only Classicaly, so he doth not possess nor hath the use of all other things particularly, but generally: and as a Paterfamilias or Master of the House, though he hath not the whole Vsus, but the Fructus of all in the Family, and House; yet he may have the very Vsus of what he pleaseth thereof; for quicksands quid acquiritur servo acquiritur Domino, so Man doth most Lawfully use the Service; yea the very Lives of Sensitives: and they have no Right or Propriety in any thing that they have, no, not in themselves, against Man, whom God, the Supreme Lord of all, hath thus made Lord over the Works of his hands, and put all things under his feet; that is, all these Inferior Natures, Beasts of the Field, and Fowls of the Air, and Fish of the Sea, which are next and Immediate unto himself, and in the same Region of Life with himself; and consequently all other things which are below them; but as he is Naturaly of the same Intellective Classis with Angels, whose Native Province is the Superaether, which is also Superelementary, so he hath only a Coordinate Communion with them here, and shall have Eternaly hereafter, in such a way and manner as we do not now understand (nor will I presume to inquire:) and yet even now they are termed Ministering Spirits sent forth to Minister unto them who shall be heirs of Salvation. But most Sensibly the whole Elementary Globe, and all things therein, were made thus Subordinate and Subservient to Man, and since our Rebellion against God, and theirs against us, yet, as God declared to Noah and his Sons, we still hold the Reins of this Sovereignty and Empire over them in our hands, and so shall until the last Dissolution: thus it is said, Every Kind of Beasts, and of Birds, and of Serpents, and things in the Sea, is tamed, and hath been tamed of Mankind: and none of them could ever yet make War with Men, but in all Ages, and all places of the Habitable Earth, are Enslaved, or Ejected, by us. Also as the Tapestry, and Pictures, and all the Ornatus of the House, is for the use of the Master; so hath the Intellective Spirit of Man the Intellectual Contemplation and Enjoyment of all the Spectable World: and thus we have hitherto discoursed thereof; and though we cannot Comprehend all things, nor all the Secrets and Mysteries of Nature, which we therefore must Admire; yet that very Admiration is another kind of Enjoyment of them: as all Wonderful Spectacles are very delightful, and we willingly bestow our Pains in travelling to See them, and also very great Cost to Purchase them. But the most Satisfactory and Sensible Evidence of this great Truth is the Universal Curs and Blast that is upon all this Inferior Globe for the Sin of Man; which could not be for any other reason, but only because it, and all that is therein, is his: and such Derivative Punishment is also used in the Civil Laws of Men.— Immeritis frangun●ur crura Caballis.  
III. I shall now consider Man more distinctly▪ as he is Composited of Soul and Body; and first his Human Body, and the Successive Generation thereof, according to his Original Creation. I have showed, how, according to the Scale of Nature, the Matter is the first Body▪ and the Inferior Spirits, together with the Matter, are the bodies of the Superior; and so that, and all the Inferior Spirits, Elementary, Vegetative, and Sensitive, are the Body of the Intellective Spirit of Man; which as it is a Sensitive Body may be termed his Beast, (as Beasts are next unto him in the Order of Nature) though indeed his Sensitive Spirit be neither such as the Spirit of Fish, Fowl, or Beast, Specificaly, bu● only Classicaly Sensitive, as they also are; whereas it is in itself Specificaly a more excellent and Proper Spirit, as I have showed: which was also produced out of the Earth as well as the Spirits of Beasts as they are all of the same Classical Nature: for so, as it is said, Out of the Ground the Lord form every Beast, etc. it is also said, God form Man out of the Dust of the Gr●und; wherefore his Human Body was not only a Lute● Imag●, or Statue, as is commonly supposed, and that so God Inspired into it the Breathe of Life, both Sensitive, and Intellective; for it was first made a Sensitive Body, having the Sensitive Spirit then laten● in it, and ready to be produced; as the Sensitive Spirit in the Foetus of any other Animal is so produced, when the Vegetative Spirit hath first Form and Organised the Sensitive Body, as I have showed, and may now evidently appear in the Creation and Generation of Man; for so God is said to breath into his Nostrils the Breath of Life, (or Lives, as it is Hebraicaly) that is, in the same Instant when God so produced by Improper Creation the Sensitive Spirit, or Life, (which is also called Breath of Life) by forming Man of the Dust of the Ground, as well as any Beast as I said, he also introduced into his Body the Intellective Spirit, and Life; for so he is said to breath into his Nostrils, that is, into such an Organical part of his Sensitive Body, as any Beast also hath; and not only into a Figure or Similitude thereof, which a Statue may have; but plainly they were Carneae, and not Luteae Nares; and so was all his Body Carneum Corpus, and not Lutea Imago Corporis: and so Adam, after he was thus Immediately Created, that is, by Improper Creation of the Sensitive Body, and Proper Creation, of his Intellective Spirit, saith of Eve, who was also so Immediately Created by God, this is Bone of my Bone, and Flesh of my Flesh: and certainly the Body of Eve was made of such a Sensitive part of the Body of Adam, and so indeed they were both Created by God; as it is said, Male and Female Created he them; and neither was the Soul of Man made Superior to that of the Woman, as the jewish Rabbins most fond affirm; nor yet the Body of Woman Superior to that of the Man, as some fond Amorists are apt to fancy. And whereas God is said to Build or Aedificate Woman, so also it is said that he Form Man and Beasts. And this special Aedification of Woman out of the Rib or Side of Man, and not Immediately out of the Earth, was somewhat like Generation by Seed; which is a Decision from the Body of the Parents, whereby the Child is as it were a part thereof; and as that makes the Natural Union and Storge between them, so likewise this first Creation of Woman in such an Extraordinary manner, otherwise then of any other Feminine Animal, (which is not so made, nor any Woman since of the Rib or Side of Man) was not only the Original Institution but Natural Law of Matrimony between Man and Woman in Paradise, more than between any other Sensitive Male and Female: and is so Interpreted in the following words, Therefore shall a Man leave his Father and his Mother, and shall cleav unto his Wife; and they two shall be one Flesh. And indeed this is the Foundation of all Civil Society, and Polity of Mankind, wherein he being naturally Animal Sociabile excelleth all other Sensitives; for so Husband and Wife were not only before Father and Mother, but, as I may so say, the very Parents of Parentality itself; and without Lawful, that is, such Human Conjugation, there is no Lawful, or Human Filiation. Thus Matrimony doth unite not only Man and Woman between themselves, but also their Children, as the Pignora of their Matrimonial Covenant, and Conjugation, during Life; whereas the Bond of Bestial Copulation and Procreation is not constant, but even Parental is soon forgot and vanisheth away. And this also in Mankind maketh Fornication to be Naturaly and Moraly unlawful, because he that is joined to an Harlot is one Body, for two (saith he) shall be one Flesh. And Matrimony is Mystical, and Typical of Christ and his Church; between whom there is a Spiritual, as this is a Carnal Union; and Christ hath married it to himself with an everlasting Covenant, as this is Mortal and Temporary: and thus the Apostle citeth the aforesaid Text, and subjoineth, This is a great Mystery, but I speak concerning Christ and his Church. Now whereas it is said, that God form the Body of Man of the Dust, or as it is Literaly, Dust of the Ground, and not, as it is said of Beasts, out of the Ground, it may import a more Delicacy, or Tenderness, of the Human Body, proportionable to the more Excellent Sensitive Spirit, as Dust is a ●iner and purer part of Earth; but I rather conceiv, that it is so expressed to humble Man, the most Excellent of all sensible Animals; in that since wherein it is so afterward applied, Dust thou art, and unto Dust shalt thou return. Thus it appears plainly by Authority of Scripture, that Man hath not only an Intellective, but also a Sensitive Spirit, in his Compositum; because it is so said that God breathed into his Nostrils the Breath Singularly of Lives Dualy, that is, though his Intellective Soul only was Inspired, yet the other was produced. And so also according to Reason; for these two Spirits are Classicaly Different in the same Human Compositum, as well as in a Brute and an Angel; for one is Material and United Mediately by the Inferior Spirits to the Matter, and the other Immaterial; and so the one can only be and Operate Conjunctly in and with the Matter and Body thereof, but the other may be and Operate separately without them: nor can these be two Spirits Missed together, any more than Matter and Spirit, (whereof, when they are Consubstantiated, the Matter is no less Matter, nor the Spirit Spirit; though they do Consubstantiate one another Mutualy and Conjunctly, whereby they are and Operate as one perfect Substance) and much less the Intellective and Sensitive Spirit of Man, which are not Consubstantiateed. Neither hath the Intellective Spirit Eminently (as it is commonly termed, though none can understand what it should signify) the Faculties, Powers, and Qualitys, of the Sensitive Spirit, or the Sensitive of the Vegetative Spirit, or the Vegetative of the Elementary Spirits, any more than a Spirit hath of the Matter, or the Matter of Spirits; nor can any one Species have the Proper Qualitys of another, for than they should not be such Proper Qualitys of its own Species; And whatsoever Scholastical Notions any others may frame in their Minds, they who search into Nature itself, and consider things as they find them therein, must confess that as they can know nothing of Matter what it is, but by the Extension, Density, and like Affections thereof, so neither of Spirits what they are but by their Proper Powers, and Qualitys; as it is truly said, that if a Stone could be made to have truly and Realy all the Proper Qualitys of Gold, it must be Gold, and have such an Actual Composition of the Elementary Spirits, wherein those Qualitys of Gold do Subsist: and however Philosophers might distinguish Notionaly, all Mankind besides would esteem it; and accept it, as true Gold. Wherefore if the Intellective Spirit of Man had, as they say, all the true and Real Properties of a Sensitive Spirit, and also of a Vegetative it must be both an Intellective and Sensitive and Vegetative Spirit, which is a Confusion, not only of Species, but of Classes: and so Man should be a greater Monster than a Mule, or the like Mist Animals: for so indeed there may be a Mistion not only of Homogeneous Substantial Spirits, as in all Augmentation, whereby more of the same Specifical Spirit latent in the Nutriment is taken into the Individuality and Oeconomy of the Substantial Spirit of the Principal Compositum, and Mist with the very Substance thereof; but also Homoeogeneous Spirits of the same Clussis may be so Mist, in Primitive Generation, as in a Mule, and the like; and yet because it is Confusion of the Species, it may not continue and propagate others: for Nature doth abhor all such Rape and Violence offered unto her, in her Specifical Oeconomys, and will not endure any Successive Multiplication of a new Species (as it is therefore Proverbialy said, Cum Mula pepererit) as well as she doth also abhor the Abolition of any of her Regular Species, which are as so many Members of her great Body, and therefore God did so Extraordinarily preserv them in the Deluge. And though it is true that even Sensitive Spirits because they also do Live have Perception and Appetite, which are Analogous to Intellective Understanding and Will; and so also all Analogous Affections of Love, Hate, Joy, Grief, Hope, Fear, and the like Living Faculties; as there are many such Analogys in Nature between several Classical Spirits and Spiritual Qualitys, yea between them and Matter and the Affections thereof, as I have observed; yet they are still Classicaly Different, as well as there are the like Specificaly Different Analogys between the like Intellective Facultys and Powers in Men and Angels. And by these Analogys and Correspondences in her several Members, Nature doth Confederate and Combine and Unite all her Composita, and her whole Body, and make it one Conjunct Univers in the Whole; and so doth the Human Compositum or Nature of Man, (which is, as I said, the Epitome of the Univers) thus Confederate and Combine and Unite all the Classicaly Different Natures in itself. Thus there is both such a Combination and Compositum of the Whole, and also a Classical Difference of the several Natures in themselves, as so many parts and Members thereof, which yet are not Mist or Confounded one with another any more in the little Compositum of Man, then in the great Body of the Univers; wherein certainly they are so Different, otherwise there should be no such Differences in Nature; but either Materia prima, or Anima Mundi, or both might be Eminently all things; which I have before sufficiently refuted. And it may Sensibly appear that there are such several Spirits in Man, by their several Operations, which are not only Naturaly Different, but Actively Contrary, as I have showed, and cause a Conflict in him, as it were between two several Animals; for so it is confessed by all Philosophy, that the Sensitive Spirit doth Rebel against the Intellective, for the Sensitive Imagination and Appetite, or the Intellective Understanding and Will, do never so resist and oppose one another; but what the Imagination determineth, and so representeth to the Appetite, as Sensual Good, or Evil, the Appetite accordingly Affecteth, or Disaffecteth it, without any Renitence or Regret; and so it is also between the Understanding and the Will: but the only Dispute in the same Spirit, Sensitive, or Intellective, is in the Deliberation concerning several Sensual or Intellectual Objects, or Circumstances thereof, and the like, before the Imagination, or Understanding, can judge and determine that this, or that Object, so Circumstantiated, is Sensualy, or Intellectualy, Good, or Evil, or Better, or Worse: whereas after the determination is once past, the Appetite doth follow the Vltimum Dictamen of the Imagination, and the Will of the Understanding without any the least Renitence and Regret, most Spontaneously, and Voluntarily. Wherefore such Opposite Operations as are commonly between the Sensitive Imagination and Intellective Understanding, and Sensitive Appetite and Intellective Will, plainly declare that the Intellective and Sensitive Spirit in the same Man are Realy different, as well as they are so in Brutes and Angels; yea and more evidently, because there is no such Conflict in either of them, who are wholly Sensitive, or wholly Intellective; and though the Sensitive Spirit in Man did perfectly submit to his Intellective Spirit in his first Creation, yet they did then also as Realy Differ in their own Natures, which are not altered by the Fall, and as they now do as much Naturaly Differ when they agree, as when they disagree; though the Actual disagreement doth more Sensibly manifest the Natural Difference: as Actual Heat and Cold, Moisture and Dryness declare the Elementary Spirits to be Different Substantial Principles; and though they being all of the same Classis, may be united into one Mistum, and their Qualitys into one equal and agreeing Temperament, yet the Sensitive and Intellective Spirits in Man being Classicaly Different, neither themselves, nor their Faculties, nor Operations, can be so Mist; and so any Man may feel in himself, that when in such a Conflict, the Will, which is Intellective, doth prevail and Overrule the Operation, the Sensitive Appetite doth not mingle itself with it, but as it were also by itself reluct and repine, and assoon as it can return to its own Sensual Cours: and when the Appetite doth prevail and overrule, the Will doth in like manner mourn, and bewail itself, and assoon as it can return to its own Rational Cours: which Sensibly satisfieth me, that they are and remain such Different Spirits, or Substantial Principles, Facultys, and Operations, though they be all in the same Human Compositum. And whereas it is said, that the Human Embryo first lives the Life of a Vegetative Plant, then of a Sensitive Brute, and lastly, of an Intellective Man, though I have showed how it indeed begins to live the Sensitive and Intellective Life together in one and the same Instant, and so it is said Man became a Living Soul, or Person, because they are both truly and properly Lives, and the Intellective Denominates the whole Person, Man: and assoon as the Sensitive Life dieth, and the Breath, which is the Instrument thereof, ceaseth, and expireth, the Intellective also departs; and as long as the Sensitive Life remains, though in any Deliquium, or the like, the Intellective continues; and so the Wiseman saith of men, as one dieth so dieth the other, yea, they have all one breath: yet it is very true, that the Vegetative Life, as they call it, is before the Sensitive, as may appear by the Punctus saliens, in the Formation of the Foetus; and whereas they say, that this is only the Operation of the Sensitive Soul in a Brute, and of the Intellective in a Man, so Operating Eminently by those Inferior Powers which it hath in itself, before it can exert its own Proper Superior Powers, it seemeth to me very Absurd and Improbable, that it should put forth any such Eminent Powers which must Subsist in the Proper Powers, before those Proper Powers be Actuated, wherein it must Subsist; as Emanant Light, or Heat, are Potentialy, that is Formally, and not only Eminently, in Inherent, but certainly cannot be Actualy exerted before the Inherent be Actuated, and doth Operate Actualy: though indeed, as I have said, no Proper Quality of one Specifical Spirit can be, Actualy, or Potentialy, in another, either Immediately, or Mediately, as the Proper Qualitys of the same Specifical Spirit may be: and so as Emanant Light, or Heat, doth Immediately Subsist in Inherent, and Mediately in Aether or Fire. Wherefore there are three such distinct Spirits, Intellective, Sensitive, and Vegetative, in the Human Compositum; and also the four Elementary Spirits (and they only Mist together in one) nor hath ever any yet affirmed that they also were Eminently in all or any of the others, as that the Intellective, Sensitive, or Vegetative Spirit, is Eminently Hit, Cold, Moist, or Dry, or the like: and yet they might and must affirm this as well as the other, because they also are Spirits, and not the Bodily Matter. And thus there are indeed, speaking plainly, Seven Different Spirits in every Human Compositum; not Possessing it or the Body of Matter, (as the Seven evil Spirits did, which our Saviour cast out of Mary Magdalen) but Informing, that is, Inspiriting it Naturaly, and according to the whole Scale of Nature, whereof they are all the Classical Spirits: and if they were not all in the Human Compositum, Man should not be truly the Epitome of Nature, or any such Microcosm in himself: but as certainly as he is Composited of Matter and Spirit, which yet remain distinct and different Natures in one and the same Compositum, so he hath also all the Inferior several Spirits in him as well as the Matter, and the Matter as well as them; all which together are his Human Body, and not only the Matter, and Elementary Mistion. And now, because I know that this affirmation of so many several Spirits in every one Man will seem very strange to any, who doth not attend, and rightly consider, the true System of Nature, as it is described in this History of Creation, both Proper, and Improper; and because many Christian Philosophers, who strongly maintain and affirm the Proper Creation of the World against all Atheism and Heathenism, yet do not heerin also, as they ought, oppose the Improper Creation by God against Human Philosophy and Inventions of Men from which they have derived some preconceived Notions, which are their only Objections against this Doctrine; I shall recapitulate briefly what I have formerly more fully declared, whereby they shall plainly understand that the Objections are only Notions, and that it is not, nor can it be, Realy so in Created Nature. Thus, as I have said, God the Creator is the only true Eminence, or Eminent Causality; who comprehending all Possibilitys, not Formally, but Eminently, in his own Infinite Omnipotence, could, and did Create, what he pleased from Absolute Nonentity, and so still doth comprehend all Created Entitys, not Formally, but Eminently in his own Infinite Entity in an Infinite and Incomprehensible manner: but as it is Impossible that any thing should be Generated Actualy, whereof there is only a Nonentitative Possibility, and no Entitative Potentiality (as I have distinguished them) because Generation is no Creation; so it is also Impossible that any Natural Agent should Act or Operate by any Power, which it hath not Formally in itself, but only Eminently, as they say: for if it can so Act and Operate, than it hath Formally that Power whereby it doth so Act or Operate; otherwise it should Act or Operate without the Formal and Univocal Power; or it should have ●, and not have it, both which are equally Impossible; and so they say, that the Soul of Man doth Sens, and Vegetate, and the like, and yet hath no Sensitive, or Vegetative Powers, and the like, or that it hath them Eminently, and not Formally; that is, it hath them, and it hath them not. But since it is most certain that the Human Compositum doth Sens, and Vegetate, and is Hit, Cold, Moist, Dry, Realy and Formally, as well as any Beast, or Tree, or Stone, or the like, it is most evident that it hath Formally the Sensitive and Vegetative and Elementary Powers, and Qualitys, as well as they: and then by their own Argument, because the Intellective Soul cannot have them Formally, there must be also in Man a Sensitive, Vegetative, and all the four Elementary Spirits, wherein they do Formally Subsist. Again, because God is Infinitely one most Simple Essence, therefore he doth also Act and Operate by his Essence; but all Created Substances (even Angels themselves, as I shall show hereafter) are not Simple as God, but have their Substances and Accidents, and Act and Operate by their Accidental Powers and Qualitys, and so their Nature is composed of Substances and Accidents. And the mutual Conversation of one Substance with another is by their Accidents that are their Emissaries and Agencys, and which meeting and joining together, (as Light with Color) by their Conjunction, and mutual Action and Passion, the Operation is produced, (which, as I have said, cannot be in Vacuity, or without some Contact Corporeal, or Spiritual) and as we thus Act and Operate Immediately by Accidents, and upon Accidents, so by them Mediately we know Substances of other things, and not otherwise. Thus the Intellective Soul doth Act and Operate by Understanding and Will, and by their proper Irradiations and Eradiations, as I shall show hereafter; and so the Sensitive Soul by its Imagination and Appetite, and their proper Irradiations and Eradiations, as I have showed before: whereby we know them to be what they are, and therefore since Man doth thus Sens, as well as Understand, and the like, he hath also Substantialy in his Compositum a Sensitive, as well as an Intellective Soul, and the like; otherwise we must affirm his Intellective Soul to be also a Sensitive Soul, which is to confound Natures Classicaly Different; and we may as well affirm it to be Vegetative, and Elementary Spirits, and Matter itself, which all make the Human Compositum. Again, as Matter, being an Imperfect Substance, must be Composited with Spirits to perfect it; so every Spirit that is Inferior is more Composited with it and others; and the more Superior less, as I have showed: and this Compositum doth not produce any new Substance which is Forma Compositi, nor is any such introduced into it aliunde, but it is only the Result of the Composition itself, and the Real Relation thereof, not Abstractly and Metaphysicaly; as Entity, Genera, Species, and the like, but Concretely and Homophysicaly, as I may term it; as the Univers, all Animals, all Men, and the like, which are also so many Physical Individua: and so is the Human Compositum or Man, so many Physical Spirits and Matter Composited together. (And this is only a Natural Corporation, wherein the Intellective Spirit Predominates, and so Denominates the Compositum) and the Forma Compositi, which is one, is only the Result thereof, and according to the Scale and Oeconomy of Nature the Composita are thus Naturaly United together: for so the Elementary Spirits do Immediately Consubstantiate the Matter of the Body of Man, and are all four Mist together, and have their four first, and such other Elementary Qualitys, (which are yet Occult and unknown to us) Actuated therein, as well as in any other Elementary Compositum, Stone, Wood, or the like, that is, in the Primigenious Mi●tion and Temper of the Blood, whereby, and whereof, the Flesh, Bones, and all the parts of his Body are Constituted severally and respectively, by the Operation and Distribution of the Vegetative Spirit, which doth so Plasticaly Govern and Vary the Elementary Mistion and Qualitys thereof, as it doth the Matter and Extension thereof so Qualified; and so form and frame the whole Compages of the Body Organised and Erected thereby: and the Vegetative Spirit, which doth so Govern and Vary the Elementary Spirits, doth Immediately Consubstantiate them, as they do the Matter; for as they cannot be and Operate without the Matter, nor the Matter become the Body of Elementary Spirits without them; so the Vegetative Spirit cannot be produced, nor Operate without the Matter, and Elementary Spirits, nor they become the Body of a Vegetative Spirit without it; nor can the Sensitive Spirit be produced and Operate without the Vegetative and Elementary Spirits and Matter, nor they become the Body of the Sensitive Spirit without it; and thus also the Intellective Spirit is not before Inspired, nor can now Operate without the Sensitive, Vegetative, and Elementary Spirits, and Matter, nor they become the Body of an Intellective Spirit without it, and whereof not one, nor some, but all together are the Body: but contrarily there may be an Elementary Compositum of the Body of Matter and Elementary Spirits without a Vegetative Spirit, as Stones, Metals, Minerals, and the like; or a Vegetative Compositum without ●t a Sensitive Spirit, as Grass, Herbs, Trees; or a Sensitive Compositum without an Intellective Spirit, as Fishes, Fowls, Beasts; according to the Oeconomy of Nature; as I have formerly showed, and now more fully approved by the Human Compositum, which so Comprehends them all, and in the same Order. Also, as I have supposed, that there is a proper Elementary Mistion Subordinate to the Vegetative Spirit, and a Proper Vegetative Spirit to the Sensitive Spirit, and a Proper Sensitive Spirit to the Intellective Spirit of Man, so this likewise may appear in the Human Compositum; for so it is said, All Flesh is not the same; for there is one Kind of Flesh of Men, another Flesh of Beasts, another of Fishes, and another of Birds; and yet all Flesh is Elementary; and therefore the Difference must be from the Various Mistion of the Human, Bestial, and other Flesh's; and so that there is in Man a Proper Vegetative Spirit, is evinced by the Plastical Virtue thereof so Effigiating his Body, and specially his Hands, which are instead of fore-feets, and all the Natural Arms of other Sensitive Animals, Horns, Tusks, Beaks, Claws, Teeth, and Tails, and the like; and also his Erect Posture, whereby he differs from all others: and that there is in him a Proper Sensitive Spirit, is evinced by his Imaginative Apprehension, and Appetitive Delight of and in Beauty, Harmony; and the like, which he can also effect far more Curiously and Artificialy then any Brute; nor are those the Works of his Intellect, but of his Imagination properly, though that may be much assisted therein by his Understanding: for many that are otherwise in Understanding almost Idiots, or Lunatikes, have most Ingenious Fansys (which yet are not Instincts as in Brutes) and wherein they far excel the most wise and prudent men, as in Singing, Music, Dancing, Painting, Carving, and Mechanike: but most evidently that which they call Risibility not only in the Act, but in the Power, is only proper to Mankind, and to no other Sensitive: and though I know that Philosophy hath entailed this also upon Reason, and I will not deny them such a Rational Risibility as they would have, yet certainly they cannot deny a Sensitive Risibility, such as happens by Tickling, as well as Flebility by Beating, wherein Reason hath not any Share; but sometimes we Laugh or Weep against our Will; and it is only a Sensible Titillation, or Verberation of the Flesh, and a Sensual Delectation, or Pain thereby, which causeth Laughter or Weeping in such cases: though there be a great Analogy between the Sensitive and Intellective Risibility, as well as between other Sensitive and Intellective Affections, which I mentioned before. And now I shall proceed to consider another greater Question, and of greater concernment; Whether the Intellective Spirit, or Soul, as well as the Body of Man, be ex Traduce, as they term it, that is, only Generated by the Parents, as the Decision of the Seed of any other Sensitive Animals, or Immediately Created by God? Wherein first I do acknowledge, as before, that the Sensitive, Vegetative, and Elementary Spirits of Man, as well as the Matter of his Body, are so Generated by the Parents, because all these are only the Human Body, as I have showed, according to the Scale of Nature: and thus God did at first produce the Sensitive Spirit of Man by Improper Creation Immediately, as he did all other Sensitive Spirits, latent in the first Chaos; wherein also the Proper Sensitive Spirit of Man was so latent, as well as his Inferior Spirits, both Vegetative, and Elementary; all which were Created in the Beginning by a Proper Creation: and so far I grant a Praeexistence of these Spirits, which are in all Men, as well as of the Spirits of Brutes, and Plants; which as they were afterward produced by an Improper Creation by God, and now are Generated by their Parents Successively, so God and Nature, who do nothing in vain, did then so produce them, and they do still so Generate them in Man, as well as in Plants and Brutes. But I deny that the Intellective Spirit of Man is latent in the Seed, because it was not so latent in the Chaos; nor Generated by the Parents, because it was not so produced by an Improper Creation, but Immediately Created by a Proper Creation; and Infused by God as it were aliunde, and so Inspired, as it is very fitly expressed, in respect of the manner of Infusion thereof; for though God cannot be said Properly to Breath, yet as it is a Substantial Activity and Life, so it is termed Spiritus, or Breath; and though itself be not Properly a Breath, yet as it was Infused in the same Instant, when God also by Improper Creation produced the Sensitive Spirit, which is the other Life (and so is termed, the Breath of Life, which distinguisheth it from any Vegetative Spirit, as I have showed), so God is said to breath into the Nostrils of Man this Breath of Life; and as by Inspiration, the Breath assoon as it is out of the Inspirer, is in the Inspired, so this Intellective Soul of Man was Infused into him, assoon as it was Created by God; and thus according to the Sentence of the Scholeman, Creando Infunditur, & Infundendo Creature, and was not Preaexistent, as the Sensitive, or any other Inferior Spirit, or the Matter, (as some Jewish Rabbins and Rabbinical Christians have Imagined) nor latent in any Chaos of Potentiality, but only in Divina Potentia, which can Create any Possible Nonentity, and produce it into Entity; whereas Natural Generation is only the production of Potential Entity, or Essence, into Actual Entity, or Existence, as I have showed. And God is said to breathe it into the Nostrils, rather than any other part of the Body, because thereby is the passage for Vapours into the Brain, which is the Centrical Seat of the Soul, as is hereby also intimated. Wherefore as all Successive Generation is conformable to the Original, and all other Spirits which were then only produced, and not Properly Created, are still Generated by the Parents; so the Intellective Soul of Man, which was then not produced, nor Improperly, but Properly Created (both in Adam and Eve, whom he called Flesh of his Flesh, but not Soul of his Soul) is still Created by God, and not Generated by the Parents as God himself testifieth, All Souls are mine; as the Soul of the Father, so also the Soul of the Son is mine, and Elihu acknowledgeth the same of himself, The Spirit of God hath made me, and the Breath of the Almighty hath given me Life. And it is so Rational, that unless we also acknowledge it, we must affirm that our very Intellective and Rational Souls were partly in the Seed of our Father, and partly in the Seed of our Mother, and so by their mingling together, Mist into one; as the four Elementary Spirits, or the Muline Spirits, and the like; and so that half an Human Soul was lost by the sin of Onan. And if the Soul of Man be thus Miscible, than it may be also Unmist again, and is Divisible, and consequently Corruptible, as well as Generable; with many other such Absurditys, which do necessarily follow this Erroneous Opinion. Whereas we may Sensibly perceiv, that though, as I have said, the Sensitive Body of Man, that is, the Matter, and Elementary, Vegetative, and Sensitive Spirit be so Generated by the Parents, and accordingly are conformable more or less to their Bodily part, as an Aethiopian, or Negro, begets a N●gro, a Moor a Moor, and an European an European, according to the several Shapes, and Colours of the Parent's bodies, not only in their Native Climes of Aethiopia, Mauritania, Europe, and the like, but also in any others, so long and until the habits of the Parent's bodies be afterward altered by degrees, and several Successive Generations: and so Hereditary Diseases happen commonly in Families: yet there can be no such certain Observation made of any Intellectual or Moral Endowments of the Soul, descending from the Parents to their Children; (notwithstanding the Inclinations from all those Bodily Humours, which may so be derived unto them, and the great advantages of Education, and Conversation, with them, and the like) which Virgil had very wisely consydered, and so affirmed to Augustus, that therefore he could not judge of the Race of Men, as of Horses, and Dogs; and it is a common Observation of Historians, that in Hereditary Kingdoms seldom two Princes of like Disposition succeed one another. But it is most observable in the Foetus of Sodomitical Copulation, that though i● may in the Bodily part retain and represent something of either Parent, Human, and Belluine, yet the Predominant Spirit, or Soul, is not so Mist, as in a M●le, which is both Equine, and Asinine; but is either Human, or Belluine, that is Intellective, or not Intellective, and having, or not having Rational Discourse, and the like: though I rather suppose, that it is never Human, but always Belluine; and that though God doth generaly Create and Infuse an Human Soul into a Foetus begot by Adulterous or Meretricious Copulation, which are only against the Law of Matrimony between two Individua, yet he doth not so assist in Sodomy, which is against the Generical Law of Nature, and the Classical Difference thereof. And as Sensitive Animals of the same Classis that are very Heterogeneous will not so copulate, as Beast and Bird, nor Horse and Kine, and the like, as an Horse and Ass will, which are more Homogeneous; so though Man (whose very Sensitive Spirit is more Heterogeneous from all Beasts, than any of them is from another), may through his most Unnatural and Abominable Lust perpetrate such Infand Villainy, (which cried to heaven and to the God of Nature for Vengeance against the first Denominators thereof) yet commonly the Foetus is strangely Biform, and Monstrous, and no fit Receptacle for an Human Spirit; and so it is said, It is Confusion. Now though Human Parents do not, nor can they, as I have showed, so Generate or produce the Intellective Spirit of the Child, as they do the Sensitive Spirit, and others, yet Homo genera● Hominem, or the Human Compositum, which is the Man that is Generated, aswell as any other Sensitive Animal doth Generate its like Sensitive Compositum; which may evidently appear if we remind what Generation truly and rightly is, that is, no Creation of any Possible Nonentity, nor Transpeciation, or Conversion of one Entity into another, or Production from not such an Entity, Actual, or Potential, and only Possible; which is tantamount to a Creation; but only a Composition Aedification or Confabrication of Simple Essences before Created into one Compositum, whereby there is Generated a Forma Compositi, which was not before Actualy, but only Potentialy in all the simple Essences, whereof it is Composited; and which also have their own Simple Formalitys, whereby they are such as they are, and were so Created by God, in themselves; otherwise they should not be such as they are, and indeed Absolutely not be, in themselves: and when they are so Composited, there is no new Creation or Conversion of them or any of their own Simple Essences or Formalitys, as they are every one in themselves, into any other; but only the Composition of them all together in such or such a manner (which was Potentialy before in them all, otherwise they could not be so Composited) is now made Actualy to be such a Compositum as it was not before; as any Accident Potentialy Subsisting in the Substance is so afterward Actuated (as well as an House is so Built as I have showed) and this is the Generation, that is, Generatio Compositi, by such Composition and Confabrication of simple Entitys, for there can be no Composition of Nonentitys. And thus as the Original Generation of Adam, or the whole Man, by God, was such a Composition and Confabrication, as he is so said to be the Son of God; and of the Woman, by such Aedification, as it is termed; so is every Man still Generated by his Parents in all Successive Generation, and the only Difference between the Generation of Man, and any other Animal, is in the Creation of the Principles or Simple Essences, whereof they are Composited: that is, whereas the Matter, Elementary, Vegetative, and Sensitive Spirits of Brutes, which are their Principles, were all before Created by God; and are afterward Composited by the Parents, (which is their Generation) so only the Matter, Elementary, Vegetative, and Sensitive Spirit of Man were so before Created, and his Intellective Spirit which is one Principle is Created by God Immediately, in and with the Composition and Generation by the Parents, according to the Law of Nature: which different Creation of the Principles by God, doth not at all concern the Generation by the Parents; that is, the Composition or Confabrication thereof, which according to the Law of his Nature is the same in Man as in any other Animal (and therefore there is one and the same Blessing of Procreation to Man and Beasts) whereas indeed if Generation were any such Conversion or Transpeciation as is supposed, than Man should not Generate Man, as he doth; And so this Human Generation doth most evidently prove, that all Generation is none other then▪ such a Composition and Confabrication, as I have declared: and thus Adam begatt a Son in his own Likeness, and after his own Image, and his Son Seth was his Seed, as well as Eves, in whose Womb the Generation was afterward consummated, when there was an Infusion of the Intellective Soul of Seth by God; whereof the Instrumental Union, Composition, and Confabrication, was by both Parents, as it is in any other Animals by the Male and Female: for so the Generation of Man by Man is according to the Law of his Original Generation, as well as of any Brute by Brute, according to the Law of their Original Generation; and whatsoever Difference there may seem to be between them in their Successive Generations, it is none other than was in their Original Generations; according to which a Man doth Generate a Man, as well as a Brute a Brute. And so according to this Natural Law, and the Instituted Compact or Covenant of Works, which God made with Adam for himself and all his Posterity, Original Sin and Corruption is derived unto us all, and every Man's Soul; though as it is the Immediate Work of God the Creator, it is Perfect and Incorrupt, (as all his Immediate Works are most Perfect) yet by this very Union and Composition, which is the Generation, it is Corrupted; as it is rightly said, Non Corrupta Infunditur, sed Infusa Corrumpitur: Wherefore jesus Christ was not so born according to this Law of Natural Generation; and yet he is also called the Seed of the Woman (though his Soul was certainly so Immediately Created by God) because the Union thereof with the Sensitive Body was by his Mother: and as Adam was Created by God, both by a Proper Creation of his Intellective Soul, and Improper Creation of his Sensitive Body, so was Christ's Soul Properly, and his Body Improperly Created by God; as it is also said, A Body hast thou prepared me: and thus as the first Adam was the Epitome of all Creation both Proper and Improper, so also was Christ the Last Adam, as the Apostle fitly styleth him, and all that was Extraordinary in this First Man, was to typify him who is therefore also styled the Second Man.  
IV. I shall now discourse farther of the Intellective Spirit of Man, which is his Angel, or Daemon, as it is in this Conjunct State in his Body, and as it Operates therein. And here again we must review the Scale of Nature, and of the Composita thereof; wherein all such as are Imperfect Substances in themselves, and cannot Exert themselves in their Oeconomys, nor Operate without a Conjunction with others, do therefore accordingly affect that Union, Naturaly and Necessarily, and disaffect to be disunited; which I call their Composition, and Consubstantiation, whereby they are mutualy Conjoined, and Perfected; as Matter, which is such an Imperfect Substance, cannot be pure or alone, but doth so affect an Union with Spirits, whereby it is Inspirited, Activated, and Perfected, or as they term it Informed, and so made, as it were, a Spiritual Matter: and the Elementary Spirits which are lowest and next unto it, because they cannot so Oeconomicaly Exert themselves, nor Operate without a Body of Matter, as their Vehicle, Domicil, and Officine, do therefore mutualy affect an Union with it, whereby they are Embodied, and so are said to be Material Spirits: and though any Body and Spirit make a Complete Compositum, yet as Elementary Spirits, which are the lowest, may be more highly Exalted and Purified by Vegetative Spirits, so they also affect an Union with them, whereby they are so much Sublimated, as I have before showed concerning the Blood, and Animal Spirits; and the Vegetative Spirits, because they cannot so Oeconomicaly Exert themselves, nor Operate without an Elementary Body, as their Vehicle, Domicil, and Officine, do therefore mutualy affect an Union therewith, whereby they are also Embodied in them, Immediately, and, Mediately in and by them, in the Matter, and so are also termed Material Spirits: and the Proper Vegetative Spirit of Sensitives, as it may be more Advanced toward the Sensitive Nature by the Sensitive Spirits, so also it doth affect an Union therewith, whereby it is so much Spiritualised, as I have showed in the Involuntary Motions, and other Sensitive Offices and Services thereof: and the Sensitive Spirits, because they cannot so Oeconomicaly Exert themselves, nor Operate without their Proper Vegetative bodies, as their Vehicles, Domicils, and Officines, do therefore mutualy affect an Union therewith, whereby they are also Embodied in their Proper Vegetative Spirits Immediately, and so in and with them Mediately in the Elementary Spirits and Matter, and so are also termed Material Spirits. Thus they all Consubstantiate one another being Localy and Oeconomicaly in the matter of their bodies per omnia puncta, and so Coextended thereby, and more or less Divisible therewith, as I have showed; Also they penetrate one another without any penetration of Extensions, because they have no Extension of themselves, but only are Coextended, as I said, in and by the Matter, that is, they are in their own Vehicle, Domicil, or Officine, which they Inspirit and Inform, as their Body and Seat, from which, or any part thereof, they abhor to to be removed, or that it should be in any manner discontinued; but though they be thus Localy United, and Naturaly Composited and Consubstantiated, yet their Consubstantiated Natures are still Classicaly Different, and they are still distinct Matter and Spirits, or one Spirit, and another, as before, both in their Essences, Affections, and Operations, and do not participate of one another; for the Extension of Matter is neither Hot● nor Cold, nor Heat and Cold Nutritive, nor Nutrition Sensitive, but only they are Subordinate and Subservient one unto another, as I have showed; whereas Spirits of the same Classis may be not only Localy United, but Spiritualy so Missed in their Essences, Qualitys, and Operations, as to participate one of another, and be confounded one with another, as Heat and Cold are in Tepor, and the Equine and Asinine Spirits in a Mule, which are no longer a Distinct Heat and Cold, Horse and Ass, nor only a Compositum, but a Mistum of both, like the Mistion of more of the same Specifical Spirit in the Seeds of both Parents, whereof one is not Prolifike without the other, and in the Augmentation of Vegetatives, or Sensitives, Indistinctly and Confusedly. Now the Intellective Spirit of Man being a Perfect Substance in itself, and such as may Individualy Exert itself, and Operate Separately, and doth not Inhere, as Light in a Lucid Body, but is as Light in the Diaphanum, is therefore neither Consubstantiated with the Sensitive, or any other Inferior Spirits, or the Matter any more than an Angel, who Possesseth an Human Body; nor can it be Mist with the Angelical Nature, or any Angelical Spirit, or with more of any Human Spirit; because it is Immediately Created by God, a Perfect Substance in itself, Ingenerable, Incorruptible, Immiscible, and Indivisible, as well as any Angelical Spirit. And yet as there is some mutual Indigence and Opitulation in and among all Created Natures, as so many parts and Members of the Universal Body thereof, so even Angels, who are most Immaterial, (not only as other Spirits, whereof none is any Matter, as I have showed) but have least need thereof, either by Consubstantiation, as they, or Inhabitation of a Body, as the Human Spirit, yet because they also have no Extension of themselves, whereby they may be in their own Vbi, or Place, therefore must be in the Universal Body of the World, and in some part or Vbi thereof, as Magnetical Virtue is in any Medium Indifferently, and when they are in one Place, they are not, nor can they be in another, nor can Instantaneously pass from one to another, nor can annihilate or evacuate the Nature of Extension, or the Density, or Gravity of Matter, nor do any thing contrary to the Law thereof, nor Infinitely overcome it, but Finitely, and according to some certain proportions: and therefore Move not so swiftly through more Dens, as through more Rare Matter, nor can so easily lift more Grave as more Light, as I have showed: and I grant that there is also such Coordination between the highest and lowest Nature, Angels and Matter; because they are both Natures, and Created Entitys, contained within this Univers as Parts and Members thereof, and within the Universal Genus of all Created Entity; but they have otherwise no Communion with any particular Body of Matter, nor have any such Vehicles, Syderous, Igneous, Aereous, Aqueous, Terreous, as some suppose, whose Souls are so far Immersed in the gross Matter, as that they cannot conceiv Angels, or any thing to be Immaterial, or without a proper Body of Matter, nor God himself, without an Vbi; though his Immensity be Infinite, and Infinitely Different from all that is Finite, and therefore Infinitely free from all Extension, Place, Space, or Vbi, or any Notion, or Imagination thereof, because it is Incomprehensible, and such as must be acknowledged and adored, but can never be comprehended. Whereas Man, though he be more concerned in the Matter, and Material Spirits, than Angels, and so may be said himself to be more Material than they, yet as he is little lower than the Angels, and much higher than the other Inferior Natures, (whereof also all, except the Matter, are Spirits) should more Contemplate Spirits, and their Spiritual Nature, and not wholly bury himself in Matter, who hath no such Union with it Immediately, or Mediately, but that he may Exist in his own Intellective Spirit, and Operate Separately without it in his Separate State; though as he is the Epitome of all Classical Natures, so he doth Subordinate all the others unto himself, as they do one unto another in this Conjunct State; and though his Proper Sensitive Spirit, as well as others, doth also naturally and Necessarily affect this Union, yet he doth not so mutualy affect it, as that he cannot Be, and continue in his own Individuality and the private Oeconomy of his own Spirit, and Operate Separately without it in his Separate State as well as Angels: and yet being also capable of this Conjunction or Composition as well as other Spirits, though in another manner, as I have showed, he doth Naturaly indeed, but not Necessarily, affect it, as they do: and so is the great Amphibium between both, apt to live Conjunctly and Separately in both Worlds, and in the lowest Earth, and highest Superaether. And thus the Human Spirit in this Conjunct State is in the Body, not Inherently, as I have showed, nor yet so in its Element, as a Fish in the Water, which cannot live out of it, or as a Plant that is Rooted in the Earth; but as a Master in a Ship, who can also live out of it; or, as the Scripture more aptly expresseth it, as in a Tabernacle, wherein he shall not abide long; and so the Rabbins call the Body Vagina Animae. But whereas the Schoolmen say, that it is Tota in toto & tota in qualibet parte Corporis; I cannot understand it of the very Substance of the Soul, nor do I conceiv it to be Intelligible: for though I acknowledge it to be not only as a Master in one part of a Ship, as in the Heart, or Head; but like Hercules in Vrceo; possessing and filling all the Vessel; and also that it hath all its Faculties and Powers every where in the whole Substance of itself, either Actualy or Potentialy; because it is Indivisible, and hath no Extensive, but only Coextensive parts, and them not so Coextensively United to the Matter, as Inferior Spirits are; yet it doth Operate Actualy in one part rather than another, (which the Scripture Comprehensively calleth the Heart, and sometimes more particularly the Head) and so indeed it must, because it now Operates by the Instrumentality of the Sensitive Spirit, which is Centricaly seated in the Head and Brain, and not so in the whole Body, (though it Opera e Communicatively and Diffusively through the whole Body) but in other parts, where it is also, it doth not so Operate, Actualy: and as it cannot so Operate, and not so Operate in the same Place, any more than in the same Time, so because itself is diffused in and through the whole Body, therefore it is not all in any part thereof; otherwise it should not be so diffused; and it cannot be diffused and not diffused in the same Place: and as it is all within the Body, and therefore cannot be without it, in this Conjunct State, so, if it were all in any one Part of the Body, than it could not be in any other; wherefore since it is tota in toto, it cannot be tota in qualibet parte; for both cannot be true of any Extension, or Coextension whatsoever. Nor doth the Spiritual Intirety and Indivisibility of the Human Soul alter the nature of the Extension of the Body, or Coextension of itself; nor do they, or either of them, destroy the Intirety and Indivisibility thereof, which is not Local, as is supposed, but only Spiritual; as a Ray, or Orb of Emanant Light is Spiritualy Entire and Indivisible in the Lustre, or Image therein, but not Localy, (for it may be measured by so many Inches, Feet, and the like, Coextensively, according to the Extension of the Diaphanous Body wherein it Localy is) but Spiritualy, so as you cannot clip off an Inch, or an hairs breadth, of the Ray; and wheresoever that is, there is also the Lustre and Image: and so you may measure a Man, both Body, and Soul, according to his Bodily Extension. Yet if a Leg, or Arm, or half the Body, by a Turkish Torture, be cut off, the Soul, or any part thereof, is not divided; but as the Light retires into itself, when you divide the Diaphanous Body, so doth the Soul, which is yet Spiritualy more Entire and Indivisible than the Light; for that by Reflection is Reduplicated, and fortified more in and by that Reduplication; whereas a Man, who hath lost a Limb, is not more or less Intellective than before, because the Intellective Spirit is perfectly Entire and Indivisible in the Spiritual Substance, and all the Faculties thereof within the Body, and more than any Emanant Quality is out of the Body; and so is one perfectly Entire and Indivisible Individuality and Oeconomy in itself, far otherwise, and more than any Tree, or Eel, or other Vegetative, or Sensitive, as I have showed. And I shall now endeavour to show how the Intellective Spirit doth Operate in this Conjunct State, both in the Understanding, and in the Will: for though it be, as I said, most perfectly Entire and Indivisible in its Substance, and in its Faculties, and Operations therein, yet as a Finite Creature, it hath its Substance, Facultys, and Operations, of several distinct Natures; and is not only Essence, and so doth Operate only by its Essence, as God the Creator, but as other Spirits, or Substantial Activitys, it also hath its Substance, Powers, and Acts; and as the Sensitive Spirit is a Life, as well as the Intellective, so it is the nearest and best Resemblance thereof; having, as I said, Sensitive Imagination, and Appetite, and the rest of the other vital Facultys, respectively Subsisting therein; for so hath the Intellective Spirit an Analogous' Understanding, and Will, and the rest of the other Vital Facultys, respectively Subsisting therein. Also as there is Imprinted and Implanted by God the Creator in the Imagination a general Perception, or Notion, so there is such a general Intellection or Notion in the Understanding, which I shall better explain by what I have said before of Sensation: for so as I said, this Notion is not only a Simple Operation, as all Inferior Operations are, but besides the very Operation there is a Perception thereof in any Brute, whereby it is Perceptive, that it doth See, or the like, (as well as it doth Perceptively Affect, as I have said) Conjunctly in and with the Operation itself, though not Reflexively afterward, or by a farther consideration what Seeing is, as in Man. And this Conjunct Operation is, as I said, Living, and Sensitive, and is first by the Power of the Imagination, whereby it so Operateth, that is, Seeth, or the like: wherein, as I have showed, first the External Light, doth Irradiate the Colorate Object, and by the Reflected Rays thereof convey the Species wherewith they are tinged to the Ey, and there the Internal Light doth again Irradiate them, and by the Reflected Rays thereof convey them to the Animal Spirits in the Optic Nervs, and Brain, so prepared by the Vegetative Spirit to be fit Instruments of the Sensitive Soul, and which Actuateth the Potential Images therein, so 〈◊〉 they are made fit to be Irradiated and Illustrated by the External Species; and the Imagination, when it doth Animadvert them, doth, as I conceiv, again itself Irradiate them by a far more Pure, Spiritual, and Sensitive Light, as I may so term it, whereby the Object, which is gross in itself, is thus Purified, Spiritualised, and Sublimated, first in the Species, then in the Images thereof, and lastly in these Phantasms, which are, as it were, the Species of those Images, and the Immediate Objects of Imagination, as being most Refined and so approaching nearest to the Spiritual nature thereof, and thereby most prepared and made fit for it: and by that Irradiation of the Imagination Reflected and retiring into itself, the Sensitive Soul doth Sens or perceiv them, and withal it doth Sens or perceiv, that it doth so perceiv; which is the other Operation that I intent, and indeed the very Vital Act thereof; and in that, and the Spontaneous Appetition, (which doth not only Eradiate and Emitt a Motive Power, or a very Pure, Spiritual, and Sensitive Hear, as I may so term it, but also doth it Spontaneously, by such another Conjunct Operation) doth Sensitive Life consist. And though I express them as Sensibly as I can, by Light, and Heat, as we usualy call such Spiritual Qualitys Lumina, and Igniculos Animi; yet I do not intend thereby any such Elementary Qualitys, but far more Spiritual, Vital, and Sensitive; and only Symbolical, and Analogous to the other, as there are such Analogys in Nature, and as the Species of the Object are so Refined, as I have showed, to render them as Spiritual and Analogous as they can be made: and though I mention only Seeing, because it is a most Spiritual, and most Conspicuous Sens, and wherein the Species are more Refined by the External and Internal Light, which is the Standard thereof, then perhaps the Sensible Species of any other Sens, in and by the Standard thereof; yet I conceiv that their Sensible Species are in like manner Irradiated respectively (though I want other respective Terms to express it) by the Imagination: thus in Hearing there is a Sensible Sound conveyed to the Aura in the Tympanum, though I know not, that there is any Emanation thereof, nor farther Purification thereby, or in the Aura, (as is in Seeing, which is the most Spiritual Sens) but only that it is a Standard between the Sensible Sound, and the Auditive Animal Spirits in the Nervs and Brain; and that all the Images thereof being Potentialy in them (as all Parts and Members of the Body are in the Blood, and all Sensible Sounds, as I said, in the Air) they are Irradiated, as I must so again term it, by them, and so pass through the Auditive Nervs to the Brain, as any Sound from the first Collision, at one end of a String stretched and held by the teeth at the other end, doth pass from one to the other; and so they are again Irradiated by the Imagination, whereby the Sensation is performed: and the Imagination doth both Hear, and perceiv that it Hears, and so of the rest. And thus also, as I conceiv, when the Imagination doth Fancy, as we call it, that is, Contemplate Phantasms Actuated only by the Vegetative Spirit, at the Command, and by the Government thereof, without any such Irradiation by the Sensible Object or Species, yet itself doth Irradiate them more or less; that is Animadvert, though commonly so feintly and transiently, that they are, as I said, only as Spectres of the Species, and pass away, as we say, as quick as Thought; because the Imagination, being a very Active Spirit, doth so pass from one to another; and it is not requisite that they should continue longer; but give place to others: and yet sometimes the Imagination is so Vehement, and doth so Intensly Irradiate them, that they are as apparent, as if they were Illustrated by the very Sensible Object, or Species; as in the Instance of the Firestick, and the like, after the Object, and Species thereof are removed, as I have showed; and sometimes also more permanently and steadily, even as if the Phantasm were a Real Object, as in the Instance of him, Qui se credebat miros audire Tragoedos: and in very great and sudden Fears and Frights, and the like, in others. Now the Understanding and Will of Man, though they be Classicaly of an higher Nature than Imagination, and Appetite, yet they are all in the Region of Life, as I have said, and very Analogous in their Living Operations; and Conjunct in the Human Compositum, wherein the Intellective Spirit of Man doth Predominate, and as his Sensitive Spirit is Immediately Subordinate, so it is also Subservient unto it; and as the Vegetative Spirit doth Actuate the Species, and Phantasms, in the Animal Spirits, which are Elementary, for the Imagination, which doth so Irradiate them Immediately for itself, and thereby Sens and perceiv them; so the Imagination doth also Actualy Irradiate it's own Phantasms for the use and service of the Understanding, whereby they become the most Spiritual and fit Objects thereof: and then when the Understanding would Animadvert them, it doth farther Irradiate them by its own most Pure and Mental Light, as I may so term it, and thereby understand them Intellectively, and with all perceiv that it doth so understand; and as it doth thus behold Sensible Objects, so also because itself is an Intelligence, it hath Intellectual Notions, and Ideas thereof, and much more of itself and other Intelligible things, and can Reflect upon itself and its own Operations, and understand what they are, by another and higher Act: and so likewise Abstract from all Singulars, and Particulars, and Contemplate them in their Universal Natures; as from Album and all or any Alba Concretely it can Abstract Albedo, and so from Species their Genera, and from all Genera the Genus Generalissimum, which is Ens, or more Abstractedly Entity (whereof there can be no Sensible Species, Images, or Phantasms, but only Intellectual Ideae) and therefore it hath a special Art, whereby it can Command and cause the Imagination in another way to represent such Signatures thereof Sensibly, and which shall represent them Intelligibly to the Understanding; and that is per Verba Mentis, as we call them; for as in writing I make such Visible Letters, in Long-hand, or Characters in Shorthand, that are the Signatures of such Intelligible Sens and Meaning, which we call Words; or as we so Discourse by Audible Voice and Articulate Sounds; so by these two Doctrinal Senses, or either of them, and by the Visible, or Audible Signatures thereof in the Imagination, which the Understanding doth Irradiate, and thereby read or receiv them, it doth understand its own Intelligible Sens and Meaning, which it cannot so do without them; and therefore, if the Brain be hurt or distempered, not only the Imagination, but the Understanding also is accordingly hindered in its Operations, and cannot Operate Immanently in itself, nor Contemplate any of its own Innate or Acquired Notions without such Instrumentality, in this Conjunct State: and the Brain of Man is therefore larger, and hath more of these Animal Spirits in it, than the Brain of any Beast or Brute proportionably; because they are such Instruments, not only of the Sensitive Imagination, but also of the Intellective Understanding in Man; and so if the Imagination be hurt or distempered by any such particular or general Delirium, as I formerly showed, the Understanding is accordingly disordered: and commonly such as the Imagination Naturaly is, such also is the Understanding; but where there is a Prepotent Fancy, which will not be so Subservient to the Understanding, there is in such men an Extravagant Understanding; and they, as I have said, may excel in any Works of the Imagination, and yet be almost Idiots in Understanding: which yet certainly is an Irregularity of their Compositum, and not according to the Natural Conformity of both these Faculties in their Composition: And so is a dull and stupid Imagination a great Impediment to the Understanding; but where there is an equal Excellence of both (which is very rare) there is a most accomplished Temperament of Wit and Judgement. Nor are either Sensitive or Intellective Souls all equal, but they have their Individual, and not only Numerical, Differences, as well as Specifical; as there is no Species whereof all the Indidual bodies are of one and the same Size exactly, (which might make an Universal Standard) because God and Nature do in all things intent Variety, as I have showed. Much less is there any Common Understanding, or Intellectus Agens, which doth Illuminate or Irradiate all particular Understandings, but there is only (as I said of Anima Mundi) Intelligence Genericaly and Metaphysicaly, which comprehends both Human and Angelical; whereas every Individual Angel, and Man, understands by his own Individual Understanding; and as God breathed the Intellective Spirit into Adam, so he Created in it and with it his Intellective Faculty whereby he did understand. Nor is there any other account to be given of Sensitive, or Intellective Notion, Perception, or Knowledge generally, but that God hath so Created them, and made them to be such as they are, as I have already showed; because their Substantial Spirits in themselves are Simple Essences Immediately Created by God, that is, Sensitive Spirits in the Beginning, and afterward produced in the Fifth, and six Days, and the Intellective Spirit of Man last of all, together with the production of his Sensitive Spirit, which is the most excellent of all Sensitives, as I have showed: and so their Sensitive, and Intellective Facultys, also Created in and with them are Simple Accidents and Essences in themselves, though their Operations are produced afterward by other Instrumentalitys in their Compositum; into which we may, and have thus far inquired: and this Operation by Species, and Phantasms seemeth to differ from the Created Notions in the Facultys themselves, as Nebuchadnesar's Dream, when he had forgot it, did from the Revelation thereof unto him by Daniel afterward; for so he had a Notion thereof in himself before it was Reveled, otherwise he could not have known it again when it was Reveled; and yet he could not so Revele it to himself: as the Understanding cannot understand any such Notion, which it hath Immanently in itself, without the Signatures thereof in and by the Imagination: yet the Innate Notions thereof are not like his, which was Acquired before, nor in any strict since such as they are called, Reminiscentiae; but Immediately Created and Imprinted in the Understanding by God and Nature, without which it should not have been any Natural Understanding: nor is it only an Intellectus Patiens, but such as can Actively of itself, and by the Instrumentality of the Imagination, Operate, and Exert them, as I have showed: and so they are more rightly termed Anticipations, or P●aenotions; which are the most Simple Apprehensions of the Soul, neither by Ratiocination, or Deduction from them Naturaly, nor by Faith or Divine Illumination of God Supernaturaly: and therefore to distinguish them from Reason, and Faith, I shall call them, Praenotions, and their Operations, Intuitions, such as the Sensation of Seeing is, when the Ey beholds itself in a Glass; and the first and Fundamental of all, or any, of these Praenotions, is, that I am, or Scio quod Sum, whereby the Intellective Soul is Conscious of its own Being Immanently in itself, or so as the Understanding understands Willingly, and the Will wills Understandingly, and therefore the most Innate and First Object thereof is its own Self; and though it is true, that it needeth the Instrumentality of Imagination to produce this, as well as any other Notion, and that it cannot know that it is, but by an Intellection, which is an Operation; yet it so knows that it is, Conjunctly, in and with that very Intellection, as well as it knows that it Operates, as I have showed▪ and as in order of Nature Esse is before Operari, so the Intellective Spirit must also in Nature first know that it is before it can know that it Operates, though it so knows both, in and with the same Operation in Time: nor is this the Knowledge of what it is Reflexively, which it Consyders afterward by another Operation, but only the Conscience of its own Being, or that it is generally, which needeth no Argument or Ergo to itself; as Cogitas, or Dubitas ergo Es, is used by the Father, to convince another who was an obstinate Sceptike, and would deny his own Conscience, which none could manifest to himself, but only himself. But as this is the First Notion, so the Second is the Knowledge of the Operation, or Scio quod Scio, or that I am an Intelligent Being, and so are more Remotely and Consequentialy the other Operations of the Intellective Soul, and Facultys or Powers thereof, such as are comprehended in one word, Rationality; which yet doth not properly express them all, as these Praenotions, and Faith, and the rest, and which it ought to Include as well as Reason; and though it might be so conceived Inclusive of them all, yet it is only of such Proper Facultys, which are Accidents, and not of the very Specifical Difference of the Soul, which is Substantial, and such as we know not, and therefore cannot know the Substance thereof any more than we do the Substance of any other Spirits, or of Matter itself, that is, only by their Proper Accidents. Now as I thus know that I am, and that I am a Knowing Being, by a most Simple Apprehension, which is only of this Simple Enunciation, Ego Scio, (for so by the Egoity, as they term it, I know that I am, and that I am myself and none other; and by the Scio I know, that I am Knowing) so because I know, that I am not the first cause of myself, but a Finite Creature, who had a Beginning of my Being, I know Rationaly by Immediate Deduction from it, that there is an Infinite first Caus of my Being, that is, God; and because I know that I am such an Intelligence, whereby I can thus know God my Creator, (whom therefore I know to be also my Preserver, and Governor) I know my Soul to be an Immortal Being, made for God himself and his own Glory, who is Eternal, and will Eternaly recompense me according to my prepared Capacity of Mercy or Misery: and though these be indeed Ratiocinations by way of Argument, and not such Simple Enunciations, as the other; yet because they are such Intimate, Immediate, and Cogent Consequences, we also call them Common Notions, as they both indeed appear to be such, in all Nations, and all Ages of the World, and by the Vote of all Mankind, and all Civil Societys' thereof; and are both of them so Complicated, that he who denys one, will also de●y the other; and he who denys either, must presume himself to be wiser than Solomon, yea, than all men besides himself: and from these and the like Notions we may Consequentialy deduce others, and so one from another, Syllogisticaly; which we call, Reason: but we call only the first and Immediate Deductions, or Ratiocinations, Common Notions; because they are so obvious and evident to any Man who hath Common Reason; whereas others, which are not so Immediate, and therefore not so readily to be apprehended by every M●n, whose Reason is not so Subtle and Firm as to pursue a whole Chain of Inductions, and Ratiocinations, we do not therefore call Common Notions; because they are not so commonly known or apprehended by all; though all right Retiocinations be indeed particularly as true in themselves, as right Reason is generally. And this I conceiv to be Reason; and thus God, as it is said, having set the World in the Heart of Man, that is, an Intellectual World of Knowledge of all things Intelligible, and of their Natural Causalitys, and Effects, Analogys, Combinations, not only Singulars and Particulars, but also Universals, both Abstracted or Metaphysical, and Concrete or Homophysical, which is that general Notion or Knowledge, that I before mentioned to be Implanted in his Intellective Faculty, he is thereby thus Instructed to Reason and Discourse from Causes to Effects, or from Effects to Causes, and according to Natural Analogy, and the like; and to make Propositions of Singulars and Particulars by some Universal Propositions, to which they are to be reduced, and the like. Again, as the Understanding of Man is an Intelligent Faculty, so Created by God in and with his Soul, and hath such First and Common Notions Imprinted in it by him Originaly and generally, so God can more specially by D●vine Revelation and Illumination write in it, as I may so say, any other Notions, which the Soul accordingly apprehending as true and evident as well as any others whereof it hath any such Innate Knowledge, it doth therefore Believ them, without any Ratiocination; and this kind of Knowledge is called Faith, whereof there is also a Natural Capacity in the Soul; for God doth not so make a Stone, Tree, or Brute, to Believ, but only Men, or Angels. And though these be several ways of Knowledge, yet it is all one and the same Knowledge, which is Acquired thereby generally, though of several Kind's; and the same Object may be known by all or any of these ways of Knowledge; as I know Intuitively, that I am, by a most Immediate Conscience of mine own Being, and yet I can also prove it to myself by my Operations, or any of them: and so I have proved that the World had a Beginning, and yet as the Apostle saith, By Faith also we understand it. But Sensitives have only a Module of the Sensible World in their Souls, which they being Perceptive and Living Animals may also know in a Sensible manner, as I have showed; and so it is possible by such Signatures, as I have said, to make them understand Sensible things▪ as Horses, Dogs, Baboons, Elephants, are taught by Signs, to do many strange feats, which seem very wonderful, as indeed they are the heights of all Bestial Docility; but yet as they are not Intelligences themselves, so neither can they apprehend any Intelligible things; as you cannot by any such Signs make them to apprehend God, or any Intelligence, Angelical, or Human; nor any Universal Species or Genus, and the like; nor any Universal Propositions, Connexion's, or Conclusions, and the like; but only Sensible things, and of them only Singulars, or Particulars: neither do they Understand any thing, that is, apprehend any Sensible in an Intellective, but only in a Sensitive manner; for they cannot Intellectively Irradiate their Phantasms, so as the Understanding doth, whereby farther to Purify and Sublimate them, and so behold them Intellectively with a Mental Light, as I have showed: and I suppose these two Differences in the Understanding, and the like proportionably in the Will, to be sufficient to Discriminate us from Beasts; and that we need not to deny them any Perception, which they may have, that is, of any Sensibles, or in any Sensitive manner, lest they should seem too like unto Men, and come too near us, who are thus Classicaly removed from them. The Will of Man is most Connatural with his Understanding, and hath its Instincts, as I may so term them, as that hath its Praenotions; not only general, but special; and thus as the Intellective Soul first Knoweth itself, so it also first and most Naturally Willeth itself, and all that belongs unto itself: and as it may Naturaly apprehend God by Deduction from itself, so it may Love him in order to itself, and also all other Intelligences and Moral Creatures: and so Man is Animal Sociabile, and hath a Natural Affection in himself more or less toward all other Men in order to himself, and therefore first and principally to such as are nearest to himself, as Wife, Children, Kindred, Countrymen, and the like: which Natural Affections are all founded in that Original Institution of Matrimony, as I have showed, and which is indeed the Fountain of all Families, Nations, and the like. And upon the Foundations of these First Notions and Instincts, and the Immediate Consequences thereof, are all Arts and Sciences as so many Superstructures built; which therefore are laid down as Principia, and Postula●a, that none may deny who is Man, or a Rational Creature; or if he shall, there is no farther Inteecourses of Reason, or Society to be held with him, but he is to be rejected as an Irrational Brute. Also the way of Volition is Analogous to the way of Intellection, no● only in these Praenotions and Instincts, and Rational Deductions, and Volitions, and any Natural Assent or Consent, but in the Supernatural Inclinations thereof, according to Divine Illumination, or Faith: for as that is not only a Light, or Revelation of the thing to be Believed, but it is an Irradiation also of the Understanding, that is, of the very Sight thereof, which is thereby farther Illuminated, Purified, and Sublimated in its own Nature, so as to See or Believ it, not by adding any new Faculty to the Soul; for Faith is a Natural Faculty thereof, or way of Knowledge, as well as Reason, or Intuition, but by such Illumination, which is according to the Natural Capacity thereof, and not contrary unto it; though the Illumination, that is, both the Light Reveled, and also the Sight of the Understanding Purified and Sublimated, be so far Supernatural; so Divine Inclinations of the Will are not only as Moral Persuasions or Tentations, which may prevail, or not, but such Purifications and Sublimations of the Will, whereby it is also enabled to will, or Actuate its own Willingness accordingly; which is also according to the Natural Capacity thereof, and not contrary unto it, though the Inclinations be so far Supernatural. Again, as the Understanding cannot Operate without the Instrumentality of the Imagination, so neither can the Will; for it follows the Dictamen of the Understanding, and therefore Operates only with it and by it; and as the Imagination doth Spontaneously Perceiv, and the Appetite Perceptively Affect, so the Understanding doth Voluntarily Understand, and the Will Understandingly Will: and though the Appetite and Will, after they are Illustrated by the Imagination and Understanding, can Executively Move their own Instruments; yet as the Appetite can only Move its own Motive Spirits, and thereby the Body, and so thereby other bodies; so the Will of Man in this Conjunct State, using the Instrumentality of the Appetite, as the Understanding doth the Instrumentality of the Imagination, can only so Move by and with the Appetite. And as there are several other Faculties of the Imagination, as Judgement, Ingeny, Memory, and the like, and of the Appetite, as all the Affections, and the like; so there are such Analogous Qualitys, not only in Human, but also in Angelical Understanding, and Will; because, as I said, they are all within the Region of Life; and these are Living Facultys, and such without which Life should not be Life generaly, that is, a Knowledge of what they do, with a Delight in suitable Objects and Operations, and Abhorrence of the contrary; which indeed is Life, and is by this double Operation, or Superoperation of the Living Animal upon its own Operations, as I have often said, whereof no Inferior Nature is capable; and therefore, as I said, Vegetatives do not thus Live, and much less Elements, or Matter: for though they also Operate more or less, and by those Principles, which the most Wise and Powerful Creator hath Imprinted in their Natures, can produce such Constant, Regular, and Oeconomical effects, in their Simple Operations accordingly, yet they cannot Perceiv or Review their own Operations, nor have any Sentiment, or Enjoiment thereof, as Sensitives, and Intellectives, which are Living Animals; but are as the Dead Carcase of the World, whereof these only are the Living Spirits: and thus Sensitives live a Sensitive, and Intellectives an Intellective Life. Now though we do not know, nor will I presume particularly to declare, the way and manner of Angelical Operations; yet generally, as I know that they are Intelligences, or such Intellective Lives, so I know they have Understanding, and Will, and all the Analogy of Life, which the Scripture most plainly declareth unto us; and much more that they are Creatures or Created Natures as well as others; and that they are no such Dii Minores, as Platonists, and some Platonical Christians, would make them: and though they be Immaterial, and most Spiritual of any Spirits, yet they are only Spirits Genericaly, as others, and are no such Phantasms and Spectres, as Schoolmen would make them; nor so wholly unconcerned in the Matter, and the Univers of all Common Nature, and Entity, and Finite Bounds thereof, which God hath set to all Substantial Being's, and to all Quantitys, and Qualitys thereof; wherefore they can no more ascend above the Circumference, then descend below the Centre of the wstole Globe of the World; because there is no Vbi, or Locality, beyond it; and Locality is a Common Accident, or Affection of all Created Being's, as well as Time, and Number (and certainly no Angel is Elder than he is, or more than One) nor can they Nullify or Evacuate the Nature of Extension, Density, or Gravity, so as they should not be more or less such to them, as they are in themselves, and as well as they are unto all others, as I have showed. But as we may conceiv by all other Spirits what they are, that is, Substantial Activitys; so we must also acknowledge Angels to be the most Spiritual of all Spirits; and though, according to the Oeconomy of Universal Nature, they are concerned in the Matter, or Body of the World, as well as others; yet neither are they so Immersed as Elementary, nor Rooted as Vegetative, nor United as Sensitive, nor Confined therein as Human Spirits are; which can neither Understand, Will, nor Move themselves, otherwise then by the Instrumentalitys of their Bodily part in this Conjunct State, as I have showed: for though Angels also are parts of the Universal Oeconomy of the World, as I said, yet they have their own Private and Individual Oeconomy wholly in themselves, and need none other Instrumentalitys, whereby to perform their own Operations Immanently, and they can also Transiently Operate upon all others in a most Powerful and Wonderful manner: but as they are Spiritual Substances, so they have their Accidental Faculties and Operations, and do not Operate by their Essences, as God, who is a Pure Act; whereas all Created Operation is between Accidents▪ which were Created for that very end and purpose, that Substances might Operate by them, and that they might mutualy Operate upon them by their own Accidents, as I have showed. And though Angels Operate by their own Inherent Facultys and Qualitys Immanently in themselves, and may produce their own Contemplative Ideas in themselves, and Move their own spiritual Substances, yet certainly they cannot Contemplate any External Objects without some Emanant Irradiation thereof whereby they bring back to themselves the most Pure and Refined Species of the Object, and probably more Pure than the Human Understanding doth Contemplate in the Phantasms, which it doth Irradiate, by its own Inherent Light: and so they can Move Corporeal things, not only by their Inherent Qualitys, as they may bodies, which they Possess, but probably by an Eradiation of their Motive Power: for if Inferior Natures can so Move at a distance, as Emanant Heat can Attract (and so some can suppose that the Sun by its Rays may Move the Earth about him, though, as I said, that Motion of Heat is only Attractive, and not Circumlative, nor hath it any Imaginable strength at such a distance so to move the vast Body of the Earth about it) certainly Angelical Power is far more both Intensive, and Extensive; which, whatsoever it be, I shall not presume to determine; but rather inquire into that which doth more concern us, that is, what knowledge they may have of our Cogitations, or how they Tempt us? and as I conceiv, that our Understanding doth read in the Book of our Imagination and Phantasms thereof, which it doth Irradiate, as the External Light doth a Book wherein we read; so Angels also may read therein the same Verba Mentis, or Signatures, though they cannot know how we Irradiate them, or Animadvert, or what Apprehensions we have of what we so read, nor what are the Immanent Actions, Motions, ●nd Inclinations of our Understanding or Will, otherwise then by the Execution and Effects thereof, (for so only God is Cardiognostes.) And as they may thus read in our Book, so they may also write therein; as first they may Actuate any Sensible Species in any of the Standards, and thereby Irradiate the Animal Spirits, and so present them to the Imagination; which yet may Animadvert, or not, as it pleaseth, because it is Spontaneous; also they may Actuate the Species Immediately in the Animal Spirits, and present them to the Imagination so strongly and vehemently, that they may seem thereby to appear unto us in any Visible shape, or to utter any Audible Voice, or the like: and they may stir up Bodily Humours within us, and the Motive Spirits, and Fluxes or Refluxes thereof, to temp●, but cannot force the Will: and if they appear outwardly, it must certainly be by assuming some Superficial bodies; for they have no such Sensible Qualitys, or Species, or Phantasms, in themselves, and therefore must borrow some bodies that have them. Now though they cannot force us to Animadvert their Tentations, and much less Incline our Wills, yet this is a very large and wide entrance, which they may thus have into our Souls; but though I suppose that they have so now generally, yet I also conceiv, that they could not invade Man in his first Creation; (as Adam was restrained from eating of the forbidden fruit,) and also that they cannot now invade us, or our Lives and Estates, (as otherwise generally they might) being restrained by the Divine Power, as before by the Divine Command, as Satan himself told God, that he had made an Hedge about job, and his house, and all that he had, on every side; and he could not infest him, until, nor any farther, than he afterward obtained Licens from God: and I conceiv, that ordinarily God doth suffer him to tempt great Sinners, who give themselves up unto him and his Government; and so God suffered a Lying Spirit to seduce Ahab, and his falls Prophets, and the Devil entered into judas, and the like: And thus Witches by their Invocations, and others by their Execratious, and the like, may themselves open the door unto him; and he doth more or less make his approaches unto us, in a Spiritual or Corporeal manner, as we give him access by our own Invitation, Admission, and Entertainment of him; and when he appears to men, yet commonly he doth not speak until he be first spoken to by them. Thus the Angels excel in Knowledge and Strength; and the height of all the Excellency of the best of Angels, is their Knowledge and Love of God, the Infinite Creator, whose Menial Servants they are in Heaven, and are said always to behold the Face of God; not, as some conceiv, that they can possibly have any adequate Idea of Infinite; because they are Finite; and so they are also said to cover their Faces, as being dazzled and amazed with the apprehension of Incomprehensible Infinity: and I suppose, there is no such presumptuous man who doth, or can conceiv, that he knows more of God here, than an Angel in Heaven realy knoweth, that he doth not, nor can he know of him there. Yet their beholding the Face of God, is, as I conceiv, not by Deduction or Argumentation, as we now know him darkly, as in a Glass; but by a Divine Irradiation upon their Intellects, according to the utmost Capacity of Intuition or Vision, whereby they see God by his own Light, as we see the Sun: and as they see him as he is, who is Infinite, so they do also most humbly and sensibly acknowledge that there is Infinitely more in him then they do, or can see, or knew of him: whereas we ascend to the knowledge of Gods Infinity Naturaly by steps and degrees; and as we Abstract Universals from all Singulars and Particulars, whereby we come to the Knowledge of Metaphysical Entity, and Bonity, so we also Abstract from him all that is Finite; and thus know him to be Infinite, the Incomprehensible, Necessary, and Universal jehovah; not only adequate to our utmost Apprehensions, but vastly exceeding them; and not only exceeding them, but Infinitely Different from all that is, or can be, conceived of him, God blessed for ever. And this Knowledge of God, who is the highest and greatest Object, according to the utmost Capacity of a Finite Understanding, and the Love of him, who is the chief and only true Good, is Naturaly in all men Explicitly, or Implicitly; because every Human Soul is capable thereof, and must acknowledge it, as I have showed; which doth so enlarge it, that all this World, and a World of Worlds, which are all Infinitely less than God, can never satisfy it, so that neither the Understanding nor Will of Man can Terminate in any other thing, but only in God; and hereby it plainly appears, that though the Soul of Man be not Infinite, as God only is, yet it is most strangely and wonderfully Indefinite, because nothing less than Infinite God can satisfy it, Yet I suppose also, that it is not Properly Indefinite, as Possibility is, which is adequate to Divine Omnipotence, and whereof we cannot, either in our Understanding or Will, go to the utmost Extent Affirmatively, yet certainly Negatively nothing less than Absolute Possibility, and Divine Omnipotence wherein it is founded, can Terminate the Soul of Man which can invent other and more Worlds, like Anaxagoras, and wish to conquer and enjoy them, like Alexander.  
V. I may not omit to speak of the Image of God in Man, which is so Expressly mentioned, and Emphatically repeated in the Text: though, as I said, God being Infinite, and Infinitely Different from all Finite Nature, there is not, nor can there be, any thing like unto him, in any Intuitive or Representative manner whatsoever; as the Prophet saith, To whom will ye Liken God, or what Likeness will ye Compare unto him? but only Demonstratively, and Doctrinaly; whereby an Intellective Spirit may know, that there is such an Infinite Being, as I have showed: and so the whole World, and every Created Being therein doth prove him unto us Argumentatively, though nothing can declare him Representatively: and therefore God doth justly abhor all such Representative Idolatry, and is to be conceived only by an Intellectual Idea, which is the highest, and purest, and only lawful Idolum of a Deity. And thus as the Great World, so Man, as he is a Microcosm, is such a Demonstrative Image of the Creator, because he is a Collective and Representative Image of the whole Creation; and he is so not only in his Intellective Spirit, but also in his whole Compositum; and therefore God pronounced Murder, which is a violent Dissolution thereof, to be Capital; for in the Image of God Created he Man. And though Man in himself, by his Intellective Spirit, doth Govern and Rule over his Sensitive part, and can rectify the Errors thereof, or restrain the Inordinate Motions thereof (whereby I have plainly proved it to be another Spirit in itself, and distinct from the Sensitive Spirit in Man), yet by his whole Compositum he doth Govern and Rule over all Inferior Creatures, and therein he is the Image of God, as it followeth in the Text, and let them have Dominion; and so Ovid well expresseth it, Finxit ad Effigiem moderantûm cuncta Deorum. and thus, as I said, Man was constituted Lord over the Works of his hands, and made God's Viceroy here on Earth, by a most Lawful and Natural Sovereignty; and accordingly God hath Crowned him with Glory and Honour, and Invested him with Royal Power; both in his Mind, which is more Politic and Prudent, and more Ingenious and Mechanical, than any Brutes, and also in his Body, which is of an Erect and Sublime Stature, and of a more Excellent Temper and Organism, especially his Hands, whereby he can Use and Manage any other Instruments far otherwise, and to more advantage, than they: and as Man is Animal Politicum, so Mankind by Conjunct Wisdom and Power doth Subdue all Wild Beasts, and Nations of Brutes. But the Intellective Spirit of Man is a more Special Image of God in itself, as it is an Intelligence, and hath in itself an Idea of Divinity, and a Capacity of Loving and Enjoying God, whereof all Inferior Natures are Incapable; and indeed we may justly admire how a Finite Intellect should be in any manner capable of apprehending Infinite, or of having any Communion or Conversation with God, who is Infinite: and this our very Subordination unto him is far higher than our Sovereignty over all Inferior Creatures; which, as they were made to Serv us, so also to Demonstrate and declare his Glory, shining in them, unto us, who as God's Stewards should gather in all the Revenues thereof from them, and Immediately return it unto himself: whereas their Immediate Goodness and Perfection is thus to be Subordinate unto Man, who by his more Divine Contemplations, and Lawful Use of them, and his Glorifing of God the Creator thereby, doth Sanctify them; and by his own Immediate Knowledge, Love, and Enjoyment of God his Creator, is himself as it were Deified; and indeed this is the true Spiritual Image of God in the Soul, which is the highest Exaltation thereof, and such a Sublime Mystery, as well deserveth a more particular Explication. And first we must know, that the Knowledge, and Love of God, as God, must be above the Knowledge, or Love of our very Self; because God is Infinitely above us; not only in himself, but in Relation unto us, as he is our Creator, and we his Creatures; whereby we are made wholly Subordinate unto him, and not he unto us: wherefore to Know or Love him in order to ourselves, is no true Knowledge or Love of God, as God, but Blasphemy, and Impiety: and yet, as I have showed, Self is Naturaly the Beginning of all our Knowledge, and End of all our Love, and no Man Naturaly can Know, or Love God, otherwise then in order to himself; which is to make Self his God, or his Chief and Supreme, and God only to be Subordinate thereunto: nor can any Nature whatsoever Naturaly of itself ascend above itself (as Water cannot ascend above its Level) otherwise Self should be more than Self, which is Impossible. Now whereas the Law of God commandeth us to Exalt him above ourselus, and to Love him with all our Valde, in such a Transcendent and Supernatural manner, we must also conceiv, that he doth not command Impossibilitys; but that there is a Natural Capacity in our Soul of being thus Exalted above our Natural Self, which must be by a Supernatural Power so Exalting us; and because it is the Exaltation of our Intellective Understanding, and Will, therefore it must not be only a Passive or Receptive Capacity, but with a most Conscious Knowledge, and Freedom of Will; by a Revelation of the Light of the Object, and also by an Illumination of the Sight of the Understanding; and not only by a Moral Persuasion, but also by a Divine Exaltation of the Will. And thus Man, being made such an Intelligent Creature, had a Natural Capacity of being so Exalted toward God; and because it was most Congruous that this Capacity should be filled and completed, in, and with the very Creation of his Soul, which was made for this very End, and which, if it had not atteined, God had made it in vain, and so it had been made, though not Sinful, yet Monstrous, and not Perfect and Good, therefore it is said expressly, that he thus Created Man in his own Image, that is, this Image of Holiness, as well as in other respects; and as I have showed, how every other Nature is Exalted by a Melior Natura, which is Superior unto it, in the Scale of Nature; as Matter by Elementary Spirits, and they by Vegetative, and they by Sensitive, and the Sensitive Spirit of Man by his Intellective; so is his Intellective Spirit also Exalted by the Divine Spirit of God his Creator; and as the Animal Spirits in his Body are so many times Refined and Sublimated to that height as to be fit Instruments of his Intellective Spirit, by the Irradiation thereof; so is the Understanding, and Will of Man, thus Sublimated by the Irradiation of the Divine Spirit: and as the Understanding, and Will of Man, when he was first Created, did Perfectly Command and Rule his Imagination and Appetite, and they did also Perfectly Obey, with their own Natural Perception, and Spontaneity; so was the Soul of Man first Created thus Obedient and Conformable to the Divine Spirit, most Knowingly and Willingly, with its own Natural Intellection and Volition: and thus, as it is said, God made Man Upright, and in his own Image, which was that Aliquid Divinum in him, whereby he was so made, Deiformis, or as Scripture more fully expresseth it, Partaker of the Divine Nature, by resolving himself into his Creator, Intellectively Knowing, and Willingly Loving God, as God, or as he is in himself, and as he Loveth himself above all. But I do not conceiv that this Life of Grace (as it is also called the Life of God) is so expressed by Spiraculum Vitarum: for this History of Creation intendeth not Accidental, but rather Substantial Lives, as the Poet termeth them, Ind Ho●inum, Pecudumque genus, Vitaeque Volantûm. Also as Naturaly the Imagination, and Appeti●e, being in themselves Perceptive, and Spontaneous Facultys, might Rebel against the Intellective, and they did Actualy so Rebel in the Fall of Man; so also, (though this Original Grace was so far Supernatural) there was still a Natural Capacity in his Intellective Understanding and Will, (which are in themselves naturally Knowing and Willing Facultys) to Rebel against the Divine Spirit, (who also if he pleaseth is Irresistible, because he is God) and they did Actualy so Rebel in his Fall; whereby his Soul did sink down into Self, and now hath not, nor can it Naturaly, have, any Knowledge or Love of God above itself, as I have showed. And this is that which the Scripture commonly calls Flesh, as it is opposed to the Divine Spirit, and the Supernatural Work thereof in the Soul; and so those two are said to be contrary one unto another; and not only different (so as the Corporeal Flesh of a Sensitive Body is distinguished from the Sensitive Spirit, and so is termed the Flesh of Beasts, Birds, or Fishes; nor as the whole Sensitive Compositum is sometimes distinguished from Intelligences, as it is said, that Horses are Flesh, and not Spirit), but as the whole Human Compositum, both in the Sensitive, and Intellective part thereof, is now Naturaly opposed to the Divine Spirit, as I have showed: and so, the Apostle saith, The Natural Man (or the Animal Man Naturaly) receiveth not the things that are of God, for they are Foolishness unto him; neither can he know them, (or conceiv and receiv them) because they are Spiritualy discerned. And all this may most plainly appear by the Renovation of this Divine Image by the Spirit of God, which is called the New Creature, and New Man, which is renewed in Knowledge after the Image of him that Created him: though I do not suppose it to be by any Proper Creation of any new Faculty, or Power in the Soul, but by Improper Creation, that is, by Supernatural Irradiation of the Divine Spirit, such as the production of any Accidental Qualitys out of the first Chaos in the Six Days was by the Divine Power, and whereof, though there was an Entitative Potentiality before, Created in and with the Substance, and Subsisting and Latent therein, yet it could not be produced into Actuality, without the Immediate Power of the Divine Spirit, as I have showed, and that therefore it is termed a Creation, and is not, as Natural Generation, which is only production out of a second Chaos of Potentiality, as I so term it, by a Natural Power Transmitted and Delegated to the Specifical Creatures afterward by the Divine Benediction, whereby they can so Generate others; and so the Apostle also saith with an express reference to the very first of those Works of Improper Creation, God who commanded the Light to shine out of Darkness hath shined in our Hearts, to give the Light of the Knowledge of the Glory of God: wherefore as that Light, which first shined out of Eternal Darkness, was so produced not by a Proper, but Improper Creation, as I have showed, and by such Improper Creation, and not only by a Natural Generation, as the Light of Fire, or Candle, is now Generated; so is Regeneration the Immediate Work of the Divine Spirit, not by Proper, but Improper Creation, and by such a Creation, and not by Natural Generation; as our Saviour saith, That which is born of the Flesh is Flesh, and that which is born of the Spirit is Spirit. And this work of the Divine Spirit in the Hearts of Men Regenerate is the Divine Life of the Soul: thus being endued with this Divine Grace, and so exalted far above, not only the Sensitive, but also the naturally Intellective, and the whole Animal Life thereof; and so is termed, the Life of God: and this Regeneration of the Soul a Translation from Death to Life, which is indeed a most Miraculous Work, and though not any Proper Creation of any Substance or Faculty from Absolute Nonentity, yet is an Improper Creation of the most excellent of all Created Qualitys, as I have showed. And in this respect it is somewhat more, that it requires a Conjunct Irradiation of the Divine Spirit continually (as the Diaphanous Air doth of the Light and Heat of the Sun) which is wholly Supernatural. And in a Spiritual Life, or the Union and Communion of the Soul with God, even the wisest of Philosophers have rightly placed the true Happiness of Man; though they were ignorant of such Supernatural Irradiation by the Divine Spirit, and of jesus Christ the Redeemer, through whom only it is to be obtained. Who is indeed The Brightness of his Father's Glory, and express Image of his Person, Infinitely, and Incomprehensibly, as he is the Essential, Natural, and most Univocal, and Unigenous Son of the Father, or the very I●trinsecal Verbum Mentis Divinae, who also hath Invested himself with the Human Nature, as the Epitome of the Univers, and which was therefore made such in order to him, as I have showed; and so the Apostle styleth him both together, The Image of the Invisible God, and Firstborn of every Creature. And as I said, this very Consultation of the Trinity about the Creation of Man was in order unto Christ; as there was afterward another Consultation of God about the Creation of Woman in order unto Man: And it is also said, Let us make Man in our Image, after our Likeness; as it is said of Adam, that he begatt a Son In his Likeness, after his Image: both which Expressions are not Supervacaneously Impertinent; but as there is a mutual Resemblance between any two Similar things, so it is here Doubly expressed, and sometimes only Singly, and Indifferently, by Image, or Likeness. Now as there are Combinations between all Created Natures, even Angels and Matter, as I have showed; so the Image of Holiness is the Combination, or Communion between the most Spiritual Nature, that is, the Intellective, and God the Creator. But the most Admirable and Incomprehensible Combination is the Personal Union of jesus Christ God Man both Creator and Creature in one Person. Also Adam only was first Created Sole, before Eve, or any o●her, as he alone was generally, like any other Man, a Microcosm, and as he was specially and Personaly the Prototype of Christ, who was to be a Man himself, though he was the Seed of the Woman: and though Woman also, as well as Man, being partaker of the same Human Nature, was generaly made in the Image of God, and so it is commonly Interpreted, God Created Adam, or Man according to his Kind, In his own Image, yet it is afterward repeated again more specially and Personaly concerning Adam, In the Image of God Created he him, and then, Male and Female Created he them: and thus Christ is called▪ both the Second Man generally, and the Second Adam Personaly, and so the Apostle also expressly distinguisheth, saying of Man, that He is the Image and Glory of God, but the Woman is the Glory of the Man: and Christ the Head over all things to his Church; even as the Man is of the Woman. And thus all that was in the First Creation of Adam did prelude to Christ, as I have said; who is the only true, Uncreated, and Created Image of God both in his Essence, and in his Operations.  
VI That there is a God, and that the Soul of Man is Immortal, are two Fundamental Points of Religion, as I have showed; and as in my first Discourse I proved the first, so I shall now in this last prove the other; and between these two comprehend all the rest, the knowledge whereof is only in order to these great Ends of Man, that is, the Glory of God, and his own Eternal Beatitude. But though I have Mathematicaly proved a Beginning and Creation of the World, and consequently a Creator; because the Univers, which contains all in one, doth afford a Mathematical Medium, whereby I might so prove it (as I could also prove it Physicaly or Moraly) and I rather chose that way of Probation, because the Divine Wisdom, which lays Natural Philosophy as a Foundation of Divinity, doth thus offer the Beginning as an Evidence of both; and because some men, who pretend most to Evidence, require such Mathematical Demonstration, which yet may not be exacted, nor expected in the Probation of any thing that is not Mathematical, as the Soul is not; and which, though it be Immortal; yet is not indeed such in Present Actuality, but only in Perpetual Futurity. And as I have proved other Physical Theses Physicaly, so I shall now prove this, which concerns a Moral Creature, Moraly, according to the Nature of the Subject Matter; when I have first explained, what I intent by this Term, Immortality; the very Explication whereof, as of any other Terms, whereby Truth is presented in her own Naked Simplicity, doth, by the Aspect and Eradiation thereof, carry with it a very great Evidence of the Thing. Now according to all my former Discourses, it is not, nor can it be any Question, whether all Spirits whatsoever, Elementary, Vegetative, or Sensitive, as well as Matter, be Immortal in their own Simple Essences, Substances, and Specifical Natures; for they, as such, are Ingenerable, and were Properly Created; and therefore cannot be Corrupted, and shall not be Annihilated: but as their Composita were first Improperly Created, or Originaly Generated, and so are Successively Generable, they are also Corruptible; and so undeniably the Intellective Spirit, as it is one Substantial Principle of the Human Compositum, is also Incorruptible, or Immortal. Again, as it is no Question whether all Generable Composita be not also Corruptible, so it cannot be denied but the Human Compositum of Body and Soul, as it is Generated, may also be Corrupted, and so the Sensitive Vegetative and Elementary Spirits thereof return into their Chaos, which we call the Birth, and Death of Men: and so as the Human Spirit is Created, it may also be Annihilated, and the like: but the true and clear State of the Question is, Whether the Intellective Spirit of Man consydered in itself, and without any Conjunction or Composition with his Sensitive, Vegetative, Elementary Spirits, and Matter of his Body, or any of them, be Immortal, or Mortal? that is, whether it can, and doth, as an Angelical Spirit, continue Separate in its own Personal Individuality and Oeconomy after Death, or the Dissolution of the Human Compositam? which plainly is the Immortality of the Soul; or like other Inferior Spirits, when the Compositum is dissolved, doth thereby and therewith also cease to be such as it was before in itself, Individualy and Oeconomicaly; and so having no such Individuality or Oeconomy in itself Separately, and without the Compositum but only in and with the whole Compositum, is dissolved together with it, and the Substance thereof return into the Dust, as its own Element, and Chaos, wherein it was first Latent and there is Confounded and Coagulated with others? (out of which again, not the same Individual and Oeconomical Spirit, but another in a new Compositum may be Generated) which is the Corruption or Mortality thereof; and such new production another Generation. Now that the Intellective Soul of Man is not so Mortal or Corruptible, but Immortal and Incorruptible, is the purport of the whole Scripture; because, as I said, it is a Fundamental Point of Religion; and whosoever belieus Scripture to be the Word of God, may not, nor can he deny it; but he who will deny the one, must first deny the other; that is, that the Scripture is the Word of God. Yet I shall more specially produce one Text, because it doth include with the Divine Authority also some Natural Reason of the Thing. The Wiseman, speaking of the Death of men, saith, Then shall the Dust return to the Earth, as it was; and the Spirit shall return to God that gave it: wherein he plainly declareth that the Body, and all the Bodily part, (which he termeth, D●st, as God so called it at the first, because he made it of the Dust of the Earth and such generally as the Body of Man is in the very Instant when his Intellective Soul departeth out of it, and that certainly is a Body of Flesh, and not only a Lutea Imago, as I said) doth assoon as the Instrumental Life of the Sensitive Soul ceaseth, fall to the ground, and is more and more by degrees Corrupted and Putrefied, until it be resolved again into Dust, and the Sensitive Spirit is also Confounded in the Chaos thereof and Coagulated with others, (as it is also said, Who knoweth the Spirit of a Man, that goeth Upward, and the Spirit of the Beast, that goeth Downward to the Earth? and indeed we cannot know Spirits as they are in themselves, nor Pure Matter as it is in itself, otherwise then by their Accidents, as I have showed) that is, the Intellective Soul returns to God, who gave it by Immediate Inspiration, and Proper Creation; and as he gave it, so he receivs it; for as it was not produced out of the Earth, like the Sensitive and Vegetative Spirits, so neither doth it return thither again; that is, as it was not Generated, so neither is it Corrupted: and the very same Probation, whereby I have proved it Ingenerable, doth also prove it Incorruptible: as Angels, who are Ingenerable, are also Incorruptible, because they have no Substantial Composition, and therefore nothing to be Dissolved or Corrupted; but every one is a Complete Individuum, and Person in himself; and so though the Human Compositum, which was composited of Body and Soul, may be Dissolved, as I have said, yet the Human Soul, which is also an Intelligence and Life in itself, was Immediately Created such by God, and therefore cannot be Dissolved; and was not produced out of the Earth, and therefore may not return unto i●, but to God that gave it. Thus as every Compositum is as i● were an Aggregate Corporation, so made according to Natural Polity, as an House is by Art; and when the Members or Parts of the Corporation, or House, decay or are dissipated, the very Corporation, or House, ceaseth to be such, and the Members or Parts thereof are Confounded or scattered among others; and as an Angel is as a Sole Corporation, which cannot be so Dissolved; so Man is both an Aggregate Corporation, like others, in a Common Capacity with them, in his Conjunct State, and also a Sole Corporation, like an Angel, in his own Private Capacity by himself, and in his Separate State: and as the others could not be Individuated, or made such Natural Corporations, or Composita, without an Improper Creation, which was their Original Generation; so neither can these Sole Corporations of Angels or Men, which were made such in themselves Immediately by God, be Dissolved without a Divine and Supernatural Power, which only can Annihilate them. But, as I said, I shall rather prove the Immortality of our Souls Moraly, by that Argument of Plato, which is very Rational and Philosophical, and may be farther improved by Christianity. Certainly God the Creator and First Caus of all things is also the utmost End thereof; and he is Immediately served only by Angels and Men, because they are Immediately Subordinate to him, and the only Intelligences in Nature, which only have any Conscience or Conusance of him; and therefore can only perform that Immediate and Spiritual Service, which he requireth, and which is fit and Proper for him who is a Spirit, and will be so worshipped: and so, as I said, they were Created and appointed to gather in all the Revenues of his Glory, and to render it to himself, as well as to Glorify him by their other Personal Services: Wherefore if these Intelligences should perish or cease to be in their Personal Individualitys, though their Substantial Principles might not cease to be, but be Confounded or Coagulated as others, yet because they should not so any longer continue to be the same Persons (as no Compositum, when it is once Dissolved, doth Naturaly return again to be the same) but their Personalitys should so be destroyed; then it should be all one, in respect to this great and utmost End of Creation, as if they had never been Created: for as if God had Rested from all his Works after the Fourth Day, and before any Sensitives were produced, and neither they, nor Angels or Men had been Created, all the other Creation had been void and vain in respect to itself, as I have showed; because there had been no Spectators to Perceiv or Enjoy it, so if Sensitives also had been produced, they could only Behold and Enjoy the Creation, but not render any Glory thereof unto God the Creator, of whom they are wholly Ignorant; and so all of them had been made in vain, because none of them could attein the very End of Creation, which is the Glory of the Creator: and though they had so continued to be for ever, yet the very End of their Being had been Nullified; yea though they were made Perfect and Good in themselves, yet they had not been Sanctified or Sublimated to any Divine Use or Service, nor could God have so pronounced of them all, that they were Very Good; nor would he have so Rested until he had so reduced them all to himself, and his own Glory; nor Instituted such a Sabbath of Spiritual Rest, wherein he did Review and Rejoice in all the Works which he had wrought, and from which he received the Emanant Reflections of his own Inherent Glory, according to the utmost Capacity of Finite Nature: Thus also if the Intelligent Natures of Angels, or Men, should be Mortal, than all the Manifestations of his Glory to them, or by them, should with themselves cease and Vanish away; and whereas they also do Personaly manifest his Divine Honour, or otherwise Dishonour him, so he, who is the Great King, according to his Royal Greatness and Goodness will recompense them with Reward, or Punishment, whereunto Piety and Impiety, Virtue and Vice, do Moraly Relate; and in the Distribution of his Mercy and Justice accordingly his Everlasting Kingdom of Glory doth consist: and therefore also all his Subjects thereof must be Immortal; otherwise after they had thus Served or Disserved him, they should Escape him, and lose their Rewards or Punishments, and he the Glory thereof: for so the same Man or Angel should cease to be, and the Name of his Person, as it stands in God's Book, be Obliterated, and so all those Eternal Monuments of his Mercy and Justice be Defaced. Though it is true, that all Men, and all the Angels in Heaven, or Devils in Hell, can add nothing to, or diminish from God's Uncreated Glory, which he Eternaly Enjoieth in himself, and which is Immutable as Himself; nor was the World made for any such End, but for the Created Manifestation thereof, which accordingly as they do Advance, or Eclipse, by serving him, or sinning against him, so he also according to his Created or Reveled Law of Justice will most certainly Retribute unto them. And this Moral and Political Argument is very much enforced by the consideration of God's present Providence and Administration, which is as the Political Chaos of the World Future, and seemeth to be as Inane and Inform; and yet out of it will he produce all the Beauty and Glory of the other World. Thus no man knoweth either Love or Hatred by all that is before them; All things come alike to all; There is one Event to the Righteous and to the Wicked. But also, It is appointed for all men once to Die, and after Death the judgement; so that Death shall not Prevent, but Prepare for Judgement; as the Prison is not to Conceal, but to Secure the Malefactor. And I am so confident of the Moral Conviction of this Argument (which as I said is a Common Notion, deduced from the Immediate Knowledge of the Nature of our Intellective Soul, and of God our Creator, Preserver, and Governor, collated together) that no man's Conscience can outface it, but only his, who doth not, or will not regard it: and unless such who can deny all Polity of Nature, and the Subordination of all Inferior Na ures to Man, can also be so Impious as to deny the Immediate Subordination of Men and Angels to God their Creator, I do not see how they can evade it; which if they can, they do also thereby elude all Religion and Worship of God. Nor are Sensible Experiments wanting, though I will not offer any Direct Testimony thereof to such who can deny Divine Authority, and from whom therefore I may not reasonably expect, that they should believ any Human Reports or Records of the Survivorship of the Souls of men after Death: and If they will not hear Moses and the Prophets, neither will they be persuaded, though one rose from the Dead: and should tell them this very thing, that he hath rose from the Dead: but I shall therefore rather offer another common Experiment among the Living, from which I shall deduce a Collateral Evidence of this Truth: and that is Self-murder in Man, and in none other Inferior Animals, who will not so destroy themselves, Perceptively, and Spontaneously, and being in no Delirium, but in sound Health, and Strength of Body, as Man very often doth most Wittingly and Willingly, and with the greatest and most sedate Deliberation. Now as I have before showed, Self is such a First Principle and Fundamental Interest in Nature, that as Nature generally, so all particular Natures, do intent and endeavour to the utmost the preservation thereof; nor can it by any Natural Power of Compulsion, or Persuasion, be removed from this most Innate Principle and Instinct, (except only for preservation of the Universal Nature, which is also Natural in order to the necessary preservation of its own Particular Nature, as a Fox will bite off his Leg to preserv his Life) for if any thing could be ousted of this most Natural Principle, than it should be ousted of itself: whereas Self is the Foundation of all other Concernments. Thus a Lion, Mastiff, Bear, Boar, Horse, or any other most stout and courageous Brute, will lie whining and pining to the last, rather than destroy itself, or suffer itself to be destroyed by others, until Death necessarily dissolve it; because it is Conscious to itself, and hath this Common Notion in itself, that the Individuality thereof, which truly and realy is the very Self thereof, shall perish for ever: whereas Man, having this Common Notion of the Immortality of his Soul Imprinted in his Soul (which principaly is himself, as Hebraicaly the Human Person is called a Soul, and as it is said Animus cujusque est quisque) though generally, according to his whole Human Compositum, he affecteth Life and dreadeth Death, yet judging it better for him to be in the Separate State of his Soul, then in the Conjunct State of his Compositum, he can and doth accordingly both determine and execute his own Death and Dissolution: though I do not conceiv that every Self-murderer (like Cato, who beforehand read over Plato's Discourse of the Immortality of the Soul) doth so consider it Explicitly; nor as Spira, who in Despair would die, that he might know the worst after Death; but rather most of them, not regarding any better or worse State after Death, however are willing to die, to eas themselves of their present Miserable Life, and so desperately venture upon a future, whatsoever it may be: or perhaps, according to the vast and most Licentious Liberty of Human Understanding and Will, may thus Explicitly not only deny, but act contrarily to any Common Notions or Instincts whatsoever, and so destroy themselves: which yet they could never effect without such an Implicit Notion of the Immortality of the Soul Radicated in itself. And so none but an Immortal Being can wish a Notbeing, which yet is only an Imaginary and Illusory Wish; as we commonly Imagine Vacuity to be Something, we know not what; and so we may wish Notbeing, as Something which we conceiv to be a Vacation from Ill-being, we know not how: for certainly we can Naturaly desire nothing but only in order to Self, which must always presuppose Self, by which, and for which, we so desire it: But however we m●y conceiv hereof in respect to present Ill-being, certainly none can affirm, that any Brute hath any foreknowledge or expectation of any better Being hereafter, or of any Transmigration, or Translation, or that it can thereby be persuaded out of its present Being, whatsoever it is, nor can he deny that there is such a foreknowledge and expectation in Man, or that he may Naturaly and Realy desire, and very truly say, Cupio dissolvi; as I believ not only many Christians, but also some Philosophers have thus welcomed Death; not through any Necessity, or in a higher Strain of Gallantry; but with a clear and conscious expectation of another Life after Death, and breathing after it, in and with the willing expiration of their present Life; which, whether it be al●o joined with any assurance of a better State therein, or not, yet plainly proveth that the Soul of Man generally is Immortal, because it can so affect another Separate State, which no Brute can so affect, because it is Mortal; and that it shall be either in a worse State of Eternal M sery, because some Men can so Imaginarily wish to prevent it; or in a better State of Eternal Happiness, because others can so Realy wish to enjoy it. And though I believ this Opinion of the Immortality of the Soul (as also the other, that there is a God) to be Explicitly Exerted and Exercised by few, yet certainly they are both Implicitly Radicated in the Minds of all men, which Renders their Lives and Conversations such, as if sometimes, and in some respects, they did seem so to believ, and at other times, and in other respects as if they did not; and it may appear so to be in themselves, and to themselves, in that they have such a continual strife and endeavour to cast and keep these Opinion out of their Minds, which is commonly done either by not regarding, or resolving against them, whereof the very fear or doubtful apprehension, which no Brute can have, doth approve to the Soul itself what it may expect; and which, if men begin at any time to think thereof, will return upon them; though some more learned, study to confute themselves by Contrary Opinions, and that they may make way for the denial of the Immortality of the Soul, therefore also deny all Separate Spirits both of Men, and Angels Good, and Bad; as the Sadduces, and others, with Epicurus, deny all Inferior Spirits whatsoever; huddling all things and themselves together in the common Matter; which is such a Physical Libertinism, as though it may gratify us at present, yet is indeed no less than the Eternal Self-murder of the Soul. And so likewise others, though they will not reduce all Spiritual Substances to the gross Matter, yet affirm their Soul to be only Pars Animae Mundi, as they term it; into which, when it dieth, it returns again, as into another Spiritual Chaos: and so though the Substance remain therein, Confounded and Coagulated with others, yet the Personality and Individuality thereof is thereby Corrupted and destroyed, like the Sensitive Spirits of Brutes; which is only another more subtle Denial of the Immortality thereof, that is, of the very Individuality and Personality of every Human Spirit, as I have showed. Wherefore because they cannot deny the Immortality of the Soul Absolutely, they thus deny the same Personal future Condition thereof, and any such Intensive, or Extensive Rewards, or Punishments, in Heaven, or Hell; which to mitigate and moderate, they have invented and appointed a Transmigration for all Souls into better or worse bodies after Death, accordingly as they have behaved themselves while they Lived in the former: Whereas they must also affirm, that they are still Human Spirits, which are so detruded into Brutes, or Vegetative bodies; as the Poets plainly do acknowledge, and so the Man in the Buck would have said to his Hounds and Huntsmen, Actaeon ego Sum— as the Tree did to Aeneas, Nam Polydorus ego— which yet certainly is contrary to all Philosophy and Nature: for every Specifical Spirit must have its own proper Organical Body; and if any of the more Noble and Necessary Parts of its own Body, while it Lives in it, be Discontinued, Dissocated, or Disordered, it will Live no longer in it; much less could the Human Spirit of Actaeon Live in a Buck, or of Polydorus in a Tree; for bodies are nor only Vehicles of the Spirits, but Domicils, and Officines, as I have showed; and as Sensitive Spirits cannot Live in any other besides their own Element, so much less can they, or the Intellective Spirit of Man, live in any other than their own proper bodies, which are therefore so Effigiated and Form for them by their proper Vegetative Spirits, as I have also showed. Or if they could be Transpeciated into other Sensitive or Vegetative Spirits, than their Substances being so Specificaly changed, their Faculties, and Qualities, and all their Ideae, and Notions subsisting therein, must also be changed, and altered; whereby they should no longer remember, who they were, nor what they did formerly; and so they should suffer for they know not what, after such an Act of Oblivion, not only of him that so forgiveth and forgetteth the Crime, but also in him who forgetteth the Fact. And though others say, we be all born with some Reminiscentiae, as they term them, yet certainly they are no such Acquired Notions of any Matter of Fact, or thing Good or Evil, that we formerly did or learned, but only such Common Innate Notions which God and Nature have Imprinted in us, and so taught us to know them, which are only Natural, and not Sinful: and there are also certain Special Innate Notions of Specifical Spirits, which are only proper to that Species, and to none others, as I have showed; all which should be lost by such Transmigration, or Transpeciation; which therefore is not, nor can there be, any such Metempsychosis, as Philosophers would have it; nor yet any such Metamorphosis, as the Poets more rightly term i●: and as both of them are contrary to all Reason or Sens, so we have no other Authority but only Ipse dixit for such Assertions. And yet this Opinion being apprehended as a Middle way between the Mortality and Immortality of the Soul (though not according to the Excellent and Spiritual Nature of an Intelligence) and also between no Reward or Punishment hereafter, and the true Heaven and Hell, and all the Glorious Transactions thereof (though not worthy the Majesty and Perfection of the Divine Creator) hath very much prevailed anciently among the more Learned Heathen, and generally with the Common People; and is still retained by the Banians, and some others. But the most difficult Point that I know among Christians, concerning the Immortality of the Soul, is ●ha●, whi●h is called by some, the Sleep thereof, and by others more rightly Psych●pannychia, or the Pernoctation of the Soul, between Death and the Resurrection; for in Sleep there is some Operation both of the Sensitive and Intellective Spirit of Man, though Wild and Irregular, as I have showed; and i● is no● intended that in this State there is any Operation whatsoever, but a total Vacation, and Cessation thereof, like Rest of the Body, or Bestial part of Man, which is said to Sleep in the Grave, and that is therefore called a Coemeterium, or Dormitory. But certainly the Soul, when it depar●eth f●om ●he Body, carrieth along with it all its own Innate and acquired Notions (though as the M●n himself, so al● his Thoughts perish ●s to this world) and I doubt not but that also it hath others, and far higher, and better in that State; and Blessed Souls are s●id to be in Paradise, which import Pleasure and Delight, and that cannot be without Contemplation and Enjoiment▪ also they are now styled Spirits of Just Men mad● Perfect, which cannot be without Perfect Operation; and since they are Separate from the Body, and all Instrumentality thereof, we must consider how and in what manner they may probably Operate. And here I must explicate what I intent by terming the Intellective Spirit of Man an Intelligence, and affirming that and Angels to be in the same Intellective Classis, whereby I conceiv, that as Fishes, Fowls, and Beasts, are all in the same Sensitive Classis, and yet very far Different one from another, not only in their whole Composita, but also in their very Sensitive Spirits, which Specificaly Differ; and the Piscine Spirits are much Inferior to the Bestial; so also are Angelical and Human Spirits in the same Intellective Classis, (and not only Spirits Genericaly as they are distinguished from Matter, and as all Elementary, Vegetative, and Sensitive, are Spirits as well as Angels, as I have showed) but Classicaly Coordinate one with another: and though the Spirits of Men be Inferior to Angelical, as it is said, Thou hast made him little lower than the Angels, yet certainly they are not Subordinate unto them, as Fishes, though Inferior to Beasts, are not Subordinate unto them (so as all the Sensitive Classis is unto Man, and the Vegetative to the Sensitive, and the Elementary to the Vegetative, and Matter to the Elementary;) because they are not of an Inferior Classis, but of the same Classis, wherein all are Coordidinate, as I have showed: and so are the Intellective Spirits of Men with Angels; and as our Saviour saith, in this Future State they shall be Isangeli, not only like, but equal to them; and indeed if we should not be in the same Intellective Classis with them, Man should not be a Microcosm as he is, and Christ in our Human Nature should not have Assumed all the several Classes of Nature, as he did: And because we are so Coordinate with them, therefore we need not their Mediation and Intercession, but only his, who is the Mediator God-Man: And as the highest Excellence of their Nature is to Know, Love, and Enjoy God, so we are capable hereof as well as they: and as we and they are Moral Creatures, so we are Mutualy obliged one to another, but neither of us to Brutes; and so the Angel said to john, I am thy fellow-servant, and we are yet more united in Christ, who shall also make us partakers of their Superaether, and in whom all things are Recapitulated, as the Apostle saith, both which are in Heaven, and which are in Earth, even in him: Whereby, as it is also said, we Come unto Mount Zion, and unto the City of the Living God, the Heavenly jerusalem; and to an Innumerable company of Angels; to the General Assembly, and Church of the Firstborn, which are written in Heaven. Now whereas I have showed, that in this present Conjunct State we cannot Operate without or beyond the Body; that is, we cannot Understand without Phantasms, which we Irradiate with the Spiritual Light of our Understanding, nor Localy Move the Body without the Motive Spirits, which we Move by the Spiritual Power of our Will, whereby we Command and Govern the Sensitive Imagination and Appetite Immediately, and so the whole Body Mediately; and that Angels need no such Instrumentalitys, but may Intuitively Contemplate all things by the Irradiation of their own Mental Light, and Move them by the Eradiation of their own Spiritual Heat, as I may so term them; thus our Human Spirit, as well as they, shall also then have the same Intuitive and Motive Qualitys Actuated therein, which a●e now in it Potentialy; for so Intelligences, as well as all other Natures, have their proper Potentialitys and Actualitys, otherwise they should not be Mutable, (for Alteration is by production of Potentiality into Actuality, and reduction of Actuality into Potentiality, as I have said) and though they are not Generable or Corruptible in their Substances, which are Simple, and without any Mistion, or Composition; and such as always Subsist in themselves, and are neither Generable, nor Corruptible, as I have also showed; yet they have their Accidental Qualitys, by which they Operate, and not by their Essences or Substances Immediately, more than other Natures; and all such Accidents do Subsist in their Substances, and thereby, and therein, have their Actualitys and Potentialitys, and are therefore Generable and Corruptible in themselves, and so Mutable. Also all Simple Substances of the same Species have all the same Specifical Qualitys thereof, either Actualy, or Potentialy; because they are of the same Species, as they are such Simple Substances, though their Mista, or Composita, may otherwise Differ Specificaly as such; for so though the Cortical Stones, Metals, Minerals, and Subcortical Magnet differ Specifically, as Mista, yet as all of them are of the same Predominant Element, Earth, so that being a Simple Substance in itself, hath all the Terrene Qualitys in itself, Actualy, or Potentialy; and thus the Magnetical Virtue, which is a Terrene Quality, is Actuated in Iron; and so, as is said, may be in Brick-earth, and the like: And so though Aethereal and Culinary Fire may differ Specificaly, as Mista, yet the Elementary Fire which is Predominant in both is Specificaly one and the same Simple Substance, and hath all the Aethereal Qualitys in itself, either Actualy, or Potentialy, and so Planetary Virtue might be Actuated in Culinary Fire, as well as in Comets; and so also all Simple Substances of the same Classis have the same Classical or Generical Qualitys, as every Grass, Herb, and Tree, hath Vegetation, and the like, though in their own several Specifical manners; and every Fish, Fowl, Beast, hath Sensation, and the like, though in their own several Specifical manners: And thus the Human Spirit, and the Angelical Spirit, being both Intelligences, which may Live and Operate separately, have also such Generical Q●alitys, both Intuitive, and Motive, whereby they may so Live, and Operate Separately, in themselves, though in their own several Specifical manner, either Actualy, as the Angels, or Potentialy, as we also now have them: And as an Embryon in the Womb hath many Faculties Potentialy, which yet are not Actuated until it be born and brought forth into the Light, so have also our Souls, while they are as Embryos in the Egg, as it were, of our bodies; and as we have now many Actual Qualitys which shall in that Separate State be reduced to Eternal Potentiality, as Nutrition, Tasting, and the like; so shall we then have others Actuated in us, which we never had Actualy before. And certainly, in the Palingenesy of the Body, there shall be such a great and wonderful change of Q●alitys, that the Apostle calleth it a Spiritual Body, as I have showed; which shall not be only a Platonical Vehicle of the Soul, but Organical, and most Glorious; as the Apostle saith, The Lord jesus Christ shall change our Vile Body, that it may be fashioned like unto his Glorious Body; according to the working whereby he is able even to subdue all things to himself: Whereby also we may understand that Separate Spirits are not so vastly Diffusive or Atomicaly Retractive as some fancy, but have their Bounds, as other Finite Natures; for so certainly our Separate Soul, after the Resurrection, shall be confined within the Body, as well as in this Conjunct State. And that the Separate State of the Soul is such, may somewhat Sensibly appear in our selus, who seem to have some Common Notion thereof Imprinted in our very Souls; which made the Heathen Philosophers so much complain of the Prison of their Body, and Bondage of this Conjunct State, as expecting a better afterward. And Christian Divines have a Problem, Whether if Adam had stood, he should not have been at length Translated to a better, that is, this other State? and if we seriously consider it, there must probably have been some such ground of that wonderful, and otherwise inconceivable Tentation of Adam in Paradise; which was not to any thing he then had, nor to any thing which he was not capable to have, especially if it were Absolutely Impossible, as to be a God, or so to be like to God; for though now the Corrupt Mind of Man may, as I have said, apprehend, or affect Nonentity, as Entitative and Impossibility as Possible; yet we may not suppose any such thing of him in that State of Perfect Understanding and Will; but it was a most obvious and prevalent Tentation, that he having this Common Notion (which we have now only Implicitly and Confusedly) in his Perfect Mind most Explicitly and Distinctly, and thereby knowing that he had such Angelical Facultys Potentialy in himself, might covet to have them Actuated, that so he might be like the Gods knowing Good and Evil. And though this be a farther and higher Perfection of the Human Spirit, yet Adam was not therefore made Imperfect, but Good and Perfect according to that Conjunct State, wherein he was Created; which was his Original Perfection, and whereby he was so made a most Perfect Microcosm, or Epitome of the present World; as he shall be also in his future State of the other World; when not only these Angelical Perfections shall be Actuated in his Soul, but his very Body shall be more Spiritualised, as the Apostle termeth it, or made fi●t for that more Spiritual State of an Immortal Life: which yet shall still be a Body, having all Corporeal Properties and Affections; such as the Body of our Saviour was after his Resurrection; which though not Sensible, as before, to present Sens; for so he was not Visible, or Tangible, otherwise then as he so pleased to appear sometimes unto some; yet hereafter, when our Sensitive bodies shall be also refined and sublimated, and made like unto his Glorious Body, every Ey shall see him; as job saith, I shall see for myself, and my Eyes shall behold him, that is, jesus Christ his Redeemer, who shall Eternaly be the Visible Deity, and Image of the Invisible God. Nor could Christ's Spiritual Body penetrate any other Body, as some have supposed from that Text, wherein it is said, that he entered when the Doors were shut (or the Doors being shut) which yet it doth neither express nor import, but only that he did not enter into the house, so as our gross bodies now do, by Doors open, which is their usual Avenue; whereas his more Spiritual Body might enter in by a Window, or other Aperture of the house, without any Penetration. And this Renovation both of Soul and Body shall be generaly Conformable unto his, and so made by his Divine Power, as it is said, The first Man Adam was made a Living Soul, the last Adam is made a Quickening Spirit: And as we have born the Image of the Earthly, we shall also bear the Image of the Heavenly.  
VII. Thus the Heavens and Earth were finished, and all the Host of them; which Consummation plainly refers to the first Inception, In the Beginning God Created the Heaven and the Earth, or, as it is Originaly, these Heavens and this Earth, which were the same that were afterward so finished in the several Works of the Six Days; and which, as it is also said, God Created to make; and particularly it is so expressed, not only of Elements, but also of Vegetatives. These are the Generations of the Heavens and the Earth, in the day that the Lord made the Earth and the Heavens, and every Herb of the Field, before it grew, as I have formerly observed; and now observe again, how this Doctrine of Creation of all Generable and Corruptible things first in the Chaos of their Potentialitys, and of their several Generations afterward in the Six Days, is so plainly and cumulatively expressed and repeated, that none may doubt of the Truth thereof. Again as not only Heavens and Earth here are mentioned, but also an Host thereof or orderly Militia (and thus God is called the Lord of Hosts or of the Arms of all the Creatures) so, as I have observed, there is both a Scale of Nature, and also an Oeconomy of the Composita, and Polity of the whole Univers, and that therefore it is declared of them all, that they were Valde bona, (or as it is Originaly Valde bonum, Singularly, as of One) and an Epitome hereof is every Man in himself, as I have showed; and because, as I have said, he is such a Microcosm, now in respect of this World, and so shall be of the World future, therefore God doth still continue to Create the Souls of men, from the end of the first Created World, (which was thus consummated in Man, as the Sum of all the rest) until the beginning of the other World. And if we rightly estimate the many Millions of men living together on the Earth, probably he doth Create Human Souls every Minute, and so though he rested from making the great World, yet he maketh many such little World's continually: for though it is said, He had rested from all his Works which God had Created to make, that is, to be Generated or to make by Generation, first Originaly, which was Supernatural, and their Improper Creation, and since Successively, by Natural Generation, as I have showed; yet he rested not from Proper Creation of Human Spirits in their several Individualitys, according to the same Specifike kind, which he had Originaly Instituted and expressed in the Protoplast, or first M●n, and so to be Composited with Human bodies, according to that very Institution and first Law of Human Generation, as I have also showed. Nor doth he so Immediately Generate or Improperly Create the Human Compositum of any other Man, as he did the first Adam, except only jesus Christ; who was thereby declared to be the Theanthropus, as it is said, The Lord himself· will give you a Sign, Behold a Virgin shall conceiv● and bear a Son, and call his Name Immanuel, which being interpreted is, God with us. And when God had thus Originaly made Man (that is both man and woman, as it is said, Male and Female Created he them) and probably woman of whom Christ was to be born, and so is called the Seed of the woman being made after man, was also the last of all these Works of God) than he pronounced of them all Universally, that they were very Good, not only in respect of the Univers, but also of Man, as the Compendium of all, and Consummation of his whole Work of Creation, in order to his ensuing Work of Redemption. Whereupon he Instituted and made for Man his first Sabbath of Rest; And on the Seaventh Day God ended his Work which he had made, that is, as he began in the very first Instant, so he continued to work until and in the very last Instant of the Six Days; and therefore; he rested not before, but proceeding continually to work in all the Six Days (as it is said at first, that the Spirit of God Moved on the face of the Deep) he ended, or Hebraicaly, had ended, on the very first Instant of the Seaventh Day, or Sabbath of Rest; whereas it could not be rightly said, that he ended, or had ended, before; for in the very last Instant of the Six Days he still continued to work: so exact and proper is Divine Language; and though men cannot discern between Instants of Time, or Points of Extension (which therefore are so Indiscernible, that the Fluxes and Augments of Created Nature may appear Entire and Continuous to us) yet known unto God are all his Works, even Instants and Points as well as Numbers; and accordingly he doth declare them in his Word, as exactly and properly as Human Understanding can apprehend. Again though it be said, that He rested on the Seaventh Day from all his Work which he had made; yet it is not said, that he rested in it, but this Work of Creation was Corrupted very soon after it was finished: Wherefore as there remaineth a Rest to the People of God by the Redemption of the World through jesus Christ, so that is called also the Rest of God himself, and shall be the Everlasting Sabbath, and Consummation of all his Works, both of Creation, and Redemption, wherein he will rest for ever.  
Thus I have delineated the true System of the World, which God himself, who made it, hath declared and reveled unto us in this Divine History of the Creation of the Heavens and the Earth; that is, the Superaether, and utmost Circumference thereof; and within that Concave Sphere, the Aether, and within that, the Air, and within them all, the Orb of the Terraqueous Globe, and inmost Centre thereof: which certainly is the most Symmetrical and Uniform Chorography of the whole Body of Matter, and of these several Members thereof▪ most exactly according to the greater or Less Density of their Matter, and more or less Activity of their Spirits. And therein I have also described the Scale of Nature, and all the Classes thereof Subordinate and Subservient one unto another; that is, Matter to Elementary Spirits, and Elements to Vegetatives, and Vegetatives to Sensitives, and Sensitives to Intellective Man, and Man to jesus Christ, the Head of all things: and other foundation can no man lay then that which is laid by God himself. Monendus est misellus Philosophus ut desinat esse Conditor Mundi: and I confidently suppose, that if Plato and Aristotle had enjoied the benefit of this Divine Light, they had far more improved Philosophy by building upon this Foundation, than Christian Philosophers have done by building upon theirs: and that we may enjoy the benefit of their great Learning, and yet disengage ourselves wholly from their Errors, we must reduce all their Opinions, and Human Inventions to this most Infallible Rule; which, if we rightly consider it, will not only rectify their Errors, but also instead thereof present such Divine Truths, as they did never conceiv or apprehend: as may particularly appear by a short Recapitulation of what we have formerly discoursed. Thus first we have proved a Beginning, and consequently a Creation of the World; which no Heathen Philosophy so understood, as it is declared by God in his Word; but either imagined an Eternal Creation without a Beginning in any certain Time, removing it perpetualy backward by supposition of many Deluges, Conflagrations, and general Devastations, and Indefinite Revolutions: or though they may sometimes seem to acknowledge an Improper Creation from some precedent Principles of Matter, Atoms, men's, Anima Mundi, Ideae, and the like; yet they do not express any Proper Creation from Absolute Nonentity, to which Heathen Philosophy never did subscribe; nor do I know any Word in any other Human Language, but only Hebraical, which doth import such a Proper Creation. Though if any conceiv otherwise, and can collect any such Acknowledgement from their doubtful, and confused, and sometimes contrary, Sentences, I shall not hinder him from subjoining their Human Testimony to Divine Authority. But certainly Moses doth most plainly and clearly affirm a Creation of the World, in a certain Beginning, and so proceeds to declare the first Age of the World as particularly and expressly, as if himself had been Contemporary, and lived in the same Time and Places; and the Affairs thereof, (which all Heathen Historiographers esteemed Fabulous, and termed Ogygia) more exactly and truly than they do relate the Transactions of later Ages. And thus whereas other Nations dated their Writings so many years ab Urbe Condita, or in such an Olympiad, or the like; the Jews, both ancient and modern, date them, ab Orbe condito. Nor is the whole Age of the World so very large or vast, but that every man may according to Divine Chronology easily comprehend it: And indeed there are not probably above 150 Generations between us and Adam, who was the Common Ancestor of all Mankind: for the Scripture doth exactly enumerate them all from the first Adam to the Second; that is to jesus Christ▪ 76 Generations Inclusively, (as Enoch is so reckoned from Adam, and the Brazen Lavacre so to be measured, as I have showed) for so Luke declares his Seculum, as Matthew doth his proper Lineage: and if we allow four Generations to every Century, since the Nativity of our Saviour, yet the Total will not exceed that Number. Nor is the whole World and System thereof so Indefinite but that the Mind of Man may comprehend it, and by the Light of the Divine Word look through it as a transparent Globe: for so it is said, He hath set the World in their Heart; and his Word plainly showeth us how all Generable and Corruptible things were first educed out of a Chaos of Potentialitys, wherein all their Primitive and Simple Essences were then latent; and brought forth most orderly and successively in Six Days, by God who Created them before by a Proper Creation from Absolute Nothing, in a Supernatural manner by Improper Creation; which was their Original Generation then Instituted by God himself, and by his Divine Benediction so continuing Successively: And this is a short, plain, and evident account thereof; whereas others, instead of such Proper and Improper Creation, have imagined a Potentia Materiae, or Power in the Matter of producing out of itself other Active Substances far more excellent than itself; which yet were not before Realy in it; or that the Matter is transpeciated and converted into them: though an Angel, who is the chief Being in the Scale of Nature, cannot so produce out of himself any other than his own proper Qualitys and Accidents, nor can he Realy transmute himself, or be converted into any other Inferior Nature whatsoever; and much less can Matter, which is the lowest and basest of all others, convert itself, or be coverted into any Superior Nature. Certainly that which they so affirm to be in Potentia, must be either Ens, or Nonens, while it is so in Potentia; and if it be Nonens, then Non est in Potentia (as I have showed of Vacuity) and if it be Ens, then as I have said it is also an Entity Created by God in its Potentiality, or Chaos, and so produced by Natural Generation into Actuality; as if Vacuity could be any Ens, than it must also be Created by God, or Concreated with the World, and should not be before, nor beyond, nor any where out of the Created World, and Body of the Matter thereof, as others have vainly supposed of such an Imaginary Space, Nor is their Forma Misti, or Compositi, any other thing then the Result of the very Mistion and Composition of those Primitive and Simple Entities, according to their own Natural Coordinations and Subordinations in the Scale of Nature, which God hath so erected and ordered, that they have in themselves all the Natural Principles thereof, and an Aptitude and Appetite to be so Mist and Composited in all Successive Generation, according to that Law of Original Generation: and therefore Forms are no such things as are form or ordered by I know not what Cholchodea or come I know not whence, aliunde & extrinsecus, into the prepared bodies; but, as I have showed, there are also other Substances, or Substantial Activitys, besides the Body of Matter, Created by God, in and with the Matter, that do Consubstantiate, Inform, or Inspirit it; and fabricate, and fit it for themselves; and also mingle and compose themselves in and with it into one Mistum, or Compositum, according to the Order and Oeconomy of Nature, by their own Internal Principles and Powers, which God hath also Created in them. Which Substantial Activitys, or Active Substances, I therefore call Spirits (as the Scripture also doth so call not only Substantial, put also Accidental A●tivitys; as the Spirit of Wisdom, Jealousy, Meekness, and the like) and they may well admit it, who say, Omnia Animarum sunt plena, and particularly that there is a Vegetative Soul; which yet, as the Scripture doth not so express, I can not admit; for Soul is more special and proper to Living Animals, but Spirit, though Eminently it signifies the chief of Spirits that is the Intellective, and so Soul and Spirit are sometimes distinguished, yet more generally it signifies any Substantial or Accidental Activity whatsoever, and is so commonly used by Chemists, Physicians, and others, as I also use it in a more Spiritual sens. And though I dispute not about Terms, yet certainly such a Proper and Improper Creation of the Primitive and Simple Entitys, both of Matter, which is a Passive and Receptive Substance, and of the Accidents and Affections thereof, and of all those other Substantial Activitys or Active Substances, which I call Spirits, and of all their Accidents and Affections, Created in the first general Chaos, and the Original Generation or Production of them, by Mistions, Compositions, Actuations, and Perfections, in the Six several Days; and accordingly all Successive Generation, by Production out of any particular Chaos of the same Entitys or Essences, which are so Generated or Produced, are such Real Veritys, that I am persuaded no Philosopher whatsoever can Realy satisfy himself, or others, concerning the first Principles and Origines of all things, and all the Alterations by Generation and Corruption, by any such supposed Potentia Materiae, Eminenc●s, and Equivocal Causations, Transpeciations, and Conversions, or the like; which are only Terms and Notions, and no Realitys in Nature: nor can ever confute or disprove this Divine History of Creation, either in the general System thereof, or in any of the particulars, which Moses proceedeth afterward to declare; And thus whereas the Ancients generaly conceived the Aether and Aethereal bodies to be Superelementary, and Sacred, he showeth us plainly, how Aether is one of the Four Elements, and so was first prepared in the first Day, wherein Light, (which is a principal Quality thereof) is said to be so produced; for the Substantial Spirit of Fire, or Ae●her, was Created before, whereby it is denominated one of the Heavens, and afterward termed Expansum, as well as the Air: nor doth he affirm it to be solid or firm, but such a Fluid Expansum as A●r also is; and plainly implieth that it was moved with the Light in it about the Inferior Orb, whereby God made Day and Night, before the Earth, or Water, or Air were so made or fitted, or that there was any Motion thereof, or therein. And the Air, which is Naturaly an Expansum, cannot be Naturaly a Compressum, whereby in its own Element, or Atmosphere, it should Naturaly seek to expand itself more, and thereby Elasticaly press, as some would have it: Also both Aether and Air are called Heavens, as one is the Fountain and Immediate Medium of Aethereal Light, and the other the Vehicle, and Immediate Medium of Sight; and so I suppose, that Air doth Refract, or Reflect, very little, nor are either Objects in the Air, nor Stars in the Aether, thereby seen Intersected and Inverted, as through a Convex Lens in the Air, nor so much magnified and distended, as Divers see Objects in the Fundus of Water. Again in this Second Days Work, Moses declareth Vapours in the Air to be only Waters above; and thereby intimateth the Special Instrumentality thereof in Nature; for so indeed Vapour is almost as Chemical an Instrument, as Fire. Nor yet doth he affirm these Waters to be above all the three Heavens, or any of them, as some suppose; but only in, or upon, or all over, that Heaven whereof he treateth in this Second Days Work; or more Criticaly, as it is Originaly, from above; and certainly we cannot suppose any Water to descend from above, but only that whi●h first ascended from beneath. Nor is this ascent of Vapours the necessary and only cause of Winds, whereof we have no mention in the Creation; and if any Wind than were, it was probably some very tender and gentle breath, but greater Winds and Storms, which are effects of the Curs, are also caused by grosser Vapours; which whether moist, or dry, are not Formally the very Wind; for that, as such, is only Aer motus; but may be the Efficient Causes thereof, as any other Impuls', or Ventilation, of Blasts or Ventiducts: and generally moist Vapours Caus more Rain, and dry more Wind, as appears by Herricans in more hot Countries. And in the Third Days Works, he shows, how wonderfully God form and prepared the O●cumene, or Habitable Globe, by causing the Waters to Subside, in all the Channels of Seas and Rivers, which he cut out for them; and by raising the mighty Mountains, which may be therefore rightly termed, the Mountains of God, and by jacob are called the Everlasting Hills, whereof others give us no account. Nor doth he affirm Vegetatives to Live; but, as I have observed, plainly distinguisheth between Vegetative and Sensitive Spirits, which he afterward calleth Living Souls. And in the description of the Works of the Fourth Day, we find none of those Monsters and Figments, which both Poetry and Philosophy have introduced in the Starry Heaven: for neither doth he divide it into Spheres, having plainly showed before how the whole Aether was only one Sphere, as well as the other Heavens; nor indeed can such several Imaginary Spheres solv the Phaenomena of the Motions of Aethereal Comets, and of all the Planetary Motions; as of the Satellites, which, as I have observed, move not in perfect Circles in the Aether, but only about their principal Planet, whereby their Motion in the Aether describes an Hemi●rochoid, as I said; as if a Q●ernstone were set upright, like a Cartwheel, on a declive Hill, and a man with his hand on the Handle should thereby move it round about the Axis down the Hill. Nor doth he assign any Intelligences, or Daemons, and a Metratton, or Precedent over them all, to move the several Spheres. Certainly the Scripture calleth 〈◊〉 Daemons, Princes of the Air, and not of the Aether, though they were Originaly of the same Nature, and Office with good Angels; but as they were since ejected out of the Superaether, so now probably they are confined within the Subae●hereal Orb, between which there is such a great Chasm. Nor doth he distinguish the Luminaries into Planetary and Fixed, but calleth them by one common Appellation, Lights, Originaly derived both in Name and Nature from the Primigenious Light, whereof they were all composed. And he particularly nameth only the two principal Luminaries, which so give Light upon the Earth, and according to which, besides the common and Diurnal Motion of the Aether, all the Sacred Feasts of the Jews were instituted. And as the Sun is first named, so probably he was first made of that Primigenious Light, whereby he Illustrateth all the rest: and therefore is sometimes called by th● same Name, or the Light. And as he hath Light, so also Heat, which is another Aethereal Quality, in himself Formally, and not o●ly Eminently or Equivocaly, as some would suppose; and as indeed I conceiv that the Moon causeth Moisture, which is no Aethereal Quality, over which she doth yet manifestly Predominate; as may appear most notably in Tides, whether she then causeth more gross U●pors, when she is in her Apogaea, because she is farthest from the Earth; or generaly more Vapours, because she is then more strong and Praepoent, as the Sun in his Apogaeum; or from some unknown Influence or Power. But however those Vapours which she causeth do not make that whole Body of Water which floweth and refloweth in Tides; nor doth every part of that whole Body of Water pass to the extremities of the Flood and Ebb; but only the Rivers in their Fall above the Flood of the Sea are supplied by the Vapours, which causeth the Impuls' of the whole Undulating Body of Water, as far as the Ebb; like the two Handles of a Saw, in sawing forward and backward, not very far, though the Saw be never so long: for plainly the Waters in the Flood toward the Rivers are not much more Salt, nor in the Ebb toward the Ocean much more Fresh, but in the middle, where they meet, and where a proportionable overplus of the River Water so caused by the Vapours doth mingle with the Seawater. Also he plainly intimateth, that as some of the Luminaries are manifestly Motive, so they are all, in that he doth not distinguish between them: and it is elsewhere expressly said of the Stars generaly, that they militate in their Courses, or Originaly, Paths: and if the Fixed Stars do move Uniformly together (which is the last Residuum of the ancient Error and Opinion of their Fixation) yet however, according to their Various Positions in the Aether, they must move Difformly in Time, in that very Uniformity in Position; and either in Position or Motion, or both, they are all Asymmetrous: certainly no known Motion of any of them is Commensurable with the Motion of the whole Aether, according to which we assign the Prope● Day Natural to be, as I have said, four and twenty hours neither more nor less, otherwise they should not be for Signs, and for Seasons, and for Days, and for Years, and all the Variations thereof. And though many of them be far greater than the Earth, yet they all move about it, because they were made to give Light upon it, which they could not do at such a distance, unless they were so great. And their Number is Innumerable unto us, and perhaps not fewer than of the Host of Israel in the Wilderness; nor of that which joab gave up to the King Rotunde before he had completed it; or of that which he still proceeded to complete, until he was hindered by the Plague. Nor doth Moses lay any foundation of Judicial Astrology, which is expressly condemned by Scripture. Again in the Works of the Fifth and Sixth Day he describeth the Original Generations of Fishes, Fowls, and Beasts, and most truly termeth them Living, and afterward calleth their Blood the Blood of Life, which our Learned Doctor hath lately discovered to be a most proper expression, and citeth that Text in confirmation of his Discovery; whereas formerly the Heart was termed Primum vivens, & ultimum moriens: I have been informed by a Physician my Neighbour, that having dissected an old Toad so far as that he had taken out the Heart, and afterward stepping aside, before he returned again, the Toad had crept away into his Garden, where he found it a●ive, and that it so lived some consyderable time. In the last of all the Works of Creation, that is, of the little World, Man, he discovereth a new World of Mysteries not only as Man is the whole Scale of Nature, and as there was another Proper Creation of his Intellective Sp●rit, but also how he was made in the Image of God, in order unto jesus Christ, God-Man, who, by the Assumption of the Human Nature into the Divinity, did also superadd and unite to this Scale of Created Nature the Creating Nature, God himself; which is the Anacephaleosis, or Reduction of the Finite Creation to the Infinite Creator. And I shall desire any Naturalist seriously to consider this Natural Representation of the Messiah, as he is thus the Infinite Completion and Consummation of Nature itself, and Perfection of the Univers, and so the Mediator both of Creation, and Redemption; that thereby God the Creator might gather together in one all things in Christ, both which are in Heaven, and which are in Earth, even in him: for so indeed Christ hath united in himself not only the Intellective Spirit of Man, but also his Body, yea the very Matter thereof; as it is said, In him dwelleth all the fullness of the Godhead Bodily. Wherefore all men should confess and acknowledge Without controversy great is the Mystery of Godliness, God was manifest in the Flesh. And these are two most admirable and amazing Contemplations, which every man may have of himself, that he is a Microcosin or Module of the whole Created World, and a Nature which in jesus Christ is also Immediately united to the Creator, and Divine Nature. And now I desire any to reflect on this whole History of the Creation of the World, which Moses hath described; and consider with himself from whom he could derive all this Philosophical and Theological Learning, (or as it was said, Whence hath this man this Wisdom?) but only from God the Author of all Entity and Verity: for though indeed he was learned in all the Wisedam of the Egyptians, yet probably that was only such Improvement of some Human Arts and Sciences, as they, and the Chaldeans, and Grecians, and other Heathens, have made thereof, and not that Knowledge of these Fundamental and more profound Veritys, which he delivereth. Certainly Thales, Pythagoras, Plato, and others, who purposely traveled into Egypt to be instructed in their Learning, brought back none such into Greece: and I suppose, that whatsoever the ancient Egytian Wisdom or Learning was, they received it first from joseph and the Hebrews, as other Nations since from Moses and the jews; though indeed they seem only to have received or retained some scattered Notions, Fragments, or Cento's thereof, mingling them with their own Fansys and Errors; which doth also plainly appear in all Pagan Theology. But as our Saviour said, even until his time; Salvation is of the jews; so also was their Philosophy derived from this Fountain of Divine Truth, either by Scripture, or Tradition: for Language and Letters are the Vehicles of all that Human Science, which we therefore call Literature; and undoubtedly the Hebrew Language was the first and Original, and it is said expressly, that before the Confusion, the whole Earth was of one Language, which was Hebraical, as is proved by the Hebrew names of Adam, Chevah, Sheth, and the rest; and so also it is said, tha● unto Eber or Heber were born two Sons, the Name of the one Peleg, because in his days the Earth was divided, and his brother's Name was Jocktan: whereby it also appears that the Hebrew Language continued after the Confusion in the family of Heber, from whom it is so denominated; and as Shem is called the father of all the children of Eber, that is, of his Sacred Lineage, so also from him, the jews who were of that Lineage, were called Hebrews, as Abraham their Father is therefore called an Hebrew. Thus as Noah, and his Family only, were preserved from the common Deluge, so Heber, and his family only, were preserved from the common Confusion of Languages: and with the Original Language, the Original Knowledge which was delivered from their Ancestors, did continue in that Family; and probably the rest of Mankind, with the Language, lost also all those acquired Notions and Terms, or at least could make no common use thereof for want of a common Language; and so in Scripture we read of no great Actions performed by those mighty Builders in many years after: and they are said to have been thereby scattered over all the Earth; whereof such who were nearest to Heber, in Chaldaea, and Syria, began to learn again both Language and Knowledge from him; as may appear by their very little different D●alects. Whence afterward the Chaldaeans by their Conquests, and the Syrians, or Phaenicians, (or Syrophaenicians, as they are sometimes called) by their Navigations, conveyed Learning, both by Land, and Sea, to other more remote Nations. And that which doth most confirm me heerin, is that in America (whereof the Inhabitants were farthest removed from the Hebrews) when it was first discovered, no such Literature was found, though otherwise they were naturally as Ingenious as other men, and so might have invented Human Arts and Sciences themselves, as well as others, if they had not been so derived from this one Fountain. And as the Books of Moses are the most ancient of any now extant, so I challenge all Mankind to convince this History of Creation of any falsity or Popularity otherwise then as I have declared, in any Sentence, or Syllable thereof, which he hath so truly and accurately expressed, that comparing it with all the Discoveries of Nature which have been since made by any others, I may term his Sentences, Ancient Noveltys, and all their Discoveries Novel Antiquitys: and I must acknowledge myself to have been as much instructed by a more Critical Inspection of Scripture, as by any Curious Inspection of Nature itself; though I esteem both very needful, as they are mutual Explanations one of the other. Thus by the Card and Compass of the Divine Word I have adventured to sail round about the Philosophical World, and if any therefore shall call me a Scripturist, or Ecclesiastes, I should willingly accept it, if the Wisest of men had not assumed that Title, whereof I am not worthy to partake. However from this Specu●a of Truth, and by the Light thereof, we may discern the Errors of any others, who have wandered from this right Way. As first the jews themselves, after the Captivity, being mingled among the Heathen, learned their works, and the very Corruptions and Prevarications of that D●vine Truth, which the Gentiles, as I have showed, before borrowed from the Hebrews, in respect of whom all other Nations might be rightly termed Barbarous. And from this Colluvies flowed all their Sects of Sadduces, Pharisees, and others, and that Rabbinical Philosophy, which hath perverted the Simplicity of the Text by Cabbalistical and Allegorical Interpretations: and as they make all Scripture such, because some parts thereof, as the Visions of Prophets are indeed Allegorical, so others would Interpret them also Literaly as in the Vision of the New jerusalem, because it is described Quadrate or Square Hieroglyphicaly to express the Immobility thereof, some have fancied the Superaether not to be Spherical; though they might as well affirm it to be Metalline or Gemmeous, and of no larger extent than according to the Measure of so many Furlongs. But Philosophers have subverted the very foundation, and laid several others instead thereof: and yet most Christians will build upon them, rather than acquiesce in the only true and Divine Philosophy: though I also acknowledge, that if others be reduced to this fundamental System of the World, very much Natural Knowledge may be gained from them, and that they may help to make a fair Superstructure. Nor have I laid down any Theses which I do not prove not only by Authority of Scripture, but also by Philosophical Reason, and Sensible Experiment; and if any dissent from me, I shall also desire him to oppugn me with all the same Weapons, and as solid and firm; for if they be faint and feeble, they will bend and recoil on him that useth them. As in that famous Controversy concerning the Motion of the Earth, if any should urge against me that Text, which shaketh the Earth out of her place, and the Pillars thereof tremble, I should answer him, that if I wanted a Text to prove the contrary Truth, this alone might suffice: for both by it, and the Context, it plainly appears, that it is spoken of a violent Commotion of the Earth by God in his anger, and evidently imports that otherwise the Earth Naturaly resteth, and hath a Place of Rest. And so their chief Reason to prove the Earth Mobile because it is Magnetical (which I have granted) doth as plainly prove the Immobility thereof, as I have showed. And the Sensible Experiment of an Arrow shot upright in a Ship sailing, is a mere Fallacy; though the Motion of the Ship, and of the Archer in it, while he dischargeth it, may indeed cause some little Impuls' that way, in the very discharge, which so directeth it. But certainly no man can believ that a Fly removing from an Horse's head in travelling doth follow him with any less Nisus or labour, by reason of any such Conjunct Motion, than another Fly which freshly pursues the Horse; for let an Horse that hath been washed in a River run swiftly on the Land, certainly the Drops that fall from him will not follow him. There are many such fond Opinions and foolish Probations, which serve only to render Philosophy ridiculous. I am more confident of my Theses, and hope I have offered no such Hypotheses; but whatsoever they are, I submit them to the several Masters in the respective Arts and Sciences; and generally all to learned Divines, whose complete Province it is also to inspect this Divine Philosophy, which God himself hath laid as the Foundation of Theology: and as he doth delight to entitle himself the Maker of Heaven and Earth, so jeremy taught the Captive Jews that Chaldaike Sentence, The Gods that have not made the Heavens and the Earth, even they shall perish from the Earth, and from under these Heavens, to discriminate the only true God from all Idols: nor do I remember that any Heathenish Religion did ever ascribe the Creation of the World to any of them, nor indeed acknowledge any Proper Creation. Wherefore since Errors in Philosophy are so dangerous in Divinity, Theologists should affect the Genesis of Creation, as well as the Exodus of Redemption: as all the Sects of Grecian Philosophers did join Natural with Moral Philosophy. Certainly Theology only can teach us the right use and improvement of Natural Knowledge, that is, to Glorify God, and benefit Mankind: and doth specially admonish us that we should not so highly prise Curious and Costly Perierga, or any vain Philosophy or Knowledge which only puffeth, and edifieth not: for indeed whosoever doth terminate in a Speculative Contemplation of the World, is as much a Worldling, as any Ambitious, Covetous, or Voluptuous men, who seek a satisfaction therein.  
VIII. Let all men therefore prais and glorify their Creator, who hath made this whole World, and all things therein, in Order, Measure, and Weight; not only in all their own particular Natures, but in the Univers, and Polity thereof, since every man is himself a Created Module, and Idea both of the Creation, and of God the Creator; who as a Melior Natura, was made to represent God to all Inferior Creatures in his Dominion over them, and them unto God in his Immediate Subordination unto him: Wherefore as all the Works of God do prais him with the Echo of his own Goodness, and the whole Globe as a Cymbal doth sound forth his praises, so should we sing and chant them out with Oral Voice, and Mental Understanding, And thus as blessed Angels, who in Heaven behold the face of God, continually cry unto him, Holy, Holy, Holy, is the Lord of Hosts; so we beholding the Reflections thereof in the Speculum of Created Nature, should subjoin in Consort, the whole Earth is full of his Glory. And more specially we should prais him for our own Human Nature, which is the Sum of all the rest, and Completion of both the Sensible, and Intelligible Worlds, quartering all the Families of Nature in the escutcheon of our Humanity: whereby we of all others are most obliged to this Divine Service, which is the very End of Creation, and Divine Goodness thereof. And every particular man should thus Personaly re●lect on himself, because he is also an Abstract of Humanity,; singing the Doxology of the Divine Psalmist. I will praise thee, for I am fearfully and wonderfully made, and that my Soul knoweth right well; my Substance was not hid from thee, when I was made in se●ret, and curiously wrought in the lowest parts of the Earth. Thine Eyes did see my Substance, yet being Imperfect, and in thy Book were all my Members written; which in continuance of time were fashioned, when as yet there was none of them. Thus I was Created through the most free Grace of my Creator, and was not what I now am long since the World was made, and which might still have continued without me; who am a very Inconsyderable and Insignificant Portion of Mankind, among all the Innumerable Millions of men, who have been before me, are now with me, and shall be after me, and yet as much concerned in my Creator, and he as particularly regarding me, as if there were none other man in the World, And as I, before I was, so my Parents, or any others, could not design or desire any such being for me, nor foretell or imagine what I should be; but only my Divine Father, who did set down and prescribe in his Book of Eternity the Idea of my Personality, and whole Compositum, and accordingly form me in my Mother's Womb, moulding my Body, the Tabernacle of my Soul, by a Vegetative Plastical Virtue, and producing my Sensitive Spirit out of the common Clay, and lowest part of the Earth, inspired into it my Intellective Spirit, as a Light Incensed that shall never be Extinguished, an Intelligence Ingenerable, and Incorruptible for ever. And now I am myself, and not another, nor ever shall be any other than myself, and so am put into the present possession of my own everlasting Being; though my Soul living and dwelling in this Mortal Body, for this short space of a Temporary Life, hath this small Segment of its Eternity set out and appointed to be the sole opportunity of gaining my everlasting wellbeing: and the Intellectual and Spiritual wellbeing of my Soul is only the Union and Communion thereof with my Infinite Creator, which is the true Apotheosis of Intellective Spirits. In which Original State of Divine Perfection Human Nature was first Created, but, by the Apostasy and Defection of our first Parents, did again sink down into the Mortality of the Body, and the self-confounded Chaos of the Soul. And now, O Mankind! admire and adore for ever the Infinite and Incomprehensible Glory of God, and Mystery of his Spiritual Kingdom of Redemption far exceeding all the Glory of his Natural Kingdom of Creation, which was only the foundation or Scene of the other, being so made in order thereunto, and wisely con●●der, how God, Infinite in himself, looked through this Finite World, as a Bubble of Diaphanous Air; computing all Creatures therein, only as so many Cyphers, which though more or fewer, greater or less, before or after, in or among themselves, yet all signify the same Nothing in Divine Account; neither adding to, nor diminishing from the Infinity of their Creator. And therefore from all Eternity, before the Foundations of the World were laid, he designed and decreed to Invest his own Son, the Uncreated, Essential, and intrinsical Image of himself, with the Created, Artificial, and extrinsical Image of our Humanity; and therein with the Universal Nature of the Created World. By whom Finite is thus united to Infinity, and Mutable to Immutability, and in whom God Infinitely and Immutably enjoieth himself, in the full Embraces both of his Essence, and Operations. And this is that new and better Creation, which shall endure for ever: whereof it is also said, as of the first Creation. In the Beginning was the Word, and the Word was with God, and the Word was God. The same was in the Beginning with God. All things were made by him, and without him nothing was made that was made.  
And now ay prais thee, I bless thee, I adore thee, Lord, God, Creator of Heaven and Earth! for thine own Uncreated Glory, Eternaly Immanent in thyself, and for the Transient manifestations thereof in and to thy Creatures. And as I admire thine own Infinite Incomprehensibility, so also all those Finite Incomprehensibles in Nature, and all the Comprehensibles thereof, which may be known by us; for whatsoever we do or can truly know of thee, or thy Works, is most excellent; and so is all that we cannot know. And I thank thee for the discovery of the Initial Creation, and Original Confabrication of the World, by thy Word; and the retrospective Revelation thereof to thy Servant Moses: and for any Revelation of that Primitive Apocalypse to me thy most unworthy and unable Servant, by the Illumination of thy Divine Spirit. And now I beseech thee to revele it more and more to the whole World, that we may all know and acknowledge the only true Genesis of the World, and thee the Creator, who art both the Author, and End thereof. And wherein I am Ignorant, still teach thou me, or wherein I have Erred, discover it to others: that neither thy Divine Truth may be dishonoured by my Human Infirmity, nor any honour thereof ascribed to my Infirm Humanity: but that we all, may always, and in all things, Laud and Glorify the most Holy Name of thee, the Infinite jehovah, and Creator, through jesus Christ, the Messiah, our Redeemer; whom to Know is Life Eternal, Amen.    
FINIS.