The VANITY of Dogmatizing: OR Confidence in Opinions. Manifested in a DISCOURSE OF THE Shortness and Uncertainty OF OUR KNOWLEDGE, And its CAUSES; With some Reflections on Peripateticism; AND An Apology for PHILOSOPHY. By IOS. GLANVILL, M. A.  
London, Printed by E. C. for Henry Eversden at the Greyhound in St. Pauls-Church-Yard. 1661.   

TO THE Reverend my ever honoured FRIEND, Mr. JOSEPH MYNARD, B. D.  
SIR,  
I Dare not approach so much knowledge, as you are owner of, but in the dress of an humble ignorance. The lesser Sporades must veil their light in the presence of the Monarch Luminary; and to appear before you, with any confidence of Science, were an unpardonable piece of Dogmatizing. Therefore whatever be thought of the Discourse itself, it cannot be censured in this application; And though the Pedant may be angry with me, for shaking his endeared Opinions; yet he cannot but approve of this appeal to one, whose very name would reduce a Sceptic. If you give your vote against Dogmatizing: 'tis time for the opinionative world, to lay down their proud pretensions: and if such known accomplishments acknowledge ignorance; confidence will be out of countenance; and the Sciolist will write on his most presumed certainty; This is also vanity. Whatever in this Discourse is less consonant to your severer apprehensions, I beg it may be the object of your charity, and candour. I betake myself to the protection of your ingenuity, from the pursuits of your judicious censure. And were there not a benign warmth, as well as light attended you, 'twere a bold venture to come within your Beams. Could I divine wherein you differ from me; I should be strongly induced to note that with a Deleatur; and revenge the presumption, by differing from my present self. If any thing seem to you to savour too much of the Pyrrhonian: I hope you'll consider, that Scepticism is less reprehensible in enquiring years, and no crime in a Juvenile exercitation. But I have no design against Science: my endeavour is to promote it. Confidence in uncertainties, is the greatest enemy to what is certain; and were I a Sceptic, I'd plead for Dogmatizing: For the way to bring men to stick to nothing, is confidently to persuade them to swallow all things.  
The Treatise in your hands is a fortuitous, undesigned abortive; and an aequivocal effect of a very divers intention: For having writ a Discourse, which formerly I let you know of, of the Soul's Immortality: I designed a preface to it, as a Corrective of Enthusiasm, in a Vindication of the use of Reason in matters of Religion: and my considerations on that Subject, which I thought a sheet would have comprised, grew so voluminous, as to fill fourteen: which, being too much for a Preface; I was advised to print apart. And therefore reassuming my Pen, to annex some Additional Inlargements to the beginning; where I had been most curt and sparing: my thoughts ran out into this Discourse, which now begs your Patronage: while the two former were remanded into the obscurity of my private Papers: The latter being rendered less necessary by his Majesties much desired, and seasonable arrival; and the former by the maturer undertake of the accomplished Dr. H. More.  
I have no Apology to make for my lapses, but what would need a new one. To say they are the Erratas of one that hath not by some years reached his fourth, Climacterical, would excuse indeed the poverty of my judgement, but criminate the boldness of this Address. Nor can I avoid this latter imputation, but by being more criminal: and to shun this respectful presumption, I must do violence to my gratitude. Since therefore your Obligations have made my fault, my duty; I hope the same goodness, that gave birth to my crime, will remit it. Hereby you'll further endear your other favours: and make me as much an admirer of your virtues, as I am a debtor to your civilities: which since I cannot do them right in an acknowledgement; I'll acknowledge, by signifying that the greatness of them hath disabled me from doing so: an impotence, which a little charity will render venial; since it speaks yourself its Author. These your endearments will necessitate me to a self-contradiction; and I must profess myself Dogmatical in this, that I am,  
SIR, Your most obliged And affectionate Servant JOS. GLANVILL. Cecil house in the Strand, March 1. 1660.   

The Preface.  
Reader,  
TO complain in print of the multitude of Books, seems to me a self-accusing vanity, whilst the querulous Reprehenders add to the cause of complaint, and transgress themselves in that, which they seem to wish amended. 'Tis true, the births of the Press are numerous, nor is there less variety in the humours, and fancies of perusers, and while the number of the one, exceeds not the diversity of the other, some will not think that too much, which others judge superfluous. The genius of one approves, what another disregardeth. And were nothing to pass the Press, but what were suited to the universal gusto; farewel Typography Were I to be Judge, and no other to be gratified, I think I should silence whole Libraries of Authors and reduce the world of Books into a fardel: whereas were another to sit Censor, it may be all those I had spared, would be condemned to darkness, and obtain no exemption from those ruins, and were all to be suppressed, which some think unworthy light; no more would be left, then were before Moses, and Trismegistus. Therefore, I seek no applause from the disgrace of others, nor will I Huckster-like discredit any man's ware, to recommend mine own. I am not angry that there are so many Books already, (bating only the Anomalies of impiety and irreligion) nor will I plead the necessity of publishing mine from feigned importunities. Those that are taken up with others, are at their liberty to avoid the divertisement of its perusal: and those, to whom 'tis not importunate will not expect an apology for its publication. What quarter the world will give it, is above my conjecture. If it be but indifferently dealt with, I am not disappointed. To print, is to run the gauntlet, and to expose one's self to the tongue- strappado. If the more generous spirits favour me, let pedants do their worst: there's no smart in their censure, yea, their very approbation is a scandal.  
For the design of this Discourse, the Title speaks it. It is levied against Dogmatizing, and attempts upon a daring Enemy, Confidence in Opinions. The knowledge I teach, is ignorance: and methinks the Theory of our own natures, should be enough to learn it us. We came into the world, and we know not how; we live in't in a self-nescience, and go hence again and are as ignorant of our recess. We grow, we live, we move at first in a Microcosm, and can give no more Scientifical account, of the state of our three quarters confinement, then if we had never been extant in the greater world, but had expired in an abortion; we are enlarged from the prison of the womb, we live, we grow, and give being to our like: we see, we hear, and outward objects affect our other senses: we understand, we will, we imagine, and remember: and yet know no more of the immediate reasons of most of these common functions, than those little Embryo Anchorites: We breath, we talk, we move, while we are ignorant of the manner of these vital performances. The Dogmatist knows not how he moves his finger; nor by what art or method he turns his tongue in his vocal expressions. New parts are added to our substance, to supply our continual decay, and as we die we are born daily; nor can we give a certain account, how the aliment is so prepared for nutrition, or by what mechanism it is so regularly distributed; the turning of it into chyle, by the stomaches heat, is a general, and unsatisfying solution. We love, we hate, we joy, we grieve: passions annoy us, and our minds are disturbed by those corporal aestuations. Nor yet can we tell how these should reach our unbodyed selves, or how the Soul should be affected by these heterogeneous agitations. We lay us down, to sleep away our diurnal cares; night shuts up the Senses windows, the mind contracts into the Brains centre. We live in death, and lie as in the grave. Now we know nothing, nor can our waking thoughts inform us, who is Morpheus, and what that leaden Key, that locks us up within our senseless Cells: There's a difficulty that pincheth, nor will it easily be resolved. The Soul is awake, and solicited by external motions, for some of them reach the perceptive region in the most silent repose, and obscurity of night. What is't then that prevents our Sensations; or if we do perceive, how is't, that we know it not? But we Dream, see Visions, converse with Chimaeras, the one half of our lives is a Romance, a fiction. We retain a catch of those pretty stories, and our awakened imagination smiles in the recollection. Nor yet can our most severe inquiries find what did so abuse us, or show the nature, and manner of these nocturnal illusions: When we puzzle ourselves in the disquisition, we do but dream, and every Hypothesis is a fancy. Our most industrious conceits are but like their object, and as uncertain as those of midnight. Thus when some days, and nights have gone over us, the stroke of Fate concludes the number of our pulses; we take our leave of the Sun and Moon, and bid mortality adieu. The vital flame is extinct, the Soul retires into another world, and the body to dwell with dust. Nor doth the last Scene yield us any more satisfaction in our autography; for we are as ignorant how the soul leaves the light, as how it first came into it; we know as little how the union is dissolved, that is, the chain of the so differing subsistencies, that compound us, as how it first commenced. This then is the creature that so pretends to knowledge, and that makes such a noise, and bustle for Opinions. The instruction of Delphos may shame such confidents into modesty; and till we have learned that honest adviso, though from hell, ΓΝΩΘΙ ΣΕΑΥΤΟΝ Confidence is arrogance, and Dogmatizing unreasonable presuming. I doubt not but the opinionative resolver, thinks all these easy Knowables, and the Theories here accounted Mysteries, are to him Revelations. But let him suspend that conclusion till he hath weighed the considerations hereof, which the Discourse itself will present him with; and if he can untie those knots, he is able to teach all humanity, and will do well to oblige mankind by his informations.  
I had thought here to have shut up my Preface, being sensible of the taedium of long praeliminaries. But lest the Ingenious stumble at my threshold, and take offence at the seemingly disproportionate excess, which I ascribe to Adam's senses: I'll subjoin a word to prevent the scruple. First then, for those that go the way of the Allegory, and assert pre-existence; I'm secure enough from their dissatisfaction. For, that the aetherial Adam could easily sense the most tender touches upon his passive vehicle, and so had a clear and full perception of objects, which we since plunged into the grosser Hyle are not at all, or but a little aware of; can be no doubt in their Hypothesis. Nor can there as great a difference be supposed between the senses of eighty, and those of twenty, between the Optics of the blind Bat and perspicacious Eagle, as there was between those pure un-eclipsed Sensations, and these of our now-embodyed, muddied Sensitive. Now that the preaexistent Adam could so advantageously form his vehicle, as to receive better information from the most distant objects, than we by the most helpful Telescopes; will be no difficult admission to the friends of the Allegory. So that what may seem a mere hyperbolical, and fanciful display to the Sons of the letter; to the Allegorists will be but a defective representation of literal realities. And I cannot be obnoxious to their censure, but for my coming short in the description.  
But I am like more dangerously to be beset by them that go the way of the plain: and 'twill be thought somewhat hard, to verify my Hypothesis of the literal Adam. Indeed, there is difficulty in the Mechanical Defence; and Dioptrical impugnations are somewhat formidable. For unless the constitution of Adam's Organs was divers from ours, and from those of his fallen self; it will to some seem impossible, that he should command distant objects by natural, as we do by artificial advantages. Since those removed bodies of Sun and Stars (in which I instance) could form but minute angel's in Adam's Retina, and such as were vastly different from those they form in ours assisted by a Telescope. So that granting Adam's eye had no greater Diametrical wideness of the pupil, no greater distance from the Cornea to the Retiformis, and no more filaments of the Optic nerves of which the tunica Retina is woven, than we: the unmeasurable odds of Sensitive perfections which I assign him; will be conceived mechanically impossible. These difficulties may seem irresistibly pressing, and incapable of a satisfactory solution.  
But I propound it to the consideration of the Ingenious Objectors, whether these supposed Organical defects might not have been supplied in our unfallen Protoplast by the vast perfections of his Animadversive, and some other advantageous circumstances: So that though it be granted, that an object at the distance of the Stars could not form in the eye of Adam any angles, as wide as those it forms by the help of a Tube; yet I think my Hypothesis may stand unshaken. For suppose two Eyes of an equal and like figure, in the same distance from an object; so that it forms equal angles in both: It may come to pass by other reasons, that one of these Eyes shall see this object bigger than the other: yea, if the difference of the reasons on both sides be so much greater, one Eye shall see it clearly, and the other not at all: For let one of these eyes be placed in an old body, or in a body deprived quite, or in a great measure of those spirits which are allowed the Instruments of sight, or of the due egress and regress of them, in their natural courses and channels; and let the other have a body of a clean contrary quality; or let the soul that actuates one of the said eyes, be endued with an higher faculty of Animadversion (I mean with a greater degree of the Animadversive ability) than the soul hath, that actuates the other. In either of these cases, the forementioned difformity of vision, will fall out in the same uniform case of Dioptrical advantages. For a little angle made in the Eye, will make as discernible an impression to a Soul of a greater Animadversive power, and assisted by more and meeter instruments of sight; as a greater angle can make to a soul of a less power, and destitute of those other Instruments, which are as necessary to sight as those Dioptrical conveniencies. So that grant that the object set at the same distance made angles in the eye of Adam, no wider than those it forms in ours; yet that which we discern not, might have been seen by him, having more and better spirits, and being endued with a stronger Animadversive, according to mine Hypothesis. For there is the same proportion between a great power, and a little help, or a little Angle; which is between a small power, and a great help, or a great Angle.  
If all this satisfy not, I beg from the ingenious the favour of this consideration: That some grains must be allowed to a rhetorical display, which will not bear the rigour of a critical severity. But whether this mine Hypothesis stand or fall, my Discourse is not at all concerned. And I am not so fond of my conjectures, but that I can lay them down at the feet of a convictive opposition.   

To the Learned Author, of the Eloquent and Ingenious Vanity of DOGMATIZING.  
POets are but Libe'lers, I implore no Muse;  
Parnassian praise is an abuse.  
Call up the Spirit of Philosophy:  
Your worth's disgraced by Poetry.  
Summon Des-Cartes, Plato, Socrates:  
Let this great Triad speak your praise.  
Other Encomiasts that attempt, setforth  
Their own defects, and not your worth.  
As if a Chamber-light should dare essay,  
To gloss the beauty of the day.  
He that thinks fully to describe it, dreams:  
You're only seen by your own beams▪  
And only Eagle-eyes can bear that light;  
Your strength and lustre blinds weak sight.  
Let pedants quarrel with th' light that detects  
Their belov'd vanities and defects.  
And let the Bat, assoon as day's begun,  
Commence a suit against the Sun.  
Let reprehended Dogmatizers stamp;  
And the scorched Moor curse Heaven's lamp:  
While nobler souls, that understand what's writ,  
Are debtors to your strength and wit.  
You have removed the old Antipathy  
Between Rhetoric, and Philosophy:  
And in your Book have clothed Socratic sense,  
In Demosthenian Eloquence.  
you've smoothed the satire, and the wanton have  
Reformed and made Rhetoric grave.  
And since your Pen hath thus obliged them both,  
'Tis fit they club t'express your worth.  
H. Darsy, Esq   

To his Worthy Friend Mr. JOSEPH GLANVILL; Upon the Vanity of DOGMATIZING in Philosophy, displayed in his Ingenious Book.  
NO controversies do me please,  
Unless they do contend for Peace:  
Nor scarce a demonstration,  
But such as yours; which proves, there's none.  
Doubful I lived, and doubtful die:  
Thus ΑΥΤΟΣ gave Ε'ΦΗ the lie;  
And with his own more aged Critics,  
Expunged his Youthful Analytics.  
To make my Shrift, that certain I  
Am only of Uncertainty;  
Is no less glorious, then due,  
After the Stagirite and You:  
I am absolved, if the Hand  
Of great Apollo's Priest may stand.  
You have made Ignorance a Boast:  
Pride hath its ancient channel lost;  
Like Arethusa, only found  
By those, that follow't under ground▪  
Title your Book, The Works of MAN;  
The Index of the Vatican:  
Call it Arts Encyclopaedy;  
The Universal Pansophy;  
The State of all the Questions,  
Since Peter Lombard, solved at once;  
Ignorance in a learned dress,  
Which Volumes teach, but not profess;  
The Learning which all Ages knew,  
Being Epitomised by you.  
You teach us doubting; and no more  
Do Libraries turned o'er and o'er:  
Take up the Folio, that comes next,  
'Twill prove a Comment on your Text;  
And the Quotation would be good,  
If BODLEY in your Margin stood.  
A. Borfet, M. A.   

TO HIS Ingenious Friend the Author, on his Vanity of DOGMATIZING.  
LEt vaunting Knowledge now strike sail,  
And unto modest ignorance vail.  
Our firmest Science (when all's done)  
Is nought but bold Opinion.  
He that hath conquered every Art  
Th' Encyclopaedy all by heart;  
Is but some few conjectures better  
Than he that cannot read a letter.  
If any certainty there be,  
'Tis this, that there's no certainty.  
Reason's a draught that does display,  
And cast its aspects every way.  
It does acknowledge no back parts,  
'Tis faced like janus: and regard's  
Opposite sides; what one frowns on,  
Tother face sweetly smiles upon.  
Then may the Sciolist hereby  
Correct his Metoposcopy.  
Let him, ere censure reason, found  
And view her lineaments all round.  
And since that Science he has none,  
Let him with you his nescience own.  
Weakness acknowledged is best:  
And imperfection when confessed.  
Meek and unboasting Ignorance,  
Is but a single impotence:  
But when 'tis clad in high profession,  
'Tis then a double imperfection.  
A silly Ape struttingly dressed,  
Would but appear the greater jest.  
But your example teacheth us  
To become less ridiculous.  
He that would learn, but what you show,  
The narrow bounds of what men know:  
And would but take a serious view,  
Of the foundations with you:  
He'd scarce his confidence adventure,  
On bottoms which are so unsure.  
In disquisitions first gust  
It would be Shipwrackt, sunk, and lost.  
P. H.   

READER,  
That the Author may not be accountable for more faults, than his own; he desires thee to correct, or at least to take notice of these Typographical mistakes: some of which are less considerable, but others, if unobserved, may disturb the sense, and render the meaning less obvious: thou art therefore requested to exercise thine ingenuity, in pardoning the Printer; and thy justice, in doing right to the Author.  

ERRATA.  Page. line. read. 20. 5. unite. 22. 2. apprehenders. 24. 9 spirits. 25. 7. spontaneous. 27. 7. principles and. 28. 27. motions. 29. 21. conceive it. 41. 10. considerations. 42. 11. composition. 60. 6. makes. 67. 16. and our. 70. 12. of reason. 99 25. mad, that. 102. 5. be what. 103. 26. of. 113. 9 cozenage. 129. 20. the world. 140. 1. the best.   

Books newly published.  
A perfect History of The Civil Wars of Great Britain and Ireland, by an Impartial pen, in folio.  
Britannia Baconica, or the Natural Rarities of England, Scotland and Wales, as they are to be found in every Shire, in octavo.   
The Vanity of DOGMATIZING; OR, Confidence in Opinions.  

CHAP. I.  
A display of the Perfections of Innocence, with a conjecture at the manner of Adam's knowledge, viz. that it was by the large extent of his Senses; founded upon the supposition of the perfection of his Faculties, and induced from two Philosophic principles.  
OUr misery is not of yesterday, but as ancient as the first Criminal, and the ignorance we are involved in, almost coaeval with the humane nature; not that we were made so by our God, but ourselves; we were his creatures, sin and misery were ours. To make way for what follows, we will go to the root of our ancient happiness, and now ruins, that we may discover both what the Man was, and what the Sinner is.  
The Eternal Wisdom having made that Creature whose crown it was to be like his Maker, enriched him with those ennoblements which were worthy him that gave them, and made no less for the benefit of their receiver, than the glory of their Author. And as the Primogenial light, which at first was difused over the face of the unfashioned Chaos, was afterwards by Divine appointment gathered into the Sun and Stars, and other lucid bodies, which shine with an underived lustre: so those scattered perfections which are divided among the several cantons of created beings, were as it were constellated and summed up in this Epitome of the greater World, MAN. His then blissful enjoyments anticipated the aspires to be like GOD'S; being in a condition not to be added to, as much as in desire; and the unlikeness of it to our now miserable, because Apostate, state, makes it almost as impossible to be conceived, as to be regained. A condition which was envied by creatures that nature had placed a sphere above us, and such as differed not much from glory, and blessed immortality, but in perpetuity and duration. For since the most despicable and disregarded pieces of decayed nature, are so curiously wrought, and adorned with such eminent signatures of Divine wisdom, as speak it their Author, and that after a curse brought upon a disordered Universe; what think we was done unto him whom the King delighted to honour? and what was the portion of He●●ens Favourite, when Omniscience itself sat in Council to furnish him with all those accomplishments which his specific capacity could contain? which questionless were as much above the Hyperboles that fond Poetry bestows upon its admired objects, as their flattered beauties are really below them. The most refined glories of subcoelestial excellencies are but more faint resemblances of these. For all the powers and faculties of this copy of the Divinity, this meddal of God, were as perfect as beauty and harmony in Idea. The soul was not clogged by the inactivity of its mass, as ours; nor hindered in its actings, by the distemperature of indisposed organs. Passions kept their place, as servants of the higher powers, and durst not arrogate the Throne, as now: no countermands came hence, to repeal the decretals of the Regal faculties; that Batrachomyomachia of one passion against an other, and both against reason, was yet unborn. Man was never at odds with himself, till he was at odds with the commands of his Maker. There was no jarring or disharmony in the faculties, till sin untuned them. He could no sooner say to one power go, but it went, nor to another do this, but it did it. Even the senses, the Souls windows, were without any spot or opacity; to liken them to the purest Crystal, were to debase them by the comparison; for their acumen and strength depending on the delicacy and apt disposure of the organs and spirits, by which outward motions are conveyed to the judgement-seat of the Soul: those of Innocence must needs infinitely more transcend ours, than the senses of sprightful youth doth them of frozen decrepit age. Adam needed no Spectacles. The acuteness of his natural Optics (if conjecture may have credit) showed him much of the Celestial magnificence and bravery without a Galilaeo's tube: And 'tis most probable that his naked eyes could reach near as much of the upper World, as we with all the advantages of art. It may be 'twas as absurd even in the judgement of his senses, that the Sun and Stars should be so very much, less than this Globe, as the contrary seems in ours; and 'tis not unlikely that he had as clear a perception of the earth's motion, as we think we have of its quiescence.  
Thus the accuracy of his knowledge of natural effects, might probably arise from his sensible perception of their causes. What the experiences of many ages will scarce afford us at this distance from perfection, his quicker senses could teach in a moment. And whereas we patch up a piece of Philosophy from a few industriously gathered, and yet scarce well observed or digested experiments, his knowledge was completely built, upon the certain, extemporary notice of his comprehensive, unerring faculties. His sight could inform him whether the Loadstone doth attract by Atomical Effluviums; which may gain the more credit by the consideration of what some affirm; that by the help of Microscopes they have beheld the subtle streams issuing from the beloved Mineral. It may be he saw the motion of the blood and spirits through the transparent skin, as we do the workings of those little industrious Animals through a hive of glass. The Mysterious influence of the Moon, and its causality on the seas motion, was no question in his Philosophy, no more than a Clocks motion is in ours, where our senses may inform us of its cause. Sympathies and Antipathies were to him no occult qualities. Causes are hid in night and obscurity from us, which were all Sun to him.  
Now to show the reasonableness of this Hypothesis, I'll suppose what I think few will deny; That God adorned that creature which was a transcript of himself, with all the perfections its capacity could bear. And that this great extent of the senses Horizon was a perfection easily compatible to sinless humanity, will appear by the improvement of the two following principles.  
First, as far as the operation of nature reacheth, it works by corporeal instruments. If the Celestial lights influence our Earth, and advance the Production of Minerals in their hidden beds, it is done by material communications. And if there be any virtue proceeding from the Pole, to direct the motion of the enamoured steel (however unobserved those secret influences may be) they work not but by corporal Application.  
Secondly, Sense is made by motion, caused by bodily impression on the organ, and continued to the brain, and centre of perception. Hence it is manifest that all bodies are in themselves sensible, in as much as they can impress this motion, which is the immediate cause of sensation: And therefore, as in the former Principle, the most distant efficients working by a corporeal causality, if it be not perceived, the non-perception must arise from the dulness and imperfection of the faculty, and not any defect in the object. So then, is it probable that the tenuous matter the instrument of remoter agents, should be able to move, and change the particles of the indisposed clay or steel, and yet not move the ductile easy senses of perfected man? Indeed we perceive not such subtle insinuations, because their action is overcome by the strokes of stronger impressors, and we are so limited in our perceptions, that we can only attend to the more vigorous impulse: but this is an imperfection incident to our degraded natures, which infinite wisdom easily prevented in his innocent Masterpiece: Upon such considerations, to me it appears to be most reasonable, that the circumference of our Protoplast's senses, should be the same with that of nature's activity: unless we will derogate from his perfections, and so reflect a disparagement on him that made us. And I am the more persuaded of the concinnity of this notion, when I consider the uncouth harshness either of the way of actual concreated knowledge, or of infant growing faculties; neither of which methinks seem to be much favoured by our severer reasons.  
Thus I have given a brief account of what might have been spun into Volumes; a full description of such perfections cannot be given but by him that hath them; an attainment which we shall never reach, till mortality be swallowed up of life.   

CHAP. II.  
Our Decay and Ruins by the fall, descanted on. Of the now Scantness of our Knowledge: with a censure of the Schoolmen, and Peripatetic Dogmatists.  
BUt 'tis a miserable thing to have been happy: and a self-contracted wretchedness, is a double one. Had felicity always been a stranger to humanity, our now misery had been none; and had not ourselves been the Authors of our ruins, less. We might have been made unhappy, but since we are miserable, we chose it. He that gave them, might have taken from us our extern enjoyments, but none could have robbed us of innocence but ourselves. That we are below the Angels of God, is no misery, 'tis the lot of our natures; but that we have made ourselves like the beasts that perish, is so with a witness, because the fruit of our sin. While man knew no sin, he was ignorant of nothing else, that it imported humanity to know: but when he had sinned, the same trangression that opened his eyes to see his own shame, shut them against most things else, but it, and his newly purchased misery. With the nakedness of his body, he saw that of his soul; and the blindness, and disarray of his faculties, which his former innocence was a stranger to: and that that showed them him, made them. Whether our purer intellectuals, or only our impetuous affections, were the prime authors of the anomy, I dispute not: sin is as latent in its first cause, as visible in its effects; and 'tis the mercy of heaven that hath made it easier to know the cure, than the rise of our distempers. This is certain, that our masculine powers are deeply sharers of the consequential mischiefs, and though Eve were the first in the disobedience, yet was Adam a joint partaker of the curse. We are not now like the creatures we were made, and have not only lost our Maker's image, but our own: And do not much more transcend the creatures, which God and nature have placed at our feet, than we come short of our ancient selves; a proud affecting to be like Gods, hath made us unlike Men.  
For whereas our ennobled understandings could once take the wings of the morning, to visit the world above us, and had a glorious display of the highest form of created excellencies, it now lies grovelling in this lower region, muffled up in mists, and darkness: the curse of the Serpent is fallen upon degenerated humanity, that it should go on its belly, and lick the dust. And as in the Cartesian hypothesis, the Planets sometimes lose their light, by the fixing of the impurer scum; so our impaired intellectuals, which were once as pure light and flame in regard of their vigour and activity, are now darkened by those grosser spots, which our disobedience hath contracted. And our now overshadowed souls (to whose beauties stars were foils) may be exactly emblem'd, by those crusted globes, whose influential emissions are intercepted, by the interposal of the benighting element, while the purer essence is imprisoned within the narrow compass of a centre. For these once glorious lights, which did freely shed abroad their harmless beams, and wantoned in a larger circumference, are now penned up in a few first principles (the naked essentials of our faculties) within the strait confines of a Prison. And whereas knowledge dwelled in our undepraved natures, as light in the Sun, in as great plenty, as purity; it is now hidden in us like sparks in a flint, both in scarcity, and obscurity.  
For considering the shortness of our intellectual sight, the deceptibility and impositions of our senses, the tumultuary disorders of our passions, the prejudices of our infant educations, and infinite such like (of which an after oecasion will befriend us, with a more full and particular recital) I say, by reason of these, we may conclude of the science of the most of men, truly so called, that it may be trussed up in the same room with the Iliads, yea it may be all the certainty of those high pretenders to it, the voluminous Schoolmen, and Peripatetical Dictator's, (bating what they have of first Principles and the Word of God) may be circumscribed by as small a circle, as the Creed, when Brachygraphy had confined it within the compass of a penny. And methinks the disputes of those assuming confidents, are like the controversy of those in Plato's den, who having never seen but the shadow of an horse trajected against a wall, eagerly contended, whether its neighing proceeded from the appearing Mane, or Tail, which they saw moving through the agitation of the substance, playing in the wind: so these in the darker cells of their imagined principles, violently differ about the shadows and exuviae of beings, words, and notions, while for the most part they ignore the substantial realities; and like children make babies, for their fancies to play with, while their useless subtleties afford but little entertain to the nobler faculties.  
But many of the most accomplished wits of all ages, whose modesty would not allow them to boast of more than they were owners of, have resolved their knowledge into Socrates his sum total, and after all their pains in quest of Science, have sat down in a professed nescience. It is the shallow unimproved intellects that are the confident pretenders to certainty; as if contrary to the Adage, Science had no friend but Ignorance. And though when they speak in the general of the weakness of our understandings, and the scantness of our knowledge, their discourse may even justify Scepticism itself; yet in their particular opinions are as assertive and dogmatical, as if they were omniscient. To such, as a curb to confidence, and an evidence of humane infirmities even in the noblest parts of Man, I shall give the following instances of our intellectual blindness: not that I intent to pose them with those common Aenigmas of Magnetism, Fluxes, Refluxes and the like, these are resolved into a confessed ignorance, and I shall not pursue them to their old Asylum: and yet it may be there is more knowable in these, then in less acknowledged mysteries: But I'll not move beyond ourselves, and the most ordinary and trivial Phaenomena in nature, in which we shall find enough to shame confidence, and unplume Dogmatizing.   

CHAP. III.  
Instances of our Ignorance propounded, (1) of things within ourselves. The nature of the Soul, and its origine, glanced at and passed by; (1) It's union with the body is unconceivable: So (2) is its moving the body, considered either in the way of Sir K. Digby, Des-Cartes, or Dr. H. More, and the Platonists. (3) The manner of direction of the Spirits, as unexplicable.  
IN the prosecution of our intendment we'll first instance in some things in the general, which concern the soul in this state of terrestrial union; and then speak more particularly to some faculties within us, a scientifical account of which mortality is unacquainted with. Secondly we intent to note some mysteries, which relate to matter and Body. And Thirdly to show the unintelligible intricacy of some ordinary appearances.  
§ 1. It's a great question with some what the soul is. And unless their fancies may have a sight and sensible palpation of that more clarified subsistence, they will prefer infidelity, itself to an unimaginable Idea. I'll only mind such, that the soul is seen, as other things, in the Mirror of its effects, and attributes: But, if like children they'll run behind the glass to see its naked face, their expectation will meet with nothing but vacuity & emptiness. And though a pure Intellectual eye may have a sight of it in reflex discoveries; yet, if we affect a grosser touch, like Ixion we shall embrace a cloud.  
§ 2. And it hath been no less a trouble to the world to determine whence it came, than what it is. Whether it were made by an immediate creation, or seminal traduction, hath been a Ball of contention to the most learned ages: And yet after all the bandying attempts of resolution it is as much a question as ever, and it may be will be so till it be concluded by immortality. Some ingenious ones think the difficulties, which are urged by each side against the other, to be pregnant proofs of the falsehood of both; and substitute an hypothesis, which for probability is supposed to have the advantage of either. But I shall not stir in the waters, which have been already mudded by so many contentious inquiries. The great St. Austin, and others of the grey heads of reverend Antiquity have been content to sit down here in a professed neutrality: And I'll not industiously endeavour to urge men to a confession of what they freely acknowledge; but shall note difficulties which are not so usually observed, but as insoluble as these.  
§ 3. It is the saying of divine Plato, that Man is nature's Horizon; dividing betwixt the upper Hemisphere of immaterial intellects, and this lower of Corporeity: And that we are a Compound of beings distant in extremes, is as clear as Noon. But how the purer Spirit is united to this clod, is a knot too hard for fallen Humanity to untie. What cement should unite heaven and earth, light and darkness, natures of so divers a make, of such disagreeing attributes, which have almost nothing, but Being, in common; This is a riddle, which must be left to the coming of Elias. How should a thought be united to a marble-statue, or a sunbeam to a lump of clay! The freezing of the words in the air in the northern climes, is as conceivable, as this strange union. That this active spark, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [as the Stoics call it] should be confined to a Prison it can so easily pervade, is of less facile apprehension, then that the light should be penned up in a box of Crystal, and kept from accompanying its source to the lower world: And to hang weights on the wings of the wind seems far more intelligible.  
In the unions, which we understand, the extremes are reconciled by interceding participations of natures, which have somewhat of either. But Body and Spirit stand at such a distance in their essential compositions, that to suppose an uniter of a middle constitution, that should partake of some of the qualities of both, is unwarranted by any of our faculties, yea most absonous to our reasons; since there is not any the least affinity betwixt length, breadth and thickness, and apprehension, judgement and discourse: The former of which are the most immediate results [if not essentials] of Matter, the latter of Spirit.  
§ 4. Secondly, We can as little give an account, how the Soul moves the Body. That, that should give motion to an unwieldy bulk, which itself hath neither bulk nor motion; is of as difficil an apprehension, as any mystery in nature. For though conceiving it under some fancied appearance, and pinning on it material affections, the doubt doth not so sensibly touch us; since under such conceptions we have the advantage of our senses to befriend us with parallels, and gross appre●henders may not think it any more strange, then that a Bullet should be moved by the rarified fire, or the clouds carried before the invisible winds: yet if we defaecate the notion from materiality, and abstract quantity, locality and all kind of corporeity from it, and represent it to our thoughts either under the notion of the ingenious Sir K. Digby as a pure Mind and Knowledge, or as the admired Des-Cartes expresses it, une chose qui pense, as a thinking substance; it will be as hard to apprehend, as that an empty wish should remove Mountains: a supposition which if realized, would relieve Sisyphus. Nor yet doth the ingenious hypothesis of the most excellent Cantabrigian Philosopher, of the souls being an extended penetrable substance, relieve us; since, how that which penetrates all bodies without the least jog or obstruction, should impress a motion on any, is by his own confession alike inconceivable. Neither will its moving the Body by a vehicle of Spirits, avail us; since they are Bodies too, though of a purer mould. And to credit the unintelligibility both of this union and motion, we need no more then to consider, that when we would conceive any thing which is not obvious to our senses, we have recourse to our memories the store-house of past observations: and turning over the treasure that is there, seek for something of like kind, which hath formerly come within the notice of our outward or inward senses. So that we cannot conceive any thing, which comes not within the verge of our senses; but either by like experiments which we have made, or at least by some remoter hints which we receive from them. And where such are wanting, I cannot apprehend how the thing can be conceived. If any think otherwise, let them carefully examine their thoughts: and, if they find a determinate intellection of any Modes of Being, which were never in the least hinted to them by their external or internal senses; I'll believe that such can realize Chimaeras. But now in the cases before us there are not the least footsteps, either of such an Union, or Motion, in the whole circumference of sensible nature: And we cannot apprehend any thing beyond the evidence of our faculties.  
§ 5. Thirdly, How the soul directs the Spirits for the motion of the Body according to the several animal exigents; is as perplex in the theory, as either of the former. For the meatus, or passages, through which those subtle emissaries are conveyed to the respective members, being so almost infinite, and each of them drawn through so many meanders, cross turnings, and divers roads, wherein other spirits are continually a journeying; it is wonderful, that they should exactly perform their regular destinations without losing their way in such a wilderness: neither can the wit of man tell how they are directed. For that they are carried by the manuduction of a Rule, is evident from the constant steddyness and regularity of their motion into the parts, where their supplies are expected: But, what that regulating efficiency should be, and how managed; is not easily determined. That it is performed by mere Mechanism, constant experience confutes; which assureth us, that our sponta●●eous motions are under the Imperium of our will. At least the first determination of the Spirits into such or such passages, is from the soul, what ever we hold of the after conveyances; of which likewise I think, that all the philosophy in the world cannot make it out to be purely Mechanical. But yet though we gain this, that the soul is the principle of direction, the difficulty is as formidable as ever. For unless we allow it a kind of inward sight of the anatomical frame of its own body of every vein, muscle, and artery; of the exact site, and position of them, with their several windings, and secret channels: it is as unconceivable how it should be the Directrix of such intricate motions, as that a blind man should manage a game at Chess. But this is a kind of knowledge, that we are not in the least aware of: yea many times we are so far from an attention to the inward direction of the spirits, that our employed minds observe not any method in the outward performance; even when 'tis managed by variety of interchangeable motions, in which a steady direction is difficult, and a miscarriage easy. Thus an Artist will play a Lesson on an instrument without minding a stroke; and our tongues will run divisions in a tune not missing a note, even when our thoughts are totally engaged elsewhere: which effects are to be attributed to some secret Art of the Soul, which to us is utterly occult, and without the ken of our Intellects.   

CHAP. IU.  
(4) We can give no account of the manner of Sensation: nor (5) of the nature of the Memory. It is considered according to the philosophy of Des-Cartes, Sir K. Digby, Aristotle and Mr. Hobbs, and all ineffectual. Some other unexplicables mentioned.  
§ 6. BUt besides those abstrusities, that lie more deep, and are of a more mysterious alloy; we are at a loss for a scientifical account even of our Senses, the most knowable of our faculties. Our eyes, that see other things, see not themselves: And those princip●●●● foundations of knowledge are themselves unknown. That the soul is the sole Percipient, which alone hath animadversion and sense properly so called, and that the Body is only the receiver and conveyer of corporeal impressions, is as certain, as Philosophy can make it. Aristotle himself teacheth so much in that Maxim of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Plato credits this position with his suffrage; affirming, that 'tis the soul that hath life and sense, but the body neither. But this is so largely prosecuted by that wonder of men, the Great Des-Cartes, and is a Truth that shines so clear in the Eyes of all considering men; that to go about industriously to prove it, were to light a candle to seek the Sun: we'll therefore suppose it, as that which needs not amuse us; but yet, what are the instruments of sensible perceptions and particular conveyors of outward motions to the seat of sense, is difficult: and how the pure mind can receive information from that, which is not in the least like itself, and but little resembling what it represents; I think inexplicable. Whether Sensation be made by corporal emissions and material 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by motions impressed on the Aethereal matter, and carried by the continuity thereof to the Common sense; I'll not revive into a Dispute: The ingenuity of the latter hath already given it almost an absolute victory over its Rival. But suppose which we will, there are doubts not to be solved by either. For how the soul by mutation made in matter a substance of another kind, should be excited to action; and how bodily alterations and motions should concern it, which is subject to neither; is a difficulty which confidence may triumph over sooner, then conquer. For body cannot act on any thing but by motion; motion cannot be received but by quantative dimension; the soul is astranger to such gross substantiality, and hath nothing of quantity, but what it is clothed with by our deceived fancies; and therefore how can we conceive under a passsive subjection to material impressions? and yet the importunity of pain, and unavoydableness of sensations strongly persuade, that we are so. Some say, that the soul indeed is not passive under the material phantasms; but doth only intuitively view them by the necessity of her Nature, and so observes other things in these there representatives. But how is it, and by what Art doth the soul read that such an image or stroke in matter [whether that of her vehicle, or of the Brain, the case is the same] signifies such an object? Did we learn such an Alphabet in our Embryo-state? And how comes it to pass, that we are not aware of any such congenite apprehensions? We know what we know; but do we know any more? That by diversity of motions we should spell out figures, distances, magnitudes, colours, things not resembled by them; we must attribute to some secret deduction. But what this deduction should be, or by what mediums this Knowledge is advanced; is as dark, as Ignorance itself. One, that hath not the knowledge of Letters, may see the Figures; but comprehends not the meaning included in them: An infant may hear the sounds, and see the motion of the lips; but hath no conception conveyed by them, not knowing what they are intended to signify. So our souls, though they might have perceived the motions and images themselves by simple sense; yet without some implicit inference it seems inconceivable, how by that means they should apprehend their Archetypes. Moreover images and motions are in the Brain in a very inconsiderable latitude of space; and yet they represent the greatest magnitudes. The image of an Hemisphere of the upper Globe cannot be of a wider circumference, than a Walnut: And how can such petty impressions notify such vastly expanded objects, but through some kind of Scientifical method, and Geometry in the Principle? without this it is not conceivable how distances should be perceived, but all objects would appear in a cluster, and lie in as narrow a room as their images take up in our scanter Craniums. Nor will the Philosophy of the most ingenious Des-Cartes help us out: For that striking upon divers filaments of the brain cannot well be supposed to represent their respective distances, except some such kind of Inference be allotted us in our faculties; the concession of which will only steed us as a Refuge for Ignorance, where we shall meet, what we would seem to shun.  
§. 7. The Memory is a faculty whose nature is as obscure, and hath as much of Riddle in it as any of the former; It seems to be an Organical Power, because bodily distempers often mar its Ideas, and cause a total oblivion: But what instruments the Soul useth in her review of past impressions, is a question which may drive Enquiry to despair. There are four principal Hypotheses by which a Resolution hath been attempted. The first that I'll mention, is that of the incomparable Des-Cartes, who gives this account: The Glandula pinealis, by him made the seat of Common Sense, doth by its motion impel the Spirits into divers parts of the Brain; till it find those wherein are some tracks of the object we would remember; which consists in this, viz. That the Pores of the Brain, through the which the Spirits before took their course, are more easily opened to the Spirits which demand re-entrance; so that finding those pores, they make their way through them sooner than through others: whence there ariseth a special motion in the Glandula, which signifies this to be the object we would remember. A second is, that of the ingenious Sir K. Digby, a summary of which is, That things are reserved in the memory by some corporeal exuviae and material Images; which having impinged on the Common sense, rebound thence into some vacant cells of the Brain, where they keep their ranks and postures in the same order that they entered, till they are again stirred up; and then they slide through the Fancy, as when they were first presented. These are the endeavours of those two Grand Sages, than whom it may be the Sun never saw a more learned pair. And yet as a sad evidence of the infirmities of lapsed humanity: these great Sophi fail here of their wont success in unridling Nature. And I think Favour itself can say no more of either Hypothesis, then that they are ingenious attempts. Nor do I speak this to derogate from the Grandeur of their Wits used to Victory: I should rather confer what I could to the erecting of such Trophies to them, as might eternize their Memories. And their coming short here, I think not to be from defect of their personal abilities, but specific constitution; and the doubt they leave us in, proceeds from hence, that they were no more than men. I shall consider what is mentioned from them apart, before I come to the other two: And what I am here about to produce, is not to argue either of these Positions of Falseness; but of Unconceiveableness. In the general, what hath been urged under the former head, stands in full force against both these, and them that follow. But to the first; If Memory be made by the easy motion of the Spirits through the opened passages, according to what hath been noted from Des-Cartes; whence have we a distinct Remembrance of such diversity of Objects, whose Images without doubt pass through the same apertures? And how should we recall the distances of Bodies which lie in a line? Or, is it not likely, that the impelled Spirits might light upon other Pores accommodated to their purpose through the Motion of other Bodies through them? Yea, in such a pervious substance as the Brain, they might find an easy either entrance, or exit, almost every where; and therefore to shake every grain of corn through the same holes of a Sieve in repeated winnowings, is as easy to be performed as this to be conckived. Besides, it's difficult to apprehend, but that these avennues should in a very short time be stopped up by the pressure of other parts of the matter, through its natural gravity, or other alterations made in the Brain: And the opening of other vicine passages might quickly obliterate any tracks of these: as the making of one hole in the yielding mud, defaces the print of another near it; at least the accession of enlargement, which was derived from such transitions, would be as soon lost, as made. But for the second, How is it imaginable, that those active particles, which have no cement to unite them, nothing to keep them in the order they were set, yea, which are ever and anon justled by the occursion of other bodies, whereof there is an infinite store in this Repository, should so orderly keep their Cells without any alteration of their site or posture, which at first was allotted them? And how is it conceivable, but that carelessly turning over the Ideas of our mind to recover something we would remember, we should put all the other Images into a disorderly floating, and so raise a little Chaos of confusion, where Nature requires the exactest order. According to this account, I cannot see, but that our Memories would be more confused then our Midnight compositions: For is it likely, that the divided Atoms which presented themselves together, should keep the same ranks in such a variety of tumultuary agitations, as happen in that liquid Medium? An heap of Ants on an Hillock will more easily be kept to an uniformity in motion; and the little bodies which are incessantly playing up and down the Air in their careless postures, are as capable of Regularity as these. Much more m●ght be added, but I intent only a touch.  
But a Third way, that hath been attempted, is that of Aristotle, which says, that Objects are conserved in the Memory by certain intentional Species, Being's, which have nothing of Matter in their Essential Constitution, but yet have a necessary subjective dependence on it, whence they are called Material. To this briefly.  
Besides that these Species are made a Medium between Body and Spirit, and therefore partake of no more of Being, than what the charity of our Imaginations affords them; and that the supposition infers a creative energy in the object their producent, which Philosophy allows not to Creature-Efficients: I say, beside these, it is quite against their nature to subsist, but in the presence and under the actual influence of their cause; as being produced by an Emanative Causality, the Effects whereof die in the removal of their Origine. But this superannuated conceit deserves no more of our remembrance, than it contributes to the apprehension of it. And therefore I pass on to the last.  
Which is that of Mr. Hobbs, that Memory is nothing else but the knowledge of decaying Sense, which is made by the reaction of one body against another; or, as he expresses it in his Humane Nature, a Missing of Parts in an Object. The foundation of this Principle [as of many of its fellows] is totally eversed by the most ingenious Commentator upon Immaterial Being's, Dr. H. More in his book Of Immortality. I shall therefore leave that cause in the hands of that most learned undertaker, and only observe two things to my present purpose. (1). Neither the Brain, nor Spirits, nor any other material substance within the Head can for any considerable space of time conserve motion. The former is of such a clammy consistence, that it can no more retain it then a Quagmire: And the spirits for their liquidity are more uncapable than the fluid Medium, which is the conveyer of Sounds, to persevere in the continued repetition of vocal Airs. And if there were any other substance within us, as fitly tempered to preserve motion, as the Author of the opinion could desire: Yet (2.) which will equally press against either of the former, this motion would be quickly deadned even to an utter cessation, by counter-motions; and we should not remember any thing, but till the next impression. Much less can this Principle give an account, how such an abundance of motions should orderly succeed one another, as things do in our memories: And to remember a soug or tune, it will be required, that our Souls be an Harmony more than in a Metaphors continually running over in a silent whisper those Musical accents which our retentive faculty is preserver of. Which could we suppose in a single Instance; yet a multitude of Musical Consonancies would be as impossible, as to play a thousand tunes on a Lute at once. One motion would cross and destroy another; all would be clashing and discord: And the Musicians Soul would be the most disharmonious: For according to the tenor of this opinion, our memories will be stored with infinite variety of divers, yea contrary motions, which must needs interfere, thwart, and obstruct on another: and there would be nothing within us, but Ataxy and disorder.  
§. 8. Much more might be added of the difficulties, which occur touching the Understanding, Fancy, Will, and Affections. But the Controversies hereabout, are so hotly managed by the divided Schools, and so voluminously every where handled; that it will be thought better to say nothing of them, than a little. The sole difficulties about the Will, its nature, and sequency to the Understanding, etc. have almost quite baffled inquiry, and shown us little else, but that our Understandings are as blind as it is. And the grand question depending hereon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I think will not be ended, but by the final abolition of its object. They, that would lose their Knowledge here, let them diligently inquire after it. Search will discover that Ignorance, which is as invincible, as its Cause. These Controversies, like some Rivers, the further they run, the more they are hid. And I think a less account is given of them now, than some Centuries past; when they were a subject of debate to the pious Fathers.   

CHAP. V.  
How our Bodies are formed unexplicable. The Plastic signifies nothing; the Formation of Plants, and Animals unknown, in their Principle. Mechanism solves it not. A new way propounded, which also fails of satisfaction. (2.) No account is yet given how the parts of Matter are united. Some Considerations on Des-Cartes his Hypothesis, it fails of Solution. (3.) The Question is unanswerable, whether Matter be compounded of Divisibles, or Indivisibles.  
THerefore we'll pass on to the next, the consideration of our Bodies, which though we see, and feel, and continually converse with; yet its constitution, and inward frame is an America, a yet undiscovered Region. The saying of the Kingly Prophet, I am wonderfully made, may well be understood of that admiration, which is the Daughter of Ignorance. And with reverence it may be applied, that in seeing we see, and understand not. Three things I'll subjoin concerning this Sensible matter, the other part of our compositoin.  
§. 1. That our bodies are made according to the most curious Artifice, and orderly contrivance, cannot be denied even by them, who are least beholden to Nature. The elegance of this composure, saved the great Aesculapius, Galen, from a professed Atheism. And I cannot think that the branded Epicurus, Lucretius, and their fellows were in earnest, when they resolved this composition into a fortuitous range of Atoms. To suppose a Watch, or any other the most curious Automaton by the blind hits of Chance, to perform diversity of orderly motions, to indicate the hour, day of the Month, Tides, age of the Moon, and the like, with an unparallelled exactness, and all without the regulation of Art, this were the more pardonable absurdity. And that this admirable Engine of our Bodies, whose functions are carried on by such a multitude of parts, and motions, which neither interfere, nor impede one another in their operations; but by an harmonious Sympathy promote the perfection and good of the whole: That this should be an undesigned effect, is an assertion, that is more than Melancholies Hyperbole. I say therefore, that if we do but consider this Fabric with minds unpossest of an affected madness; we will easily grant, that it was some skilful Archaeus who delineated those comely proportions, and hath expressed such exactly Geometrical elegancies in its compositions. But what this hidden Architect should be, and by what instruments and art this frame is erected; is as unknown to us, as our Embryo-thoughts. The Plastic faculty is a fine word: But what it is, how it works, and whose it is, we cannot learn; no, not by a return into the Womb; neither will the Platonic Principles unriddle the doubt: For though the Soul be supposed to be the Body's Maker, and the builder of its own house; yet by what kind of Knowledge, Method, or Means, is as unknown: and that we should have a knowledge which we know not of, is an assertion, which some say, hath no commission from our Faculties. The Great Des-Cartes will allow it to be no better, than a downright absurdity. But yet should we suppose it, it would be evidence enough of what we aim at.  
Nor is the composition of our Bodies the only wonder: we are as much nonplussed by the most contemptible Worm, and Plant, we tread on. How is a drop of Dew organised into an Insect, or a lump of Clay into animal Perfections? How are the Glories of the Field spun, and by what Pencil are they limned in their unaffected bravery? By whose direction is the nutriment so regularly distributed unto the respective parts, and how are they kept to their specific uniformities? If we attempt Mechanical solutions, we shall never give an account, why the Woodcock doth not sometimes borrow colours of the Magpie, why the Lily doth not exchange with the daisy, or why it is not sometime painted with a blush of the Rose? Can unguided matter keep itself to such exact conformities, as not in the least spot to vary from the species? That divers Limners at a distance without either copy, or design, should draw the same Picture to an undistinguishable exactness, both in form, colour, and features; this is more conceivable, than that matter, which is so diversified both in quantity, quality, motion, site, and infinite other circumstances, should frame itself so absolutely according to the Idea of its kind. And though the fury of that Apelles, who threw his Pencil in a desperate rage upon the Picture he had essayed to draw, once casually effected those lively representations, which his Art could not describe; yet 'tis not likely, that one of a thousand such praecipitancies should be crowned with so an unexpected an issue. For though blind matter might reach some elegancies in individual effects; yet specific conformities can be no unadvised productions, but in greatest likelihood, are regulated by the immediate efficiency of some knowing agent: which whether it be seminal Forms, according to the Platonical Principles, or what ever else we please to suppose; the manner of its working is to us unknown▪ or if these effects are merely Mechanical; yet to learn the method of such operations may be, and hath indeed been ingeniously attempted; but I think cannot be performed to the satisfaction of severer examination.  
That all bodies both Animal, Vegetable, and Inanimate, are formed out of such particles of matter, which by reason of their figures, will not cohaere or lie together, but in such an order as is necessary to such a specifical formation, and that therein they naturally of themselves concur, and reside, is a pretty conceit, and there are experiments that credit it. If after a decoction of herbs in a Winter-night, we expose the liquor to the frigid air; we may observe in the morning under a crust of Ice, the perfect appearance both in figure, and colour, of the Plants that were taken from it. But if we break the aqueous Crystal, those pretty images disappear and are presently dissolved.  
Now these airy Vegetables are presumed to have been made, by the relics of these plantal emissions whose avolation was prevented by the condensed enclosure. And therefore playing up and down for a while within their liquid prison, they at last settle together in their natural order, and the Atoms of each part finding out their proper place, at length rest in their methodical Situation, till by breaking the Ice they are disturbed, and those counterfeit compositions are scattered into their first Indivisibles. This Hypothesis may yet seem to receive further confirmation, from the artificial resurrection of Plants from their ashes, which Chemists are so well acquainted with: And besides, that Salt dissolved upon fixation returns to its affected cubes, the regular figures of Minerals, as the Hexagonal of Crystal, the Hemi-sphaerical of the Fairy-stone, the stellar figure of the stone Asteria, and such like, seem to look with probability upon this way of formation. And I must needs say 'tis handsomely conjectured. But yet what those figures are, that should be thus mechanically adapted, to fall so unerringly into regular compositions, is beyond our faculties to conceive, or determine. And how those heterogeneous atoms (for such their figures are supposed) should by themselves hit so exactly into their proper residence in the midst of such tumultuary motions, cross thwart, and arietations of other particles, especially when for one way of hitting right, there are thousands of missing; there's no Hypothesis yet extant can resolve us. And yet had heaven afforded that miracle of men, the Illustrious Des-Cartes a longer day on earth, we might have expected the utmost of what ingenuity could perform herein: but his immature Fate hath unhappily disappointed us; and prevented the most desirable Compliment of his not to be equalled Philosophy.  
§. 2. (2.) It's no less difficult to give an account, how the Parts of the Matter of our Bodies are united: For though superficial Enquirers may easily satisfy themselves by answering, that it is done by muscles, nerves, and other like strings and ligaments, which Nature hath destined to that office; yet, if we seek for an account how the parts of these do cohere, we shall find the cause to be as latent, as the effect of easy discovery. Nothing with any show of success hath yet appeared on the Philosophic Stage, but the opinion of Des-Cartes; that the Parts of Matter are united by Rest. Neither can I conceive, how any thing can be substituted in its room, more congruous to reason; since Rest is most opposite to Motion, the immediate cause of disunion. But yet I cannot see, how this can satisfy, touching the almost indissolvible coherence of some bodies, and the fragility and solubility of others: For if the Union of the Parts consist only in Rest; it would seem that a bag of dust would be of as firm a consistence as that of Marble or Adamant: a Bar of Iron will be as easily broken as a Tobacco-pipe; and Bajazet's Cage had been but a sorry Prison. The Egyptian Pyramids would have been sooner lost, than the Names of them that built them; and as easily blown away, as those inverst ones of smoke. If it be pretended for a difference, that the parts of solid bodies are held together by hooks, and angulous involutions; I say, this comes not home: For the coherence of the parts of these hooks [as hath been noted] will be of as difficult a conception, as the former: And we must either suppose an infinite of them holding together on one another; or at last come to parts, that are united by a mere juxta-position: Yea, could we suppose the former, yet the coherence of these, would be like the hanging together of an infinite such of Dust: which Hypothesis would spoil the Proverb, and a rope of sand, should be no more a phrase for Labour in vain: For unless there be something, upon which all the rest may depend for their cohesion; the hanging of one by another, will signify no more than the mutual dependence of causes and effects in an infinite Series, without a First: the admission of which, Atheism would applaud. But yet to do the Master of Mechanics right; somewhat of more validity in the behalf of this Hypothesis may be assigned: Which is, that the closeness and compactness of the Parts resting together, doth much confer to the strength of the union: For every thing continues in the condition, wherein it is, except something more powerful alter it: And therefore the parts, that rest close together, must continue in the same relation to each other, till some other body by motion disjoin them. Now then, the more parts there are penned together, the more able they will be for resistance; and what hath less compactness, and by consequence fewer parts, according to the laws of motion will not be able to effect any alteration in it. According to what is here presented, what is most dense, and least porous, will be most coherent, and least discerpible. And if this help not, I cannot apprehend what can give an account of the former instances. And yet even this is confuted by experience; since the most porous, spongy bodies are ofttimes the most tough in consistence. 'Tis easier to break a tube of Glass or Crystal, then of Elm or Ash: And yet as the parts of the former are more, so they are more at rest; since the liquid juice, which is diffused through the parts of the Wood, is in a continual agitation, which in Des-Cartes his Philosophy is the cause of fluidity; and a proportioned humidity conferr's much to union [Sir K. Digby makes it the Cement itself]; a dry stick will be easily broken, when a green one will maintain a strong resistance: and yet in the moist substance there is less rest, then in what is, dryer and more fragile. Much more might be added: But I'll content myself with what's mentioned; and, notwithstanding what hath been said, I judge this account of that most miraculous wit to be the most ingenuous and rational, that hath or [it may be] can be given. I shall not therefore conclude it false; though I think the emergent difficulties, which are its attendants, unanswerable: which is proof enough of the weakness of our now Reasons, which are driven to such straits and puzzles even in things which are most obvious, and have so much the advantage of our faculties.  
§. 3. The composition of bodies, whether it be of Divisibles or Indivisibles, is a question which must be ranked with the Indissolvibles: For though it hath been attempted by the most illustrious Wits of all Philosophic Ages; yet they have done little else, but shown their own divisions to be almost as infinite, as some suppose those of their Subject. And notwithstanding all their shifts, subtleties, newly invented Words and Modes, sly subterfuges, and studied evasions; yet the product of all their endeavours, is but as the Birth of the labouring Mountains, Wind and Emptiness. Do what they can; Actual Infinite extension every where, Equality of all bodies, Impossibility of Motion, and a world more of the most palpable absurdities will press the assertors of infinite divisibility. Neither can it be avoided, but that all motions would be equal in velocity, the lines drawn from side to side in a Pyramid, may have more parts than the Basis, all bodies would be swallowed up in a point, and endless more inconsistences, will be as necessarily consequential to the opinion of Indivisibles. But intending only to instance in difficulties, which are not so much taken notice of; I shall refer the Reader, that would see more of this, to Oviedo, Pontius, Ariaga, Carelton, and other Jesuits: whose management of this subject with equal force on either side, is a strong presumption of what we drive at.   

CHAP. VI  
Difficulties about the Motion of a Wheel, which admit of no Solution.  
BEsides the already mentioned difficulties, even the most ordinary trivial occurrents, if we contemplate them in the Theory, will as much puzzle us, as any of the former. Under this head I'll add three things touching the Motion of a wheel, and conclude this.  
§. 1. And first, if we abstractly consider it, it seems impossible that a wheel should move: I mean not the progressive, but that Motion which is merely on its own Centre. And were it not for the information of Experience, it's most likely that Philosophy had long ago concluded it impossible: For let's suppose the wheel to be divided according to the Alphabet. Now in motion there is a change of place, and in the motion of a wheel there is a succession of one part to another in the same place; so that it seems unconceivable that A. should move until B. hath left its place: For A. cannot move, but it must acquire some place or other. It can acquire none but what was B's, which we suppose to be most immediate to it. The same space cannot contain them both. And therefore B. must leave its place, before A. can have it; Yea, and the nature of succession requires it. But now B. cannot move, but into the place of C; and C. must be out, before B. can come in: so that the motion of C. will be pre-required likewise to the motion of A; & so onward till it comes to Z. Upon the same accounts Z. will not be able to move, till A. moves, being the part next to it: neither will A. be able to move [as hath been shown] till Z. hath. And so the motion of every part will be pre-required to itself. Neither can one evade, by saying, that all the parts move at once. For (1.) we cannot conceive in a succession but that something should be first, and that motion should begin somewhere. (2.) If the parts may all change places with one another at the same time without any respect of priority, and posteriority to each others motion: why then may not a company of Bullets closely crowded together in a Box, as well move together by a like mutual and simultaneous exchange? Doubtless the reason of this ineptitude to motion in this position is, that they cannot give way one to another, and motion can no where begin because of the plenitude. The case is just the same in the instance before us; and therefore we need go no further for an evidence of its inconceivableness. But yet to give it one touch more according to the Peripatetic niceness, which says, that one part enters in the same instant that the other goes out: I'll add this in brief: In the instant that B. leaves its place, it's in it, or not: If so; then A. cannot be in it in the same instant without quantative penetration. If not; than it cannot be said to leave it in that instant, but to have left it before. These difficulties, which pinch so in this obvious experiment, stand in their full force against all Motion on the Hypothesis of absolute plenitude. Nor yet have the Defenders hereof need to take notice of them, because they equally press a most sensible Truth. Neither is it fair, that the opposite opinion of interspersed vacuities should be rejected as absurd upon the account of some inextricable perplexities which attend it. Therefore let them both have fair play; and which soever doth with most ease and congruity solve the Phaenomena, that shall have my vote for the most Philosophic Hypothesis.  
§. 2. It's a difficulty no less desperate than the former, that the parts vicine to the centre, which it may be pass not over the hundredth part of space which those do of the extreme circumference, should describe their narrower circle but in equal time with those other, that trace so great a round. If they move but in the same degree of Velocity; here is then an equality in time and motion, and yet a vast inequality in the acquired space. A thing which seems flatly impossible: For is it conceivable, that of two bodies setting forth together, and continuing their motion in the same swiftness, the one should so far outgo its fellow, as to move ten mile an hour, while the other moves but a furlong? If so, 'twill be no wonder, that the race is not to the swift, and the furthest way about may well be the nearest way home. There is but one way that can be attempted to untie this knot; which is, by saying, that the remoter and more outside parts move more swiftly than the central ones. But this likewise is as unconceivable as what it would avoid: For suppose a right line drawn from the centre to the circumference, and it cannot be apprehended, but that the line should be inflected, if some parts of it move faster than others. I say if we do abstractedly from experience contemplate it in the theory, it is hard to conceive, but that one part moving, while the other rests, or at least moves slower (which is as rest to a swifter motion) should change its distance from it, and the respect, which it had to it; which one would think should cause an incurvation in the line.  
§. 3. I'll add only this one, which is an experiment that may for ever silence the most daring confidence. Let there be two wheels fixed on the same Axel in Diameter ten inches a piece. Between them let there be a little wheel, of two inches Diameter, fixed on the same Axel. Let them be moved together on a plane, the great ones on the ground suppose, and the little one on a Table [for because of its parvitude it cannot reach to the same floor with them] And you'll find that the little wheel will move over the same space in equal time with equal circulations, with the great ones, and describe as long a line. Now this seems big of repugnancies, though Sense itself suffragate to its truth: For since every part of the greater wheels makes a proportionable part of the line, as do the parts of the little one, and the parts of those so much exceeding in multitude the parts of this: It will seem necessary that the line made by the greater wheels should have as many parts more than the line made by the less, as the wheels themselves have in circumference, and so the line would be as much longer as the wheels are bigger: so that one of these absurdities is unavoidable, either that more parts of the greater wheels go to the making one part of their lines, which will infer a quantitative penetration; or that the little wheel hath as many parts as the great ones, though five times in Diameter exceeded by them, since the lines they describe are of equal length; or the less wheel's line will have fewer parts than the others, though of equal extent with them, since it can have no more parts than the less circle, nor they fewer than the greater. But these are all such repugnancies, as that Melancholy itself would scarce own them. And therefore we may well enter this among the unconceivables. Should I have enlarged on this Subject to the taking in of all things that claim a share in't, it may be few things would have been left unspoken to, but the Creed. Philosophy would not have engrossed our Pen, but we must have been forced to anger the Intelligences of higher Orbs. But intending only a glance at this rugged Theme, I shall forbear to insist more on it, though the consideration of the Mysteries of Motion, Gravity, Light, Colours, Vision, Sound, and infinite such like [things obvious, yet unknown] might have been plentiful subject. I come now to trace some of the causes of our Ignorance and Intellectual weakness: and among so many it's almost as great a wonder as any of the former; that we can say, we know.   

CHAP. VII.  
men's backwardness to acknowledge their own Ignorance and Error, though ready to find them in others. The ay cause of the Shortness of our Knowledge, viz. the depth of Verity discoursed of, as of its admixtion in men's Opinions with falsehood, and the connexion of truths, and their mutual dependence: A second Reason of the shortness of our Knowledge, viz. because we can perceive nothing but by proportion to our Senses.  
THe Disease of our Intellectuals is too great, not to be its own Diagnostic: And they that feel it not, are not less sick, but stupidly so. The weakness of humane understanding, all will confess: yet the confidence of most in their own reasonings, practically disowns it: And 'tis easier to persuade them it from others lapses than their own; so that while all complain of our Ignorance and Error, every one exempts himself. It is acknowledged by all, while every one denies it. If the foregoing part of this Discourse, have not universally concluded our weakness: I have one Item more of my own. If Knowledge can be found in the Particulars mentioned; I must lose that, which I thought I had, That there is none. But however, though some should pick a quarrel with the instances I alleged; yet the conclusion must be owned in others. And therefore beside the general reason I gave of our intellectual disabilities, The Fall; it will be worth our labour to descend to a more particular account: since it is a good degree of Knowledge to be acquainted with the causes of our Ignorance. And what we have to say under this head, will be comprehensive both of the causes of that, and (which are the effects thereof) of our misapprehensions and Errors.  
§. 1. And first, one cause of the little we know may be, that Knowledge lies deep, and is therefore difficult; and so not the acquist of every careless Inquirer. Democritus his Well hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Truth floats not. The useless froth swims on the surface; but the Pearl lies covered with a mass of Waters. Verisimilitude and Opinion are an easy purchase; and these counterfeits are all the Vulgars' treasure: But true Knowledge is as dear in acquisition, as rare in possession. Truth, like a point or line, requires an acuteness and intention to its discovery; while verisimility, like the expanded superficies, is an obvious sensible on either hand, and affords a large and easy field for loose enquiry. And 'tis the more difficult to find out Verity, because it is in such inconsiderable proportions scattered in a mass of opinionative uncertainty; like the Silver in Hiero's Crown of Gold: And it is no easy piece of Chemistry to reduce them to their unmixed selves. The Elements are no where pure in these lower Regions; and if there is any free from the admixtion of another, sure 'tis above the concave of the Moon: Neither can any boast of a knowledge, which is depurate from the defilement of a contrary, within this Atmosphere of flesh; it dwells no where in unblended proportions, on this side the Empyreum. All Opinions have their Truth, and all have what is not so; and to say all are true and none, is no absurdity. So that to crown ourselves with sparks, which are almost lost in such a world of heterogeneous natures, is as difficult as desirable. Besides, Truth is never alone; to know one will require the knowledge of many. They hang together in a chain of mutual dependence; you cannot draw one link without many others. Such an Harmony cannot commence from a single string; diversity of strokes makes it. The beauty of a Face is not known by the Eye, or Nose; it consists in a symmetry, and 'tis the comparative faculty which votes it: Thus is Truth relative, and little considerable can be attained by catches. The Painter cannot transcribe a face upon a Transient view; it requires the information of a fixed and observant Eye: And before we can reach an exact sight of Truth's uniform perfections, this fleeting Transitory our Life, is gone. Thus we see the face of Truth, but as we do one another's, when we walk the streets, in a careless Pass-by: And the most diligent observers, view but the backside o'th' Hangings; the right one is o'th' other side the Grave: so that our Knowledge is but like those broken ends, at best a most confused adumbration. Nature, that was veiled to Aristotle, hath not yet uncovered, in almost two thousand years. What he sought on the other side of Euripus, we must not look for on this side Immortality. In easy disquisitions we are often left to the uncertainty of a guess: yea after we have triumphed in a supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a new-sprung difficulty mars our Ovations, and exposeth us to the Torment of a disappointment: so that even the great Master of Dogmatists himself concludes the Scene with an Anxius vixi, Dubius morior.  
§. 2. Another reason of our ignorance and the narrowness of our apprehensions may arise hence; That we cannot perceive the manner of any of Nature's operations, but by proportion to our senses, and a return to material phantasms. A blind man cannot conceive colours, but either as some audible, gustable, odoriferous, or tactile qualities; and when he would imagine them, he hath questionless recourse to some of these, in an account of which his other senses befriend him. Thus more perfect apprehenders misconceive Immaterials: Our imaginations paint Souls and Angels in as dissimilar a resemblance. Thus had there not been any night, shadow, or opacity; we should never have had any determinate conceit of Darkness; That would have been as inconceiveable to us, as its contrary is to him that never saw it. But now our senses being scant and limited, and Nature's operations subtle and various; they must needs transcend, and outrun our faculties. They are only Nature's grosser ways of working, which are sensible; Her finer threads are out of the reach of our feeble Percipient, yea questionless she hath many hidden Energies, no ways imitated in her obvious pieces: and therefore it is no wonder that we are so often at a loss; an infirmity beyond prevention, except we could step by step follow the tracks and methods of Infinite Wisdom, which cannot be done but by him that owns it.   

CHAP. VIII.  
A third reason of our Ignorance and Error, viz. the impostures and deceits of our Senses. The way to rectify these misinformations propounded. Des-Cartes his method the only way to Science. The difficulty of exact performance.  
§. 3. ANother reason is the Imposture and fallacy of our Senses, which impose not only on common Heads, who scarce at all live to the higher Principle; But even more refined Mercuries, who have the advantages of an improved reason to disabuse them, are yet frequently captivated to these deceiving Prepossessions: appealing to a Judicature both uncommissioned and unjust; and when the clearest Truth is to be tried by such Judges, its innocence will not secure it from the condemning award of that unintelligent Tribunal: For since we live the life of Brutes, before we grow into Man; and our Understandings in this their Nonage, being almost merely Passive to sensible Impressions, receiving all things in an uncontroverted and promiscuous admission: It cannot be, that our Knowledge should be other, than an heap of Mis-conception and Error, and conceits as impertinent as the toys we delight in. All this while, we have no more ●o reason, than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [as Plotinus calls it] amounts to. And besides this our easy submission to the sophistications of sense, and inability to prevent the miscarriages of our junior Reasons; that which strikes the great stroke toward our after-deceptions, is the pertinacious adherence of many of these first Impressions to our Graduate Understandings. That which is early received, if in any considerable strength of Impress, as it were grows into our tender natures, and is therefore of difficult remove. Thus a fright in Minority, or an Antipathy then contracted, is not worn out but with its subject. And it may be more than a Story, that Nero derived much of his cruelty from the Nurse that suckled him. Now though our coming Judgements do in part undeceive us, and rectify the grosser Errors which our unwary Sensitive hath engaged us in; yet others are so fleshed in us, that they maintain their interest upon the deceptibility of our decayed Natures, and are cherished there, as the legitimate issues of our reasonable faculties.  
Indeed Sense itself detects its more palpable deceits, by a counter-evidence; and the more ordinary Impostures seldom outlive the first Experiments. If our sight represent a Staff as crooked in the water; the same faculty rectifies both it, and us, in the thinner Element. And if a square Tower seem round at a distance; the eye, which mistook in the circumstance of its figure, at that remove, corrects the mistake in a due approach: Yea, and befriends those who have learned to make the advantage of its informations, in more remote and difficil discoveries. And though his Sense occasion the careless Rustic to judge the Sun no bigger than a Cheese-fat; yet sense too by a frugal improvement of its evidence, grounds the Astronomers knowledge, that it's bigger than this Globe of Earth and Water. Which it doth not only by the advantageous assistance of a Tube, but by less industrious experiments, showing in what degrees Distance minorates the Object. But yet in inifinite other cases, wherein sense can afford none, or but very little help to disentangle us; our first deceptions lose no ground, but rather improve in our riper years: so that we are not weaned from our childhood, till we return to our second Infancy; and even our Grey heads out-grow not those Errors, which we have learned before the Alphabet.  
Thus our Reasons being inoculated on Sense, will retain a relish of the stock they grow upon: And if we would endeavour after an unmixed Knowledge; we must unlive our former lives, and (inverting the practice of Penelope) undo in the day of our more advanced understandings, what we had spun in the night of our Infant-ignorance. He that would rebuild a decayed structure, must first pluck down the former ruins. A fabric, though high and beautiful, if founded on rubbish, is easily made the triumph of the winds: And the most pompous seeming Knowledge, that's built on the unexamined prejudices of Sense, stands not, but till the storm arise; the next strong encounter discovers its weakness, in a shameful overthrow. And now since a great part of our scientifical Treasure is most likely to be adulterate, though all bears the image and superscription of Verity; the only way to know what is sophisticate, and what is not so, is to bring all to the Examen of the Touchstone: For the prepossessions of sense having (as is shown) so mingled themselves with our Genuine Truths, and being as plausible to appearance as they; we cannot gain a true assurance of any, but by suspending our assent from all, till the deserts of each, discovered by a strict enquiry, claim it. Upon this account I think the method of the most excellent Des-Cartes not unworthy its Author; and (since Dogmatical Ignorance will call it so) a Scepticism, that's the only way to Science. But yet this is so difficult in the impartial and exact performance, that it may be well reckoned among the bare Possibilities, which never commence into a Futurity: It requiring such a free, sedate, and intent mind, as it may be is no where found but among the Platonical Ideas. Do what we can, Prejudices will creep in, and hinder our Intellectual Perfection: And though by this means we may get some comfortable allay to our distempers; yet can it not perfectly cure us of a disease, that sticks as close to us as our natures.   

CHAP. IX.  
Two Instances of Sensitive deception. (1) Of the Quiescence of the Earth. Sense is the great inducement to its belief; its testimony deserves no credit in this case, though it do move, Sense would present it as immovable. The Sun to Sense is as much devoid of motion as the Earth. Four Cases in which motion is insensible, viz. (1) If it be very swift. (2) If it be steady and regular. (3) If very slow. (4) If the Sentient partake of it. Applied to the Earth's motion. The unweildiness of its bulk is no argument of its immobility.  
NOw before I leave this, I shall take the opportunity, which this head offers, to endeavour the detection of some grand prejudices of sense, in two instances; the free debate of which I conceive to be of great importance, though hitherto for the most part obstructed, by the peremptory conclusion of sense, which yet I shall declare to have no suffrage in the case of either: And the pleasantness and concernment of the Theories, if it be one, I hope will atone the Digression.  
§. 2. First, it is generally opinioned, that the Earth rests as the World's centre, while the Heavens are the subject of the Universal Motions; And, as immovable as the Earth, is grown into the credit of being Proverbial. So that for a man to go about to counter-argue this common belief, is as fruitless as to whistle against the winds. I shall not undertake to maintain the Paradox, that stands diameter to this almost Catholic Opinion. It's assertion would be entertained with the hoot of the Rabble: the very mention of it as possible, is among the most ridiculous; and they are likely most severely to judge it, who least understand the Cause. But yet the Patronage of as great Wits, as it may be e'er saw the Sun, such as Pythagoras, Des-Cartes, Copernicus, Galileo, More, Kepler, etc. hath gained it a more favourable censure with the learned World; and advanced it far above either vain, or contemptible. And if it be a mistake, it's only so: There's no Heresy in such an harmless aberration; at the worst, with the ingenuous; the probability of it will render it a lapse of easy Pardon. Now whether the Earth move or rest, I undertake not to determine. My work is to prove, that the common inducement to the belief of its quiescence, the testimony of sense, is weak and frivolous: to the end, that if upon an unprejudiced trial, it be found more consonant to the Astronomical Phaenomena; its Motion may be admitted, notwithstanding the seeming contrary evidence of unconcerned Senses. And I think what follows will evince, that this is no so absurd an Hypothesis, as Vulgar Philosophers account it; but that, though it move, its motion must needs be as insensible, as if it were quiescent: and the assertion of it would then be as uncouth and harsh to the sons of Sense, that is, to the generality of Mankind, as now it is.  
That there is a motion, which makes the vicissitudes of day and night, and constitutes the successive Seasons of the Annual Circle; Sense may assure us, or at least the comparative Judgement of an higher faculty, made upon its immediate evidence: But whether the Sun, or Earth, be the common Movent, cannot be determined but by a farther appeal. If we will take the literal evidence of our Eyes; the Aethereal Coal moves no more than this Inferior clod doth: For where ever in the Firmament we see it, it's represented to us, as fixed in that part of the enlightened Hemisphere. And though an after-account discover, that it hath changed its Site and respect to this our Globe; yet whether that were caused by its translation from us, or ours from it, Sense leaves us in an Ignoramus: So that if we are resolved to stand to its Verdict, it must be by as great a Miracle if the Sun ever move, as it was that it once rested, or what ever else was the subject of that supernal change. And if upon a mere sensible account we will deny Motion to the Earth; upon the same inducement we must deny it the Sun; and the Heavens will lose their First Movable. But to draw up closer to our main design, We may the better conceive that, though the Earth move, yet its Motion must needs be insensible; if we consider that in four cases Motion strikes not the Sense.  

1. The Velocity of Motion prevents the sense of't. Thus a Bullet passeth by us, and outruns the nimblest Optics; and the Fly of a Jack in its swiftest rounds, gives the Eye no notice of its circulations. The reason is, for that there is no sense without some stay of the Object on the faculty: For in Sense there are two considerables: The Motion made on the Brain; and the Souls act consequent thereupon, which we call Animadversion: and in this latter consists the formality of Sensitive Perception. Now though possibly the Aethereal Matter might convey the stroke and motion made on it quite to the Brain, before the pass of the Object; yet the soul being taken up with other attendances, perceives not, till engaged to it by iterated impressions, except the first impulse be very strong and violent. Thus in the clearest night we cannot see some of the smaller Stars, upon the first cast of the Eye to their Celestial Residence: yet a more intent view discovers them; though very likely their Motion reached the Brain, assoon as the more noted impress of their Fellows. Thus upon a slight turn of our sight, we omit many particularities in nearer objects, which a more fixed look presents us with. And thus the swiftest motions, though they knock at the door; yet they are gone before the soul can come, to take an account of their Errand.  
2. If Regularity and steddiness accompany Velocity; the motion than leaves not the least tract in the sensitive. Thus a French Top, the common recreation of Schoolboys, thrown from a cord which was wound about it, will stand as it were fixed on the floor it lighted; and yet continue in its repeated Gyrations, while the sense discovers not the least footsteps of that praecipitate Rotation. The reason is much what the same with the former: For that meeting no joggs, or counter-motions to interrupt it, the return of the parts is so quick, that the mind cannot take notice of their succession to each other: For before it can fix to the observation of any one, its object is gone: whereas, were there any considerable thwart in the Motion; it would be a kind of stop or arrest, by the benefit of which the Soul might have a glance of the fugitive Transient. But I pass these; they concern not our present enquiry.  
3. If the Motion be very slow, we perceive it not. Thus Vegetables spring up from their Mother Earth; and we can no more discern their accretive Motion, than we can their most hidden cause. Thus the sly shadow steals away on Time's Account-Book the Dyal; and the quickest Eye can tell no more, but that it's gone. If a reason of this be demanded; I conceive it may be to some satisfaction returned, That 'tis because Motion cannot be perceived without the perception of its Terms, viz. The parts of space which it immediately left, and those which it next acquires. Now the space left and acquired in every sensible moment in such slow progressions, is so inconsiderable, that it cannot possibly move the sense; (which by reason either of its constitutional dulness, or the importunity of stronger impressions, cannot take notice of such parvitudes) and therefore neither can the Motion depending thereon, be a●y more observable, than it is.  
4. If the sentient be carried passibus aequis with the body, whose motion it would observe; [supposing the former condition, that it be regular and steady] In this case especially the remove is insensible, at least in its proper subject. Thus, while in a Ship, we perceive it not to move: but our sense transfers its motion to the neighbouring shores, as the Poet, Littus campique recedunt. And I question not, but if any were born and bred under Deck, and had no other information but what his sense affords; he would without the least doubt or scruple, opinion, that the house he dwelled in, was as stable and fixed as ours. To express the reason according to the Philosophy of Des-Cartes, I suppose it thus: Motion is not perceived, but by the successive strikings of the object upon divers filaments of the Brain; which diversify the representation of its site and distance. But now when the motion of the object is common with it, to ourselves; it retains the same relation to our sense, as if we both rested: For striking still on the same strings of the Brain, it varies not its site or distance from us; and therefore we cannot possibly sense its motion: nor yet upon the same account our own; least of all, when we are carried without any conamen and endeavour of ours, which in our particular progressions betrays them to our notice.   
Now than the Earth's motion (if we suppose it to have any) having the joint concurrence of the two last, to render it insensible; I think we shall need no more proof to conclude the necessity of its being so.  
For though the Third seems not to belong to the present case, since the supposed motion will be near a thousand miles an hour under the Equinoctial line; yet it will seem to have no Velocity to the sense any more than the received motion of the Sun, and for the same reason. Because the distant points in the Celestial expanse [from a various and successive respect to which the length, and consequently the swiftness of this motion must be calculated] appear to the Eye in so small a degree of elongation from one another, as bears no proportion to what is real. For since the Margin of the Visible Horizon in the Heavenly Globe is Parallel with that in the Earthly, accounted but 120 miles' diameter; Sense must needs measure the Azimuths, or Vertical Circles, by triplication of the same diameter of 120. So that there will be no more proportion betwixt the sensible and real celerity of the Terrestrial Motion, than there is between the visible and rational dimension of the celestial Hemisphere; which is none at all.  
But if sensitive prejudice will yet confidently maintain the Impossibility of the Hypothesis, from the supposed unwieldiness of its massy bulk, grounded on our experience of the ineptitude of great and heavy bodies to Motion: I say this is a mere Imposture of our Senses, the fallacy of which we may avoid, by considering; that the Earth may as easily move, notwithstanding this pretended indisposition of its magnitude, as those much vaster Orbs of Sun and Stars. He that made it, could as well give motion to the whole, as to the parts; the constant agitation of which is discovered in natural productions: and to both as well as Rest to either: Neither will it need the assistance of an Intelligence to perpetuate the begun Rotation: Since according to the Indispensable Law of Nature [That every thing should continue in the state wherein it is, except something more powerful hinder it] it must persevere in Motion, unless obstructed by a Miracle. Neither can Gravity, which makes great bodies hard of Remove, be any hindrance to the Earth's motion: since even the Peripatetic Maxim, Nihil gravitat in suo loco, will exempt it from this indisposing quality; which is nothing but the tendency of its parts, which are ravished from it, to their desired Centre. And the French Philosophy will inform us, that the Earth as well as other bodies is indifferent in itself to Rest, or its contrary. I have done with this instance, and my Brevity in the following shall make some amends for my prolixity in this. He that would be informed in this subject of the Earth's Mobility, may find it largely and ingeniously discussed, in Galilaeo's systema Cosmicum.   

CHAP. X.  
Another instance of the deceptions of our Senses: which is of translating the Idea of our Passions to things without us. Properly and formally heat is not in the fire, but is an expression of our sentiment. Yet in propriety of speech the Senses themselves are never deceived, but only administer an occasion of deceit to the understanding: proved by reason, and the Authority of St. Austin.  
SEcondly the best Philosophy [the deserved Title of the Cartesian] derives all sensitive perception from Motion, and corporal impress; some account of which we have above given. Not that the Formality of it consists in material Reaction, as Master Hobbs affirms, totally excluding any immaterial concurrence: But that the representations of Objects to the Soul, the only animadversive principle, are conveyed by motions made upon the immediate Instruments of Sense. So that the diversity of our Sensations ariseth from the diversity of the motion or figure of the object; which in a different manner affect the Brain, whence the Soul hath its immediate intelligence of the quality of what is presented. Thus the different effects, which fire and water have on us, which we call heat and cold, result from the so differing configuration and agitation of their Particles: and not from, I know not what Chimerical beings, supposed to inhere in the objects, their cause, and thence to be propagated by many petty imaginary productions to the seat of Sense. So that what we term heat and cold, and other qualities, are not properly according to Philosophical rigour in the Bodies, their Efficients: but are rather Names expressing our passions; and therefore not strictly attributable to any thing without us, but by extrinsic denomination, as Vision to the Wall. This I conceive to be an Hypothesis, well worthy a rational belief: and yet is it so abhorrent from the Vulgar, that they would assoon believe Anaxagoras, that snow is black, as him that should affirm, it is not white; and if any should in earnest assert, that the fire is not formally hot, it would be thought that the heat of his brain had fitted him for Anticyra, and that his head were so to madness: For it is conceived to be as certain, as our faculties can make it, that the same qualities, which we resent within us, are in the object, their Source. And yet this confidence is grounded on no better foundation, than a delusory prejudice, and the vote of misapplyed sensations, which have no warrant to determine either one or other. I may indeed conclude, that I am formally hot or cold; I feel it. But whether these qualities are formally, or only eminently in their producent; is beyond the knowledge of the sensitive. Even the Peripatetic Philosophy will teach us, that heat is not in the Body of the Sun, but only virtually, and as in its cause; though it be the Fountain and great Distributour of warmth to the nether Creation: and yet none urge the evidence of sense to disprove it: Neither can it with any more Justice be alleged against this Hypothesis. For if it be so as Des-Cartes would have it; yet sense would constantly present it to us, as Now. We should find heat as infallible an attendant upon fire, and the increase thereof by the same degrees in our approach to the Fountain calefacient, and the same excess within the Visible substance, as Now; which yet I think to be the chief inducements to the adverse belief: For Fire (I retain the instance, which yet may be applied to other cases) being constant in its specifical motions in those smaller derivations of it, which are its instruments of action, and therefore in the same manner striking the sentient, though gradually varying according to the proportions of more or less quantity or agitation, etc. will not fail to produce the same effect in us, which we call heat, when ever we are within the Orb of its activity. And the heat must needs be augmented by proximity, and most of all within the Flame, because of the more violent motion of the particles there, which therefore begets in us a stronger sense. Now if this motive Energy, the Instrument of this active Element, must be called Heat; let it be so, I contend not. I know not how otherwise to call it: To impose names is part of the People's Charter, and I fight not with Words. Only I would not that the Idea of our Passions should be applied to any thing without us, when it hath its subject no where but in ourselves. This is the grand deceit, which my design is to detect, and if possible, to rectify. Thus we have seen two notorious instances of sensitive deception, which justify the charge of Petron. Arbiter. 
Fallunt nos oculi, vagique sensus  
Oppressâ ratione mentiuntur.  And yet to speak properly, and to do our senses right, simply they are not deceived, but only administer an occasion to our forward understandings to deceive themselves: and so though they are some way accessary to our delusion; yet the more principal faculties are the Capital offenders. Thus if the Senses represent the Earth as fixed and immovable; they give us the truth of their Sentiments: To sense it is so, and it would be deceit to present it otherwise. For [as we have shown] though it do move in itself; it rests to us, who are carried with it. And it must needs be to sense unalterably quiescent, in that our Rotation with it, prevents the variety of successive Impress; which only renders motion sensible. And so if we erroneously attribute our particular incommunicable sensations to things, which do no more resemble them then the effect doth its aequivocal cause; our senses are not in fault, but our precipitate judgements. We feel such, or such a sentiment within us, and herein is no cheat or misprision: 'tis truly so, and our sense concludes nothing of its Rise or Origine. But if hence our Understandings falsely deduct, that there is the same quality in the external Impressor; 'tis, it is criminal, our sense is innocent. When the Ear tingles, we really hear a sound: If we judge it without us, it's the fallacy of our judgements. The apparitions of our frighted Fancies are real sensibles: But if we translate them without the compass of our Brains, and apprehend them as external objects; it's the unwary rashness of our Understanding deludes us. And if our disaffected Palates resent nought but bitterness from our choicest viands, we truly taste the unpleasing quality, though falsely conceive it in that, which is no more than the occasion of its production. If any find fault with the novelty of the notion; the learned St. Austin stands ready to confute the charge: and they, who revere Antiquity, will derive satisfaction from so venerable a suffrage. He tells us, Si quis remum frangi in aquâ opinatur, &, cum aufertur, integrari; non malum habet internuncium, sed malus est judex. And onward to this purpose, The sense could not otherwise perceive it in the water, neither ought it: For since the Water is one thing, and the Air another; 'tis requisite and necessary, that the sense should be as different as the medium: Wherefore the Eye sees aright; if there be a mistake, 'tis the Judgement's the Deceiver. Elsewhere he saith, that our Eyes mis-inform us not, but faithfully transmit their resentment to the mind. And against the Sceptics, That it's a piece of injustice to complain of our senses, and to exact from them an account, which is beyond the sphere of their notice: and resolutely determines, Quicquid possuut videre oculi, verum vident. So that what we have said of the senses deceptions, is rigidly to be charged only on our careless Understandings, misleading us through the ill management of sensible informations. But because such are commonly known by the name of the Senses deceits (somewhat the more justifiably in that they administer the occasion) I have thought good to retain the usual way of speaking, though somewhat varying from the manner of apprehending.   

CHAP. XI.  
A fourth reason of our Ignorance and Error, viz. the fallacy of our Imaginations; an account of the nature of that faculty; Instances of its deceptions; Spirits are not in a place; Intellection, Volition, Decrees, &c. cannot properly be ascribed to God. It is not Reason that opposeth Faith, but Fancy: the interest which Imagination hath in many of our Opinions, in that it impresses a persuasion wiihout evidence.  
FOurthly, we err and come short of Science, because we are so frequently misled by the evil conduct of our Imaginations; whose irregular strength and importunity doth almost perpetually abuse us. Now to make a full and clear discovery of our Fancies deceptions; 'twill be requisite to look into the nature of that mysterious faculty. In which survey we must trace the Soul in the ways of her intellectual actions; whereby we may come to the distinct knowledge of what is meant by Imagination, in contradistinction to some other Powers. But first premising, that the Souls nature (at least as far as concerns our inquiry) consists in intelligibility: And secondly, that when we speak of Powers and Faculties of the Soul, we intent not to assert with the Schools, their real distinction from it, or each other, but only a modal diversity. Therefore I shall distribute Intellectual operations according to the known triple division, though with some difference of representation. The first is simple apprehension, which denotes no more, than the souls naked Intellection of an object, without either composition or deduction. The foundation of this act, as to materials, is sensitive perception. Now our simple apprehension of corporal objects, if present, we call Sense; if absent, we properly name it Imagination. Thus when we would conceive a Triangle, Man, Horse, or any other sensible; we figure it in our Fancies, and stir up there its sensible Idea. But in our notion of spirituals, we, as much as we can, denudate them of all material Phantasms; and thus they become the object of our Intellects, properly so called. Now all this while the soul is, as it were, silent; and in a more passive way of reception. But the second act advanceth propositions from simple intellections: and hereby we have the knowledge of the distinctions or identities of objective representations. Now here, as in the former, where the objects are purely material; the Judgement is made by the Imagination: if otherwise, we refer it to the Understanding. There is yet a third Act, which is a connecting of Propositions and deducing of Conclusions from them: and this the Schools call Discourse; and we shall not miscall it, if we name it, Reason. Now this, as it supposeth the two former, so is it grounded on certain congenite propositions; which I conceive to be the very Essentials of Rationality. Such are, Quodlibet est, vel non est; Impossibile est idem esse, & non esse; Non entis nulla sunt praedicata, & c. Not that every one hath naturally a formal and explicit notion of these Principles: For the Vulgar use them, without knowledge of them, under any such express consideration; But yet there was never any born to Reason without them. If any ask, how the Soul came by those foundation- Propositions: I return, as Quantity did by longum, latum, & profundum; they being the Essential annexes, or rather constitutives of it, as Reasonable. Now then, when the conclusion is deduced from the unerring dictates of our faculties; we say the Inference is Rational: But when from misapprehended, or ill-compounded phantasms; we ascribe it to the Imagination. So we see, there is a triple operation of the Fancy as well as Intellect; and these powers are only circumstantially different. In this method we intent a distinct, though short account, how the Imagination deceives us. First then, the Imagination, which is of simple perception, doth never of itself and directly misled us; as is at large declared in our former discourse of Sense. Yet is it the almost fatal means of our deception, through the unwarrantable compositions, divisions, and applications, which it occasions the second Act to make of the simple Images. Hence we may derive the Visions, Voices, Revelations of the Enthusiast: the strong Ideas of which, being conjured up into the Imagination by the heat of the melancholized brain, are judged exterior Realties; when as they are but motions within the Cranium. Hence Story is full of the wonders, it works upon Hypochondriacal Imaginants'; to whom the grossest absurdities are infallible certainties, and free reason an Impostor. That Groom, that conceited himself an Emperor, thought all as irrational as disloyal, that did not acknowledge him: And he, that supposed himself made of Glass; thought them all mad, that dis-believed him. But we pity, or laugh at those fatuous extravagants; while yet our selves have a considerable dose of what makes them so: and more sober heads have a set of misconceits, which are as absurd to an unpassionated reason, as those to our unabused senses. And, as the greatest counter-evidence to those distempered fancies is none: so in the more ordinary deceits, in which our Imaginations insensibly engage us, we give but little credit to the uncorrupted suggestions of the faculty, that should disabuse us. That the Soul and Angels are devoid of quantitative dimensions, hath the suffrage of the most; and that they have nothing to do with grosser locality, is as generally opinioned: But who is it, that retains not a great part of the imposture, by allowing them a definitive Ubi, which is still but Imagination? He that said, a thousand might dance on the point of a Needle, spoke but grossly; and we may as well suppose them to have wings, as a proper Ubi. We say, Spirits are where they operate: But strictly to be in a place, or ubi, is a material Attribute, and incompatible with so depurate a Nature. We ask not, in what place a thought is, nor are we solicitous for the Ubi of Virtue, or any other Immaterial accident. Relations, Ubications, Duration, the vulgar Philosophy admits into the list of something; and yet to inquire in what place they are, were a soloecism. So that, if to be and to be in a place be not reciprocal; I know not why spirits may not be exempted, having as much to plead from the purity of their nature, as any thing but one, within the circle of being. And yet Imagination stands so strongly against the notion, that it cannot look for the favour of a very diffusive entertainment. But we are more dangerously deceived, when judging the Infinite Essence by our narrow selves; we ascribe Intellections, Volitions, Decrees, Purposes, and such like Immanent actions to that nature, which hath nothing in common with us, as being infinitely above us. Now to use these as Hypotheseis, as himself in his Word, is pleased to low himself to our capacities, is allowable: But a strict and rigorous imputation is derogatory to him, and arrogant in us. To say, that God doth eminently contain all those effects in his glorious simple Essence, that the creature can produce or act by such a faculty, power, or affection; is to affirm him to be ● what he is, Infinite. Thus, to conceive that he can do all those things in the most perfect manner, which we do upon understanding, willing, and decreeing; is an apprehension suitable to his Idea: But to fix on him the formality of faculties, or affections; is the Imposture of our Fancies, and contradictory to his Divinity. 'Tis this deception misleads the contending world; and is the Author of most of that darkness and confusion, that is upon the face of the Quinquarticular debates. Now then, we being thus obnoxious to fallacy in our apprehensions and judgements, and so often imposed upon by these deceptions; our Inferences and Deductions must needs be as unwarrantable, as our simple and compound thoughts are deceitful. Thus the reason of the far greatest part of mankind, is but an aggregate of mistaken phantasms; and in things not sensible a constant delusion. Yea the highest and most improved parts of Rationality, are frequently caught in the entanglements of a tenacious Imagination; and submit to its obstinate, but delusory Dictamen. Thus we are involved in inextricable perplexities about the Divine Nature, and Attributes; and in our reasonings about those sublimities are puzzled with contradictions, which are but the toyings of our Fancies, no absurdities to our more defaecate faculties. What work do our Imaginations make with Eternity and Immensity? and how are we graveled by their cutting Dilemmas? I'm confident many have thus imagined themselves out of their Religion; and run a ground on that more desperate absurdity, Atheism. To say, Reason opposeth Faith, is to scandalise both: 'Tis Imagination is the Rebel; Reason contradicts its impious suggestions. Nor is our Reason any more accountable for the Errors of our Opinions; then our holiness for the vitiosity of our Lives: And we may as well say, that the Sun is the cause of the shadow, which is the effect of the intercepting opacity, as either. Reason and Faith are at perfect Unisons: The disharmony is in the Fancy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a saying of Plato's; and well worthy a Christian subscription, Reason being the Image of the Creator's Wisdom copied out in the Creature. Though indeed, as 'tis now in the subject, 'tis but an amassment of imaginary conceptions, praejudices, ungrounded opinions, and infinite Impostures; and 'tis no wonder, if these are at odds with the Principles of our belief: But all this is but apish Sophistry; and to give it a Name so Divine and excellent, is abusive and unjust.  
There is yet another as deplorable a deceit of our Imaginations, as any: which is, its impressing a strong persuasion of the Truth of an Opinion, where there is no evidence to support it. And if it be such, as we never heard questioned or contradicted; 'tis then held as indubitate, as first principles. Thus the most of mankind is led by opinionative impulse; and Imagination is predominant. Hence we have an ungrounded credulity cried up for faith; and the more vigorous impressions of Fancy, for the Spirits motions. These are the grand delusions of our Age, and the highest evidence of the Imaginations deceptions. This is the spirit, that works in the children of Fancy; and we need not seek to remoter resolutions. But the excellent Dr. H. More hath followed Enthusiastic effects to their proper Origine, and prevented our endeavours of attempting it. His Discourse of Enthusiasm completely makes good the Title; and 'tis as well a Victory, as a Triumph.   

CHAP. XII.  
A fifth Reason, the praecipitancy of our Understandings; the reason of it. The most close engagement of our minds requisite to the finding of truth; the difficulties of the performance of it. Two instances of our praecipitating; as the concluding thing impossible, which to Nature are not so; and the joining Causes with irrelative Effects.  
§. 5. AGain another account of the shortness of our Reasons and easiness of deception, is, the forwardness of our Understandings assent, to slightly examined conclusions, contracting many times a firm and obstinate belief from weak inducements; and that not only in such things, as immediately concern the sense, but in almost every thing that falls within the scope of our enquiry. For the declarement of this, we are to observe, That every being uncessantly aspires to its own perfection, and is restless till it obtain it; as is the trembling Needle, till it find it's beloved North. Now the perfection of a Faculty is Union with its Object, to which its respective actions are directed, as the scope and term of its endeavours. Thus our Understanding being perfected by Truth, with all the impatience, which accompanies strong desire, breathes after its enjoyment. But now the good and perfection of being, which every thing reacheth at, must be known, and that in the particular instances thereof; or else 'tis not attained: and if it be mistaken, that being courts deceit and its own delusion. Now this Knowledge of their Good, was at first as natural to all things, as the desire on't: otherwise this innate propension would have been as much a torment and misery to those things that are capable of it, as a needless impertinency to all others. But Nature shoots not at Rovers. Even inanimates, though they know not their perfection themselves, yet are they not carried on by a blind unguided impetus: But that which directs them, knows it. The next orders of being have some sight of it themselves: And man most perfectly had it, before the touch of the Apple. So then beside this general propensity to Truth, the Understanding must know what is so, before it can entertain it with assent. The former we possess (it may be) as entirely as when Nature gave it us: but of the latter little, but the capacity: And herein have we made ourselves of all creatures the most miserable. And now such a multitude, such an Infinite of uncertain opinions, bare probabilities, specious falsehoods, spreading themselves before us, and soliciting our belief; and we being thus greedy of Truth, and yet so unable to discern it: It cannot be, that we should reach it any otherwise, then by the most close meditation and engagement of our minds; by which we must endeavour to estrange our assent from every thing, which is not clearly, and distinctly evidenced to our faculties. But now, this is so difficult; and as hath been intimated, so almost infeasable; that it may well drive modesty to despair of Science. For though possibly Assiduity in the most fixed cogitation be no trouble or pain to immaterialized spirits; yet is it more, than our embodied souls can bear without lassitude or distemper. For in this terrestrial state there are few things transacted, even in our Intellectual part, but through the help and furtherance of corporal Instruments; which by more than ordinary usage lose their edge and fitness for action, and so grow inept for their respective destinations. Upon this account our senses are dulled and spent by any extraordinary intention; and our very Eyes will ache, if long fixed upon any difficultly discerned object. Now though Meditation be to be reckoned among the most abstracted operations of our minds; yet can it not be performed without a considerable proportion of Spirits to assist in the Action, though indeed such as are furnished out of the bodies purer store. This I think to be hence evidenced; in that fixed seriousness herein, heats the brain in some to distraction, causeth an aching and diziness in founder heads, hinders the works of Nature in its lower and animal functions, takes away or lessens pain in distempered parts, and seldom leaves any but under a weary some dullness, and inactivity; which I think to be arguments of sufficient validity to justify our assent to this, that the spirits are employed in our most intense cogitations, yea in such, whose objects are most elevated above material. Now the managing and carrying on of this work by the Spirits instrumental co-efficiency requires, that they be kept together without distraction or dissipation; that so they may be ready to receive and execute the orders and commissions of the commanding faculty. If either of these happen, all miscarries: as do the works of Nature, when they want that heat, which is requisite for their intended perfection. And therefore, for the prevention of such inconveniences in meditation, we choose recess and solitude. But now if we consider the volatile nature of those officious Assistants, and the several causes which occur continually, even from the mere Mechanism of our Bodies to scatter and disorder them, besides the excursions of our roving fancies (which cannot be kept to a close attendance); it will be found very hard to retain them in any long service, but do what we can, they'll get loose from the Minds Regimen. So that it's no easy matter to bring the body to be what it was intended for, the Souls servant; and to confine the imagination, of as facile a performance, as the Goteham's design of hedging in the Cuckoo. And though some constitutions are genially disposited to this mental seriousness; yet they can scarce say, Nos numeri sumus: yea in the most advantaged tempers, this disposition is but comparative; when as the most of men labour under disadvantages, which nothing can rid them of, but that which loosens them from this mass of flesh. Thus the boiling blood of youth, fiercely agitating the fluid Air, hinders that serenity and fixed stayedness, which is necessary to so severe an intentness: And the frigidity of decrepit age is as much its enemy, not only through penury of spirits, but by reason of its clogging them with its dulling moisture. And even in the temperate zone of our life, there are few bodies at such an aequipoiz of humours; but that the prevalency of some one indisposeth the spirits for a work so difficult and serious: For temperamentum ad pondus, may well be reckoned among the three Philosophical unattainables. Besides, the bustle of business, the avocations of our senses, and external pleasures, and the noise and din of a clamorous world are impediments not to be mastered by feeble endeavours. And to speak the full of my Sentiments, I think never Man could boast it, without the Precincts of Paradise; but He, that came to gain us a better Eden than we lost. So then, to direct all this to our end, the mind of man being thus naturally amorous of, and impatient for Truth, and yet averse to, and almost incapacitated for, that diligent and painful search, which is necessary to its discovery; it must needs take up short, of what is really so, and please itself in the possession of imaginary appearances, which offering themselves to its embraces in the borrowed attire of that, which the enamoured Intellect is in pursuit of, our impatient minds entertain these counterfeits, without the least suspicion of their cozenage. For as the Will, having lost its true and substantial Good, now courts the shadow, and greedily catches at the vain shows of superficial bliss: so our no less degenerate understandings having suffered as sad a divorce from their dearest object, are as forward to defile themselves with every meretricious semblance, that the variety of opinion presents them with. Thus we see the inconsiderate vulgar, prostrating their assent to every shallow appearance: and those, who are beholden to Prometheus for a finer mould, are not furnished with so much truth as otherwise they might be owners of, did not this precipitancy of concluding prevent them: As 'tis said of the industrious Chemist, that by catching at it too soon, he lost the long expected treasure of the Philosophical Elixir. I'll illustrate this Head by a double instance, and close it.  
1. Hence it is, that we conclude many things within the list of Impossibilities, which yet are easy Feasables. For by an unadvised transiliency leaping from the effect to its remotest cause, we observe not the connexion through the interposal of more immediate causalities; which yet at last bring the extremes together without a Miracle. And hereupon we hastily conclude that impossible, which we see not in the proximate capacity of its Efficient. Hence, that a single Hair should root up an Oak (which the Mathematics teach us to be possible) will be thought fit to be numbered with the story of the Brazenhead, or that other of the wishing Hat. The relation of Archimedes' lifting up the ships of Marcellus, among many finds but little more credit, then that of the Giants shouldering Mountains: And his other exploits sound no better to common Ears, than those of Amadis de Gaul, and the Knight of the Sun. And yet Mathematicians know, that by multiplying of Mechanical advantages, any power may conquer any resistance, and the great Syracusian wit wanted but Tools, and a place to stand on, to remove the Earth. So the brag of the Ottoman, that he would throw Malta into the Sea, might be performed at an easier rate, then by the shovels of his janissaries. And from this last noted head, ariseth that other of joining causes with irrelative effects, which either refer not at all unto them, or in a remoter capacity. Hence the Indian conceived so grossly of the Letter, that discovered his Theft; and that other, who thought the Watch an Animal. From hence grew the impostures of charms, and amulets, and other insignificant ceremonies; which to this day impose upon common belief, as they did of old upon the Barbarism of the incultivate Heathen. Thus effects unusual, whose causes run under ground, and are more remote from ordinary discernment, are noted in the Book of Vulgar Opinion, with Digitus Dei, or Daemonis; though they owe no other dependence to the first, than what is common to the whole Syntax of beings, nor yet any more to the second, than what is given it by the imagination of those unqualifi'd Judges. Thus every unwonted Meteor is portentous; and the appearance of any unobserved Star, some divine Prognostic. Antiquity thought Thunder the immediate voice of jupiter, and impleaded them of impiety, that referred it to natural causalities. Neither can there happen a storm, at this remove from Antique ignorance, but the multitude will have the Devil in't.   

CHAP. XIII.  
The sixth Reason discoursed of, viz. the interest which our Affections have in our Dijudications. The cause why our Affections misled us; several branches of this mentioned; and the first, viz Constitutional Inclination largely insisted on.  
AGain we owe much of our Error and Intellectual scarcity to the Interest in, and power which our affections have over, our so easily seducible Understandings. And 'tis a truth well worthy the Pen, from which it dropped; Periit judicium, ubi res transiit in Affectum. That jove himself cannot be wise and in Love; may be understood in a larger sense, than Antiquity meant it. Affection bribe's the Judgement to the most notorious inequality; and we cannot expect an equitable award, where the Judge is made a Party: So that, that Understanding only is capable of giving a just decision, which is, as Aristotle saith of the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But where the Will, or Passion hath the casting voice, the case of Truth is desperate. And yet this is the miserable disorder, into which we are lapsed: The lower Powers are gotten uppermost; and we see like men on our heads, as Plato observed of old, that on the right hand, which indeed is on the left. The Woman in us, still prosecutes a deceit, like that begun in the Garden: and our Understandings are wedded to an Eve, as fatal as the Mother of our miseries. And while all things are judged according to their suitableness, or disagreement to the Gusto of the fond Feminine; we shall be as far from the Tree of Knowledge, as from that, which is guarded by the Cherubin. The deceiver soon found this soft place of Adam's; and Innocency itself did not secure him from this way of seduction. The first deception entered in at this Postern, and hath ever since kept it open for the entry of Legion: so that we scarce see any thing now but through our Passions, the most blind, and sophisticate things about us. Thus the Monsters which story relates to have their Eyes in their breasts, are pictures of us in our invisible selves. Our Love of one Opinion induceth us to embrace it; and our Hate of another, doth more than fit us, for its rejection: And, that Love is blind, is extensible beyond the object of Poetry. When once the affections are engaged, there's but a short step to the Understanding: and, Facilè credimus quod volumus, is a truth, that needs not plead Authority to credit it.  
The reason, I conceive, is this: Love as it were uniting the Object to the Soul, gives it a kind of Identity with us; so that the beloved Idea is but ourselves in another Name: and when self is at the bar, the sentence is not like to be impartial: For every man is naturally a Narcissus, and each passion in us, no other but self-love sweetened by milder Epithets. We can love nothing, but what is agreeable to us; and our desire of what is so, hath its first inducement from within us: Yea, we love nothing but what hath some resemblance within ourselves; and whatever we applaud as good or excellent, is but self in a transcript, and è contrà. Thus, to reach the highest of our Amours, and to speak all at once: We love our friends, because they are our Image; and we love our God, because we are his. So then, the beloved Opinion being thus wedded to the Intellect; the case of our espoused self becomes our own: And when we weigh ourselves, justice doth not use to hold the balance. Besides, all things being double-handed, and having the appearances both of Truth, and Falsehood; where our affections have engaged us, we attend only to the former, which we see through a magnifying Medium: while looking on the latter, through the wrong end of the Perspective, which scants their dimensions, we neglect and contemn them. Yea, and as in corrupt judicial proceedings, the forestalled Understanding passes a peremptory sentence upon the single hearing of one Party; and so comes under the Poet's censure of him, Qui statuit aliquid parte inauditâ alterâ.  
But to give a more particular account of this Gullery; Our affections engage us as by our Love to ourselves, so by our Love to others. Of the former we have the observable instances of natural disposition, Custom and Education, Interest, and our proper Invention: Of the latter in that Homage, which is paid to Antiquity, and Authority. I take them up in order.  
1. Congruity of Opinions, whether true or false, to our natural constitution, is one great incentive to their belief, and reception: and in a sense too the complexion of the mind, as well as manners, follows the Temperament of the Body. Thus some men are genially disposited to some Opinions, and naturally as averse to others. Some things we are inclined to love, and we know not why: Others we disesteem, and upon no better account than the Poet did Sabidius, Hoc tantùm possum dicere, Non amo te. Some faces at first sight we admire and dote on: others, in our impartial apprehensions no less deserving our esteem, we can behold without resentment; and it may be with an invincible disregard. I question not, but intellectual representations are received by us, with as an unequal a Fate upon a bare Temperamental Relish or Disgust: And I believe the Understanding hath its Idiosyncrasies', as well as other faculties. Some men are made to superstition, others to frantic Enthusiasm; the former by the cold of a timorous heart, the latter by the heat of a temerarious brain: And there are natures, as fatally averse to either. And the opinions, which are suited to their respective tempers, will be sure to find their welcome, and to grow without manure. Your dull phlegmatic Souls are taken with the dulness of sensible doctrines: and the more Mercurial Geniuses calculated to what is more refined, and Intellectual. Thus opinions have their Climes and National diversities: And as some Regions have their proper Vices, not so generally found in others; so have they their mental depravities, which are drawn in with the common air of the Country. And I take this for one of the most considerable causes of the diversity of Laws, Customs, Religions, natural and moral doctrines, which is to be found in the divided Regions of the inhabited Earth. And therefore I wonder not at the Idolatry of the jews of old, or of the several parts of the world to this day, nor at the sensual expectations of the Musselmen, nor at the fopperies of the superstitious Romanists, nor the ridiculous devotions of the deluded Indians: since that the most senseless conceits and fooleries cannot miss of Harbour, where affection, grown upon the stock of a depraved constitution, hath endeared them. And if we do but more nearly look into our faculties, beginning our survey from the lowest dregs of sense, even those which have a nearer commerce with matter, and so by steps ascend to our more spiritualised selves: we shall throughout discover how constitutional partiality sways us. Thus to one Palate that is sweet, desirable, and delicious, which to another is odious and distasteful; or more compendiously in the Proverb, One man's meat is another's poison. Thus what to one is a most grateful odour, to another is noxious and displeasant; 'twere a misery to some to lie stretched on a bed of Roses: And in the sense of life; that's a welcome touch to one, which is disagreeing to another. And yet to rise a little higher to the nobler pair; the musical Airs, which one entertains with most delightful transports, to another are importune: and the objects, which one can't see without an Ecstasy, another is no more moved at, than a Statue. If we pass further, the fancies of men are so immediately diversified by the individual Crasis, that every man is in this a Phoenix; and owns something, wherein none are like him: and these are as many, as humane nature hath singulars. Now the fancies of the most, like the Index of a Clock, are moved but by the inward Springs and wheels of the corporal Machine; which even on the most sublimate Intellectuals is dangerously influential. And yet this sits at the Helm of the World's belief; and Vulgar Reason is no better than a more refined Imagination. So then the Senses, Fancy, and what we call Reason itself, being thus influenced by the Body's temperament, and little better than indications of it; it cannot be otherwise, but that this love of ourselves should strongly incline us in our most abstracted dijudications.   

CHAP. XIV.  
A second thing whereby our Affections engage us in Error, is the prejudice of Custom and Education. A third, Interest. The fourth, Love to our own Productions.  
2. ANother genuine derivation of this selfish fondness, by reason of which we miscarry of Science, is the almost insuperable prejudice of Custom, and Education: by which our minds are encumbered, and the most are held in a Fatal Ignorance. Now could a man be composed to such an advantage of constitution, that it should not at all adulterate the images of his mind; yet this second nature would alter the crasis of the Uuderstanding, and render it as obnoxious to aberrances, as now. And though in the former regard, the Soul were a pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yet custom and education will so blot and scribble on't, as almost to incapacitate it for after-impressions. Thus we judge all things by our anticipations; and condemn or applaud them, as they agree or differ from our education-prepossessions. One Country laughs at the Laws, Customs, and Opinions of another, as absurd and ridiculous; and the other is as charitable to them, in its conceit of theirs. This confirms the most sottish Idolaters in their accustomed adorations, beyond the conviction of any thing, but Doomsday. The impressions of a barbarous education are stronger in them, than nature; when in their cruel worships they lance themselves with knives, and expose their harmless Infants to the flames as a Sacrifice to their Idols. And 'tis on this account, that there's no Religion so irrational, but can boast its Martyrs. This is it, which befriends the Talmud and Alcoran; and did they not owe their credit more to it, then to any rational inducement, we might expect their ashes: whereas Education hath so rooted these misbelievers in their ungrounded faith, that they may assoon be plucked from themselves, as from their obstinate adherencies; and to convert a Turk, or jew, may be well a phrase for an attempt impossible. We look for it only from him, to whom our Impossibles are none. And 'tis to be feared, that Christianity itself by most, that have espoused it, is not held by any better tenure. The best account that many can give of their belief, is, that they were bred in it; which indeed is no better, then that which we call, the Woman's Reason. And thousands of them, whom their profession, and our charity styles Christians, are driven to their Religion by custom and education, as the Indians are to Baptism; that is, like a drove of Cattle to the water. And had our Stars determined our nativities among the Enemies of the Cross, and theirs under a Christian horoscope; in all likelihood Antichristianism had not been the object of our aversion, nor Christianity of theirs: But we should have exchanged the Scene of our belief with that of our abode and breeding. There is nothing so monstrous, to which education cannot form our ductile minority; it can lick us into shapes beyond the monstrosities of those of Africa. And as King james would say of Parliaments; it can do any thing, but make a man a woman. For our initial age is like the melted wax to the prepared Seal, capable of any impression from the documents of our Teachers. The halfmoon or Cross, are indifferent to its reception; and we may with equal facility write on this rasa Tabula, Turk, or Christian. We came into the world like the unformed Cub; 'tis education is our Plastic: we are baptised into our opinions by our Juvenile nurture, and our growing years confirm those unexamined Principles. For our first task is to learn the Creed of our Country; and our next to maintain it. We seldom examine our Receptions, more than children their Catechisms; For Implicit faith is a virtue, where Orthodoxy is the object. Some will not be at the trouble of a Trial: others are scared from attempting it. If we do, 'tis not by a Sunbeam or ray of universal light; but by a flame that's kindled by our affections, and fed by the fuel of our anticipations. And thus like the Hermit, we think the Sun shines no where, but in our Cell; and all the world to be in darkness but ourselves. We judge truth to be circumscribed by the confines of our belief, and the doctrines we were brought up in: and with as ill manners, as those of China, repute all the rest of world, Monoculous. So that what some Astrologers say of our Fortunes and the passages of our lives; may by the allowance of a Metaphor be said of our Opinions: That they are written in our stars, being to the most as fatal as those involuntary occurrences, and as little in their Power as the placits of destiny. We are bound to our Country's opinions, as to its laws: and an accustomed assent is tantamount to an infallible conclusion. He that offers to descent, shall be outlawed in his reputation: and the fear of guilty Cain, shall be fulfilled on him, who ever meets him shall slay him. Thus Custom and Education hath sealed the Canon; and he that adds or takes away from the Book of Orthodox belief, shall be more than in danger of an Anathema: And the Inquisition is not confined to the jurisdiction of the Triple-Crown. So we preposterously invert the Precept; holding fast what hath the Vote of our antedating apprehensions, we try all things by these our partial Prolepses. He that dares do otherwise, is a Rebel to Orthodoxy; and exposeth his credit to Sequestration. Thus Custom conciliates our esteem to things, no otherwise deserving it: what is in fashion, is handsome and pleasant; though never so uncouth to an unconcerned beholder. Their antic deckings with feathers is as comely in the account of those barbarous Nations, which use them; as the Ornaments of Lace, and Ribbon, are in ours. And the plucking off the shoe is to the japanners as decent a salutation; as the uncovering of the head is to us, and their abhorred neighbours. On the other hand we start and boggle at what is unusual: and like the Fox in the fable at his first view of the Lion, we cannot endure the sight of the bugbear, Novelty. Hence some innocent truths have been affixed with the reproach of Heresy: into which, because contrary to the inur'd belief, the violent rejecters would not endure a patient inspection: But as children frighted in the dark, who run away with an outcry from the Monsters of their own imaginations framing; and will not stay for the information of a better discovery: so they looking on them through their unadvised fears, and uncharitable suspicions; command their Understandings to a praecipitate flight, figuring their fancies to shapes monstrous and horrible, through which they make them the objects of their aversion. Hence there is no truth, but its adversaries have made it an ugly Vizard; by which it's exposed to the hate and disesteem of superficial examiners: And an opprobrious title with vulgar believers is as good as an Argument. 'Tis but writing the name, that customary receptions have discredited, under the opinions we dislike; and all other refutation is superfluous. Thus shallow apprehenders are frighted from many sober Verities; like the King of Arabs, who ran away from the smoking Mince-Py, apprehending some dangerous plot in the harmless steam. So then, while we thus mistake the infusions of education, for the principles of universal nature; we must needs fail of a scientifical Theory. And therefore the two Nations differing about the antiquity of their Language, made appeal to an undecisive experiment; when they agreed upon the trial of a child brought up among the wild Inhabitants of the Desert. The Language it spoke, had no reason to be accounted the most ancient and natural: And the lucky determination for the Phrygians by its pronouncing the word Beck, which signified bread in the dialect of that Country, they owed not to Nature, but the Goatherd; from which the exposed Infant, by accompanying that sort of animals, had learned it.  
3. Again, Interest, is another thing, by the magnetisme of which our affections are almost irresistibly attracted. It is the Pole, to which we turn, and our sympathising Judgements seldom decline from the direction of this Impregnant. Where Interest hath engaged us; like Hannibal, we'll find a way to verity, or make it. Any thing is a Truth, to one whose Interest it is, to have it so. And therefore Self-designers are seldom disappointed, for want of the speciousness of a cause to warrant them; in the belief of which, they do oft as really impose upon themselves, as industriously endeavour it upon others. With what an infinite of Lawsuits, controversies, and litigious cases doth the world abound? and yet every man is confident of the truth and goodness of his own. And as Mr. Hobbs observes, the reason that Mathematical demonstrations are uncontroverted, is; because Interest hath no place in those unquestionable verities: when as, did the advantage, of any stand against them, Euclids Elements would not pass with a Nemine contradicente. Sir H. Blunt tells us, that temporal expectations bring in droves to the Mahometan Faith; and we know the same holds thousands in the Romish. The Eagles will be, where the carcase is; and that shall have the faith of most, which is best able to pay them for't. An advantageous cause never wanted Proselytes. I confess, I cannot believe that all the learned Romanists profess against their conscience; but rather, that their Interest brings their consciences to their Profession: and self-advantage can as easily incline some, to believe a falsehood, as profess it. A good will, helped by a good wit can find truth any where: and, what the Chemists brag of their Elixir, it can transmute any metal into gold; In the hand of a skilful Artificer, in spite of the Adage, Ex quolibet ligno Mercurius. Though yet I think, that every Religion hath its bare Nominals: and that Pope was one with a witness, whose saying it was, Quantum nobis lucri peperit illa fabula de Christo!  
4. Besides, fourthly, Self-love engageth us for any thing, that is a Minerva of our own. We love the issues of our Brains, no less than those of our bodies: and fondness of our own begotten notions, though illegitimate, obligeth us to maintain them. We hug intellectual deformities, if they bear our Names; and will hardly by persuaded they are so, when ourselves are their Authors. If their Dam may be judge, the young Apes are the most beautiful things in Nature; and if we might determine it, our proper conceptions would be all voted Axioms. Thus than the Affections wear the breeches: and the Female rules, while our Understanding governs us, as the story saith Themistocles did Athens. So that to give the sum of all, most of the contests of the litigious world pretending for Truth, are but the bandyings of one man's affections against another's: in which, though their reasons may be foiled, yet their Passions lose no ground, but rather improve by the Antiperistasis of an opposition.   

CHAP. XV.  
5. Our Affections are engaged by our Reverence to Antiquity and Authority. This hath been a great hinderer of Theorical improvements; and it hath been an advantage to the Mathematics, and Mechanics Arts, that it hath no place in them. Our mistake of Antiquity. The unreasonableness of that kind of Pedantic Adoration. Hence the vanity of affecting impertinent quotations. The Pedantry on't is derided; the little improvement of Science through its successive derivations, and whence that hath happened.  
ANother thing, that engageth our affections to unwarrantable conclusions, and is therefore fatal to Science; is our doting on Antiquity, and the opinions of our Fathers. We look with a superstitious reverence upon the accounts of praeterlapsed ages: and with a supercilious severity, on the more deserving products of our own. A vanity, which hath possessed all times as well as ours; and the Golden Age was never present. For as in Statick experiment, an inconsiderable weight by virtue of its distance from the Centre of the Balance, will preponderate much greater magnitudes; so the most slight and chaffy opinion, if at a great remove from the present age, contracts such an esteem and veneration, that it outweighs what is infinitely more ponderous and rational, of a modern date. And thus, in another sense, we realize what Archimedes had only in Hypothesis; weighing a single grain against the Globe of Earth. We reverence gray-headed Doctrines; though feeble, decrepit, and within a step of dust: and on this account maintain opinions, which have nothing but our charity to uphold them. While the beauty of a Truth, as of a picture, is not acknowledged but at a distance; and that wisdom is nothing worth, which is not fetched from afar: wherein yet we oft deceive ourselves, as did that Mariner, who mistaking them for precious stones, brought home his ship fraught with common Pebbles from the remotest Indieses. Thus our Eyes, like the preposterous Animals, are behind us; and our Intellectual motions retrograde. We adhere to the determinations of our fathers, as if their opinions were entailed on us as their lands; or (as some conceive) part of the Parents soul were portioned out to his offspring, and the conceptions of our minds were ex traduce. The Sages of old live again in us; and in opinions there is a Metempsychosis. We are our reanimated Ancestors, and antedate their Resurrection. And thus, while every age is but another show of the former; 'tis no wonder, that Science hath not out-grown the dwarfishness of its pristine stature, and that the Intellectual world is such a Microcosm. For while we account of some admired Authors, as the Seths Pillars, on which all knowledge is engraven; and spend that time and study in defence of their Placits, which with more advantage to Science might have been employed upon the Books of the more ancient, and universal Author: 'Tis not to be admired, that Knowledge hath received so little improvement from the endeavours of many pretending promoters, through the continued series of so many successive ages. For while we are slaves to the Dictates of our progenitors; our discoveries, like water, will not run higher than the Fountains, from which they own their derivation. And while we think it so piaculous, to go beyond the Ancients; we must necessarily come short of genuine Antiquity, Truth; unless we suppose them to have reached perfection of Knowledge in spite of their aknowledgements of ignorance.  
Now if we inquire the reason, why the Mathematics, and Mechanic Arts, have so much got the start in growth of other Sciences: We shall find it probably resolved into this, as one considerable cause: that their progress hath not been retarded by that reverential awe of former discoveries, which hath been so great an hindrance to Theorical improvements. 'Twas never an heresy to out-limn Apelles; nor criminal to out-work the Obelisks. Galilaeus without a crime out-saw all Antiquity; and was not afraid to believe his eyes, in spite of the Optics of Ptolemy and Aristotle. 'Tis no discredit to that ingenious Perspicil, that Antiquity ne'er saw in't: Nor are we shy of assent to those celestial informations, because they were hid from ages. We believe the verticity of the Needle, without a Certificate from the days of old: And confine not ourselves to the sole conduct of the Stars, for fear of being wiser than our Fathers. Had Authority prevailed here, the Earth's fourth part had to us been none, and Hercules his Pillars had still been the worlds Non ultra: Seneca's Prophecy had yet been an unfulfilled Prediction, and one moiety of our Globes, an empty Hemisphere.  
In a sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is wholesome instruction; and becoming the Vote of a Synod: But yet, in common acceptation, it's an Enemy to Verity, which can plead the antiquity of above six thousand; and bears date from before the Chaos. For, as the Noble Lord Verulam hath noted, we have a mistaken apprehension of Antiquity; calling that so, which in truth is the world's Nonage. Antiquitas seculi est juventus Mundi. So that in such appeals, we fetch our knowledge from the Cradle; which though it be nearest to Innocence, it is so too to the fatal ruins which followed it. Upon a true account, the present age is the world's Grandaevity; and if we must to Antiquity, let multitude of days speak. Now for us to supersede further disquisition, upon the infant acquirements of those Juvenile endeavours, is foolishly to neglect the nobler advantages we are owners of, and in a sense to disappoint the expectations of him that gave them. Yet thus we prevent ourselves of Science; and our knowledge, though its Age write thousands, is still in its swadlings. For like Schoolboys, we give over assoon as we have learned as far as our Masters can teach us: And had not the undertake of some glorious Heroes prevented; Plato's year might have found us, where the days of Aristotle left us. For my part, I think it no such arrogance, as our Pedants account it; that almost two thousand years elapsed since, should weigh with the sixty three of the Stagirite. If we owe it to him, that we know so much; 'tis long of his Pedantic adorers that we know so little more. I can see no ground, why his Reason should be textuary to ours; or that God, or Nature, ever intended him an Universal Headship. It was another, in whom were hid all the Treasures of Wisdom and Knowledge: His reason only is the Yea and Amen; who is the Alpha and Omega, the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Twas this vain Idolising of Authors, which gave birth to that silly vanity of impertinent citations; and inducing Authority in things neither requiring, nor deserving it. That saying was much more observable, That men have beards, and women none; because quoted from Beza: and that other, Pax res bona est; because brought in with a, said St. Austin. But these ridiculous fooleries, to your more generous discerners, signify nothing but the Pedantry of the affected Sciolist. 'Tis an inglorious acquist to have our heads or Volumes laden, as were Cardinal Campeius his Mules, with old and useless luggage: And yet the magnificence of many high pretenders to Science, if laid open by a true discovery, would amount to no more than the old Boots and Shoes, of that proud, and exposed Ambassador. Methinks 'tis a pitiful piece of Knowledge, that can be learned from an Index; and a poor Ambition to be rich in the Inventory of another's Treasure. To boast a memory (the most that these Pedants can aim at) is but an humble ostentation. And of all the faculties, in which some Brutes outvie us, I least envy them an excellence in that; desiring rather to be a Fountain, than a Hogshead. 'Tis better to own a Judgement, though but with a Curta supellex of coherent notions; then a memory, like a Sepulchre, furnished with a load of broken and discarnate bones. Authorities alone with me make no number, unless Evidence of Reason stand before them: For all the Ciphers of Arithmetic, are no better than a single nothing. And yet this rank folly of affecting such impertinencies, hath overgrown our Times; and those that are Candidates for the repute of Scholars, take this way to compass it. When as multiplicity of reading, the best it can signify, doth but speak them to have taken pains for it: And this alone is but the dry, and barren part of learning, and hath little reason to denominate. A number of Receipts at the best can but make an Empiric.  
But again, to what is more perpendicular to our discourse, if we impartially look into the remains of Antique Ages; we shall find but little to justify so groundless a Tyranny, as Antiquity hath imposed on the enslaved world. For if we drive the Current of Science as high, as History can lead us; we shall find, that through its several successive derivations it hath still lain under such disadvantages, as have rendered any considerable accession unfeasable. And though it hath oft changed its Channel, by its remove from one Nation to another; yet hath it been little more altered, than a River in its passage through differing Regions, viz. in Name and Method. For the succeeding times still subscribing to, and copying out those, who went before them, with little more than verbal diversity; Science hath still been the same pitiful thing, though in a various Livery. Now if we look upon it, either in the hand of the superstitious Egyptian, fabulous and disputing Grecian, or as garrulous Roman: what hath it been, but only a pretty toy in an Hieroglyphic; a very slender something in a Fable; or an old nothing in a disputation? And though those former days have not wanted brave Wits, that have gallantly attempted, and made Essays worthy Immortality; yet by reason either of the unqualified capacities of the multitude, (who dote on things slight and trivial, neglecting what is more rare and excellent) or the clamorous assaults of envious and more popular opposers, they have submitted to Fate, and are almost lost in Oblivion. And therefore, as that great man, the Lord Bacon hath observed, Time as a River, hath brought down to us what is more light and superficial; while things more solid and substantial have been immersed. Thus the Aristotelian Philosophy hath prevailed; while the more excellent Hypotheses of Democritus and Epicurus have long lain buried under neglect and obloquy: and for aught I know might have slept for ever, had not the ingenuity of this age recalled them from their Urn. But it is somewhat collateral to my scope, as well as disproportioned to my abilities, to fall upon particular Instances of the defects and Errors of the Philosophy of the Ancients. The forementioned noble Advancer of Learning, whose name and parts might give credit to any undertaking; hath handsomely performed it, in his ingenious Novum Organum. And yet, because it may confer towards the discovery of how little our adherence to Antiquity befriends Truth, and the increase of Knowledge; as also how groundless are the Dogmatists high pretensions to Science: I shall adventure some considerations on the Peripatetic Philosophy; which hath had the luck to survive all others, and to build a fame on their Ruins.   

CHAP. XVI.  
Reflections on the Peripatetic Philosophy. The Generality of its Reception, no Argument of its deserts; the first charge against that Philosophy; that it is merely verbal. A Censure of the Peripatetic Jesuits. Materia prima in that Philosophy signifies nothing. A Parallel drawn between it and Imaginary Space: this latter pleads more for its reality. Their Form also is a mere word, and potentia Materia insignificant. An essay to detect Peripatetic Verbosity, by translating some definitions.  
THat Aristotle's Philosophy hath been entertained by the most; hath deceived the credulous into a conceit, that it's best: And its intrinsic worth hath been concluded from the Grandeur of its Retinue. But Seneca's determination, Argumentum pessimi Turba est, is more deserving our credit: and the fewest, that is the wisest, have always stood contradictory to that ground of belief; Vulgar applause by severer Wisdom being held a scandal. If the numerousness of a Train must carry it; Virtue may go follow Astraea, and Vice only will be worth the courting. The Philosopher deservedly suspected himself of vanity, when cried up by the multitude: And discreet apprehenders will not think the better of that Philosophy, which hath the common cry to vouch it. He that writ counter to the ginger in his Almanac, did with more truth foretell the weather: and he that shall write, Foul, in the place of the Vulgars', Fair; passes the juster censure. Those in the Fable, who were wet with the shower of folly, hooted at the wise men that escaped it, and pointed at their actions as ridiculous; because unlike their own, that were truly so. If the major Vote may cast it, Wisdom and Folly must exchange names; and the way to the one will be by the other. Nor is it the Rabble only, which are such perverse discerners; we are now a sphere above them: I mean the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of pretended Philosophers, who judge as oddly in their way, as the Rascality in theirs: and many a professed Retainer to Philosophy, is but an Ignoramus a in suit of second Notions. 'Tis such, that most revere the Relics of the Adored Sophy; and, as Artemesia did those of Mausolus, passionately drink his ashes. Whether the Remains of the Stagirite deserve such Veneration, we'll make a brief enquiry.  
1. That the Aristotelian Philosophy is an huddle of words and terms insignificant, hath been the censure of the wisest: And that both its Basis and Superstructure are Chimaerical; cannot be unobserved by them, that know it, and are free to judge it. 'Tis a Philosophy, that makes most accurate Inspections into the Creatures of the Brain; and gives the exactest Topography of the Extramundane spaces. Like our late Politicians, it makes discoveries, and their objects too; and deals in beings, that are nothing beholden to the Primitive Fiat. Thus the same undivided Essence, from the several circumstances of its being and operations, is here multiplied into Legion, and emprov'd to a number of smaller Entities; and these again into as many Modes and insignificant formalities. What a number of words here have nothing answering them? and as many are imposed at random. To wrest names from their known meaning to Senses most alien, and to darken speech by words without knowledge; are none of the most inconsiderable faults of this Philosophy: To reckon them in their particular instances, would puzzle Archimedes. Now hence the genuine Ideas of the Mind are adulterate; and the Things themselves lost in a crowd of Names, and Intentional nothings. Thus these Verbosities do emasculate the Understanding; and render it slight and frivolous, as its objects. Me thinks, the late Voluminous Jesuits, those Laplanders of Peripateticism, do but subtly trifle: and their Philosophic undertake are much like his, who spent his time in darting Cumming-seeds through the Eye of a Needle. One would think they were impregnated, as are the Mares in Cappadocia; they are big of words: their tedious Volumes have the Tympany, and bring forth the wind. To me, a cursus Philosophicus, is but an Impertinency in Folio; and the studying of them a laborious idleness. 'Tis here, that things are crumbled into notional Atoms; and the substance evaporated into an imaginary Aether. The Intellect, that can feed on this air, is a Chameleon; and a mere inflated skin. From this stock grew School-divinity, which is but Peripateticism in a Theological Livery. A School-man is the Ghost of the Stagirite, in a Body of condensed Air: and Thomas but Aristotle sainted. But to make good our charge against the Philosophy of the Schools, by a more close surveying it. That its Principles are sterile, unsatisfying Verbosities; cannot escape the notice of the most shallow Inquirer. To begin at the bottom; their Materia prima is a mere chimaera. If we can fix a determinate conceit of nothing; that's the Idea on't: And, Nec quid, nec quale, nec quantum, is as as apposite a definition of nothing, as can be. If we would conceive this Imaginary Matter: we must deny all things of it, that we can conceive, and what remains is the thing we look for. And should we allow it all, which its Assertors assign it, viz. Quantity interminate; 'tis still but an empty extended capacity, and therefore at the best, but like that Space, which we imagine was before the beginning of Time, and will be after the Universal Flames. 'Tis easy to draw a Parallelism between that Ancient, and this more Modern Nothing; and in all things to make good its resemblance to that Commentitious Inanity. The Peripatetic matter is a pure unactuated Power: and this conceited Vacuum a mere Receptibility. Matter is supposed indeterminate: and Space is so. The pretended first matter is capable of all forms: And the imaginary space is receptive of any body. The matter can be actuated at once but by a single Informant: and Space is replenished by one Corporal Inexistence. Matter cannot naturally subsist uninformed: And Nature avoids vacuity in space. The matter is ingenerate, and beyond corruption: And the space was before, and will be after either. The matter in all things is but one: and the space most uniform. Thus the Foundation-Principle of Peripateticism runs but parallel to an acknowledged nothing: and their agreement in essential characters makes rather an Identity, than a Parity; but that Imaginary space hath more to plead for its reality, than the matter hath, and herein only are they dissimilar. For that hath no dependence on the bodies which possess it; but was before them, and will survive them: whereas this essentially relies on the form, and cannot subsist without it. Which yet, me thinks, is little better than an absurdity: that the cause should be an Eleemosynary for its subsistence to its effect, and a nature posterior to, and dependent on itself. This dependentia a posteriori, though in a divers way of causality, my reason could never away with: Yea, one of their own, Oviedo a Spanish Jesuit, hath effectually impugned it. So then there's nothing real, answering this Imaginary Proteus; and Materia prima hath as much of being, as Mons aureus. But to take a step further, their Form is as obnoxious; and as dry a word, as the formentioned Nominal. I'll not spend time in an industrious confutation: The subject is dry, and I long to be out on't; with a note on its imaginary Origine, I'll leave it. It's source is as obscure, as Nile's; and Potentia materiae is a pitiful figment. Did it suppose any thing of the form to pre-exist in the matter, as the seminal of its being; 'twere tolerable sense to say it were educed from it. But by educing the affirmers only mean a producing in it, with a subjective dependence on its Recipient: a very fine signification of Eduction; which answers not the question whence 'tis derived, but into what it is received. The question is of the terminus à quo, and the answer of the subject. So that all that can be made of this power of the matter, is merely a receptive capacity: and we may as well affirm, that the world was educed out of the power of the imaginary space; and give that as a sufficient account of its Original. And in this language, to grow rich were to educe money out of the power of the Pocket. To make a full discovery of the jejune emptiness of these Philosophic Principles, were a task as easy for an ordinary undertaker; as it would be tedious to an Ingenious Reader. Gassendus hath excellently performed it, and, I am confident, to the conviction of those, whom nobler Principles have not yet emancipated from that degenerous slavery. I shall not attempt a work that hath been finished by such an Apelles. Only to give an hint more of this verbal emptiness; a short view of a definition or two will be current evidence: which, though in Greek or Latin they amuse us, yet a vernacular translation unmasks them; and if we make them speak English, the cheat is transparent. Light is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that Philosophy: In English, the Act of a perspicuous body. Sure Aristotle here transgressed his Topics: and if this definition be clearer, and more known than the thing defined; midnight may vie for conspicuity with noon. Is not light more known than this insignificant Energy? And what's a diaphanous body, but the Lights medium, the Air? so that light is the act of the Air: which definition spoils the Riddle; and makes it no wonder, a man should see by night as well as by day. Thus is light darkened by an illustration; and the Sun itself is wrapped up in obscuring clouds: As if light were best seen by darkness, as light inaccessible is known by Ignorance. If Lux be Umbra Dei; this definition is Umbra lucis. The Infant, that was last enlarged from its maternal cells; knows more what light is, than this definition teacheth. Again, that motion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. is as insignificant as the former. By the most favourable interpretation of that unintelligible Entelechy; It is but an act of a being in power, as it is in power: The construing of which to any real meaning, is beyond the criticisms of a Mother Tongue; except it describes our modern Acts of Parliaments. Sure that definition is not very conspicuous, whose Genus posed the Devil. The Philosopher, that proved motion by walking, did in that action better define it: And that puzzled Candidate, who being asked what a circle was, decribed it by the rotation of his hand; gave an account more satisfying. In some things we must indeed give an allowance for words of Art: But in defining obvious appearances, we are to use what is most plain and easy; that the mind be not misled by Amphibologies, or ill conceived notions, into fallacious deductions. To give an account of all the insignificancies of this Philosophy, would be almost to transcribe it; a task that I should never engage in, though I owed no account for my idle hours. 'Twill need a pardon from the Ingenious for the minutes already spent, though in a confutation.   

CHAP. XVII.  
2. Peripatetic Philosophy is litigious; it hath no settled constant signification of words; the inconveniences hereof. Aristotle intended the cherishing Controversies: proved by his own double testimony. Some of his impertinent arguings derided. Disputes retard, and are injurious to knowledge. Peripatetics are most exercised in the Controversal parts of Philosophy, and know little of the practical and experimental. A touch at School-Divinity.  
THat this Philosophy is litigious, the very spawn of disputations and controversies as undecisive as needless; is the natural result of the former: Storms are the products of vapours. For where words are imposed arbitrariously, having no stated real meaning; or else distorted from their common use, and known significations: the mind must needs be led into confusion and misprision; and so things plain and easy in their naked natures, made full of intricacy and disputable uncertainty. For we cannot conclude with assurance, but from clearly apprehended premises; and these cannot be so conceived, but by a distinct comprehension of the words out of which they are elemented. So that, where they are unfixt or ambiguous; our propositions must be so, and our deductions can be no better. One reason therefore of the uncontroverted certainty of Mathematical Science is; because 'tis built upon clear and settled significations of names, which admit of no ambiguity or insignificant obscurity. But in the Aristotelian Philosophy its quite otherwise: Words being here carelessly and abusively admitted, and as inconstantly retained; it must needs come to pass, that they will be diversely apprehended by contenders, and so made the subject of controversies, there are endless both for use and number. And thus being at their first step out of the way to Science, by mistaking in simple terms; in the progress of their inquiries they must needs lose both themselves, and the Truth, in a Verbal Labyrinth. And now the entangled disputants, as Master Hobbs ingeniously observeth, like Birds that came down the Chimney; betake them to the false light, seldom suspecting the way they entered: But attempting by vain, impertinent, and coincident distinctions, to escape the absurdity that pursues them: do but weary themselves with as little success, as the silly Bird attempts the window. The mis-stated words are the original mistake; and every other essay is a new one. Now these canting contests, the usual entertainment of the Peripatum, are not only the accidental vitiosities of the Philosophers; but the genuine issues of the Philosophy itself. And Aristotle seems purposely to intend the cherishing of controversal digladiations, by his own affectation of an intricate obscurity. Himself acknowledged it, when he said; his Physics were published, and not so: And by that double advice in his Topics 'tis as clear as light. In one place, he adviseth his Sectatours in disputations to be ambiguous: and in another, to bring forth any thing that occurs, rather than give way to their Adversary; Counsel very well becoming an Enquirer after Verity! Nor did he here advise them to any thing, but what he followeth himself, and exactly copies out in his practice. The multitudes of his lame, abrupt, equivocal, self-conttadicting expressions, will evidence it as to the first part: which who considers, may be satisfied in this; that if Aristotle found Nature's face under covert of a veil, he hath not removed the old, but made her a new one. And for the latter, his frequent slightness in arguing doth abundantly make it good. To instance, he proves the world to be perfect, because it consists of bodies; and that bodies are so, because they consist of a triple dimension; and that a triple dimension is perfect, because three are all; and that three are all, because when 'tis but one or two, we can't say all, but when 'tis three, we may: Is not this an absolute demonstration? We can say All at the number three: Therefore the world is perfect. Tobit went forth and his Dog followed him; therefore there's a world in the Moon, were an argument as Apodictical. In another place he proves the world to be but one: For were there another, our Earth would fall unto it. This is a pitiful deduction, from the mere prejudice of Sense; and not unlike theirs, who thought, if there were Antipodes, they must needs [as it's said of Erasmus] in Coelum descendere. As if, were there more worlds, each of them would not have its proper Centre. Elsewhere showing, why the Heavens move this way rather than another, he gives this for a reason: because they move to the more honourable; and before is more honourable than after. This is like the Gallant, who sent his man to buy an Hat, that would turn up behind. As if, had the Heavens moved the other way; that term had not been then before, which is now the contrary. This Inference is founded upon a very weak supposition, viz. That those alterable respects are realities in Nature; which will never be admitted by a considerate discerner. Thus Aristotle acted his own instructions; and his obsequious Sectators have super-erogated in observance. They have so disguised his Philosophy by obscuring Comments, that his revived self would not own it: And were he to act another part with mortals; he'd be but pitiful Peripatetic, every Sophister would out-talk him.  
Now this disputing way of Enquiry is so far from advancing Science; that 'tis no inconsiderable retarder: For in Scientifical discoveries many things must be considered, which the hurry of a dispute indisposeth for; and there is no way to truth, but by the most clear comprehension of simple notions, and as wary an accuracy in deductions. If the Fountain be disturbed, there's no seeing to the bottom; and here's an exception to the Proverb, 'Tis no good fishing for Verity in troubled waters. One mistake of either simple apprehension, or connexion, makes an erroneous conclusion. So that the precipitancy of disputation, and the stir and noise of Passions, that usually attend it; must needs be prejudicial to Verity: its calm insinuations can no more be heard in such a bustle, than a whisper among a crowd of Sailors in a storm. Nor do the eager clamours of contending Disputants, yield any more relief to eclipsed Truth; then did the sounding Brass of old to the labouring Moon. When it's under question, 'twere as good slip cross and pile, as to dispute for't: and to play a game at Chess for an opinion in Philosophy [as myself and an ingenious Friend have sometime sported] is as likely a way to determine. Thus the Peripatetic procedure is inept for Philosophical solutions: The Lot were as equitable a decision, as their empty Loquacities. 'Tis these nugacious Disputations, that have been the great hindrance to the more improveable parts of Learning: and the modern Retainers to the Stagirite have spent their sweat and pains upon the most litigious parts of his Philosophy; while those, that find less play for the contending Genius, are incultivate. Thus Logic, Physics, Metaphysics, are the burden of Volumes, and the daily entertainment of the Disputing Schools: while the more profitable doctrines of the Heavens, Meteors, Minerals, Animals; as also the more practical ones of Politics, and Economics, are scarce so much as glanced at. And the indisputable Mathematics, the only Science Heaven hath yet vouchsafed Humanity; have but few Votaries among the slaves of the Stagirite. What, the late promoters of the Aristotelian Philosophy, have writ on all these so fertile subjects; can scarce compare with the single disputes about Materia prima.  
Nor hath Humane Science monopolised the damage, that hath sprung from this Root of Evils: Theology hath been as deep a sharer. The Volumes of the Schoolmen, are deplorable evidence of Peripatetic depravations: And Luther's censure of that Divinity, Quam primum apparuit Theologia Scholastica, evanuit Theologia Crucis, is neither uncharitable, nor unjust. This hath mudded the Fountain of Certainty with notional and Ethnic admixtions; and plaited the head of Evangelical truth, as the jews did its Author's, with a Crown of thorns: Here, the most obvious Verity is subtilised into niceties, and spun into a thread indiscernible by common Optics, but through the spectacles of the adored Heathen. This hath robbed the Christian world of its unity and peace; and made the Church, the Stage of everlasting contentions: And while Aristotle is made the Centre of Truth, and Unity, what hope of reconciling? And yet most of these Scholastic controversies are ultimately resolved into the subtleties of his Philosophy: And me thinks an Athenian should not be the best guide to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Nor an Idolater to that God he neither knew nor owned. When I read the eager contests of these Notional Theologues, about things that are not; I cannot but think of the pair of wise ones, that fought for the middle: And me thinks many of their Controversies are such, as if we and our Antipodes, should strive who were uppermost; their title to Truth is equal. He that divided his Text into one part; did but imitate the Schoolmen in their coincident distinctions: And the best of their curiosities are but like paint on Glass, which intercepts and dies the light the more desirable splendour. I cannot look upon their elaborate trifles, but with a sad reflection on the degenerate state of our lapsed Intellects; and as deep a resentment, of the mischiefs of this School-Philosophy.   

CHAP. XVIII.  
3. It gives no account of the Phaenomena; those that are remoter, it attempts not. It speaks nothing pertinent in the most ordinary: It's circular, and general way of Solution. It resolves all things into occult qualities. The absurdity of the Aristotelian Hypothesis of the Heavens. The galaxy is no meteor: the Heavens are corruptible. Comets are above the Moon. The Sphere of fire derided. Aristotle convicted of several other false assertions.  
3. THe Aristotelian Hypotheses give a very dry and jejune account of Nature's Phaenomena. For as to its more mysterious reserves, Peripatetic enquiry hath left them unattempted; and the most forward notional Dictator's sit down here in a contented ignorance: and as if nothing more were knowable then is already discovered, they put stop to all endeavours of their Solution. Qualities, that were Occult to Aristotle, must be so to us; and we must not Philosophise beyond Sympathy and Antipathy: whereas indeed the Rarities of Nature are in these Recesses, and its most excellent operations Cryptick to common discernment. Modern Ingenuity expects Wonders from Magnetic discoveries: And while we know but its more sensible ways of working; we are but vulgar Philosophers, and not likely to help the World to any considerable Theories. Till the Fountains of the great deeps are broken up; Knowledge is not likely to cover the Earth as the waters the Sea. Nor is the Aristotelian Philosophy guilty of this sloth and Philosophic penury, only in remoter abstrusities: but in solving the most ordinary causalities, it is as defective and unsatisfying. Even the most common productions are here resolved into Celestial influences, Elemental combinations, active and passive principles, and such generalities; while the particular manner of them is as hidden as sympathies. And if we follow manifest qualities beyond the empty signification of their Names; we shall find them as occult, as those which are professedly so. That heavy Bodies descend by gravity, is no better an account than we might expect from a Rustic: and again, that Gravity is a quality whereby an heavy body descends, is an impertinent Circle, and teacheth nothing. The feigned Central alliciency is but a word, and the manner of it still occult. That the fire burns by a quality called heat; is an empty dry return to the Question, and leaves us still ignorant of the immediate way of igneous solutions. The accounts that this Philosophy gives by other Qualities, are of the same Gender with these: So that to say the Loadstone draws Iron by magnetic attraction, and that the Sea moves by flux and reflux; were as satisfying as these Hypotheses, and the solution were as pertinent. In the Qualities, this Philosophy calls manifest, nothing is so but the effects. For the heat, we feel, is but the effect of the fire; and the pressure, we are sensible of, but the effect of the descending body. And effects, whose causes are confessedly occult, are as much within the sphere of our Senses; and our Eyes will inform us of the motion of the Steel to its attrahent. Thus Peripatetic Philosophy resolves all things into Occult qualities; and the Dogmatists are the only Sceptics. Even to them, that pretend so much to Science, the world is circumscribed with a Gyges his Ring; and is intellectually invisible: And, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will best become the mouth of a Peripatetic. For by their way of disquisition there can no more be truly comprehended, then what's known by every common Ignorant: But ingenious inquiry will not be contented with such vulgar frigidities.  
But further, if we look into the Aristotelian Comments on the largest Volumes of the Universe: The works of the fourth day are there as confused and disorderly, as the Chaos of the first: and more like that, which was before the light, than the completely finished, and gloriously disposed frame. What a Romance is the story of those impossible concamerations, Intersections, Involutions, and feigned Rotations of solid Orbs? All substituted to salve the credit of a broken ill-contrived Systeme. The belief of such disorders above, were an advantage to the oblique Atheism of Epicurus: And such Irregularities in the Celestial motions, would lend an Argument to the Apotheiosis of Fortune. Had the world been coagmented from that supposed fortuitous Jumble; this Hypothesis had been tolerable. But could the doctrine of solid Orbs, be accommodated to Astronomical Phaenomena; yet to ascribe each Sphere an Intelligence to circumvolve it, were an unphilosophical desperate refuge: And to confine the blessed Genii to a Province, which was the Hell of Ixion, were to rob them of their Felicities. That the Galaxy is a Meteor, was the account of Aristotle: But the Telescope hath autoptically confuted it: And he, who is not Pyrrhonian to the disbelief of his Senses, may see; that it's no exhalation from the Earth, but an heap of smaller Luminaries. That the Heavens are void of corruption, is Aristotle's supposal: But the Tube hath betrayed their impurity; and Neoterick Astronomy hath found spots in the Sun. The discoveries made in Venus, and the Moon, disprove the Antique Quintessence; and evidence them of as course materials, as the Globe we belong to. The Perspicil, as well as the Needle, hath enlarged the habitable World; and that the Moon is an Earth, is no improbable conjecture. The inequality of its surface, Mountainous protuberance, the nature of its Maculae, and infinite other circumstances [for which the world's beholding to Galileo] are Items not contemptible: Hevelius hath graphically described it: That Comets are of nature Terrestrial, is allowable: But that they are materialled of vapours, and never flamed beyond the Moon; were a concession unpardonable. That in Cassiopaea was in the Firmament, and another in our age above the Sun. Nor was there ever any as low as the highest point of the circumference, the Stagyrite allows them. So that we need not be appalled at Blazing Stars, and a Comet is no more ground for Astrological presages then a flaming Chimney. The unparallelled Des-Cartes hath unridled their dark Physiology, and to wonder solved their Motions. His Philosophy gives them transcursions beyond the Vortex we breath in; and leads them through others, which are only known in an Hypothesis. Aristotle would have fainted before he had flown half so far, as that Eagle-wit; and have lighted on a hard name, or occult quality, to rest him. That there is a sphere of fire under the concave of the Moon, is a dream: And this, may be, was the reason some imagined Hell there, thinking those flames the Ignis Rotae. According to this Hypothesis, the whole Lunar world is a Torrid Zone; and on a better account, than Aristotle thought ours was, may be supposed inhabitable, except they are Salamanders which dwell in those fiery Regions. That the Reflection of the Solar Rays, is terminated in the Clouds; was the opinion of the Grecian Sage: But Lunar observations have convicted it of falsehood; and that planet receives the dusky light, we discern in its Sextile Aspect, from the Earth's benignity. That the Rainbow never describes more than a semicircle, is no creditable assertion; since experimental observations have confuted it. Gassendus saw one at Sunsetting, whose Supreme Arch almost reached our Zenith; while the Horns stood in the Oriental Tropics. And that Noble wit reprehends the School-Idol, for assigning fifty years at least between every Lunar Iris. That Caucasus enjoys the Sunbeams three parts of the Night's Vigils; that Danubius ariseth from the Pyrenaean Hills: That the Earth is higher towards the North: are opinions truly charged on Aristotle by the Restorer of Epicurus; and all easily confutable falsities. To reckon all the Aristotelian aberrances, and to give a full account of the lameness of his Hypotheses, would swell this digression into a Volume. The mentioned shall suffice us.   

CHAP. XIX.  
Aristotle's Philosophy inept for new discoveries; it hath been the Author of no one invention: It's founded on vulgarities, and therefore makes nothing known beyond them. The knowledge of Nature's outside confers not to practical improvements. Better hopes from the New Philosophy. A fifth charge against Aristotle's Philosophy, it is in many things impious, and self-contradicting: Instances of both propounded. The directing all this to the design of the discourse. A Caution, viz. that nothing is here intended in favour of novelty in Divinity; the reason why we may embrace what is new in Philosophy, while we reject them in Theologie.  
4. THe Aristotelian Philosophy is inept for New discoveries; and therefore of no accommodation to the use of life. That all Arts, and Professions are capable of maturer improvements; cannot be doubted by those, who know the least of any. And that there is an America of secrets, and unknown Peru of Nature, whose discovery would richly advance them, is more than conjecture. Now while we either sail by the Land of gross and vulgar Doctrines, or direct our Inquiries, by the Cynosure of mere abstract notions; we are not likely to reach the Treasures on the other side the Atlantic: The directing of the World the way to which, is the noble end of true Philosohpy. That the Aristotelian Physiology cannot boast itself the proper Author of any one Invention; is pregnant evidence of its infecundous deficiency: And 'twould puzzle the Schools to point at any considerable discovery, made by the direct, sole manuduction of Peripatetic Principles. Most of our Rarities have been found out by casual emergency; and have been the works of Time, and Chance, rather than of Philosophy. What Aristotle hath of Experimental Knowledge in his Books of Animals, or elsewhere; is not much transcending vulgar observation: And yet what he hath of this, was never learned from his Hypotheses; but forcibly fetched in to suffrage to them. And 'tis the observation of the Noble St. Alban; that that Philosophy is built on a few Vulgar Experiments: and if upon further enquiry, any were found to refragate, they were to be discharged by a distinction. Now what is founded on, and made up but of Vulgarities, cannot make known any thing beyond them. For Nature is is set a going by the most subtle and hidden Instruments; which it may be have nothing obvious which resembles them. Hence judging by visible appearances, we are discouraged by supposed Impossibilities which to Nature are none, but within her Sphere of Action. And therefore what shows only the outside, and sensible structure of Nature; is not likely to help us in finding out the Magnalia. 'Twere next to impossible for one, who never saw the inward wheels and motions, to make a watch upon the bare view of the Circle of hours, and Index: And 'tis as difficult to trace natural operations to any practical advantage, by the sight of the Cortex of sensible Appearances. He were a poor Physician, that had no more Anatomy, than were to be gathered from the Physiognomy. Yea, the most common Phaenomena can be neither known, nor improved, without insight into the more hidden frame. For Nature works by an Invisible Hand in all things: And till Peripateticism can show us further, than those gross solutions of Qualities and Elements; 'twill never make us Benefactors to the World, nor considerable Discoverers. But its experienced sterility through so many hundred years, drives Hope to desperation. We expect greater things from Neoterick endeavours. The Cartesian Philosophy in this regard hath shown the World the way to be happy. Me thinks this Age seems resolved to bequeath posterity somewhat to remember it: And the glorious Undertakers, wherewith Heaven hath blest our Days, will leave the world better provided than they found it. And whereas in former times such generous free-spirited Worthies were, as the Rare newly observed Stars, a single one the wonder of an Age: In ours they are like the lights of the greater size that twinkle in the Starry Firmament: And this last Century can glory in numerous constellations. Should those Heroes go on, as they have happily begun; they'll fill the world with wonders. And I doubt not but posterity will find many things, that are now but Rumours, verified into practical Realities. It may be some Ages hence, a voyage to the Southern unknown Tracts, yea possibly the Moon, will not be more strange than one to America. To them, that come after us, it may be as ordinary to buy a pair of wings to fly into remotest Regions; as now a pair of Boots to ride a journey. And to confer at the distance of the Indies by Sympathetick conveyances, may be as usual to future times, as to us in a litterary correspondence. The restauration of grey hairs to juvenility, and renewing the exhausted marrow, may at length be effected without a miracle: And the turning of the now comparatively desert world into a Paradise, may not improbably be expected from late Agriculture. Now those, that judge by the narrowness of former Principles, will smile at these Paradoxical expectations: But questionless those great Inventions, that have in these later Ages altered the face of all things; in their naked proposals, and mere suppositions, were to former times as ridiculous. To have talked of a new Earth to have been discovered, had been a Romance to Antiquity: And to sail without sight of Stars or shores by the guidance of a Mineral, a story more absurd, than the flight of Daedalus. That men should speak after their tongues were ashes, or communicate with each other in differing Hemisphears, before the Invention of Letters; could not but have been thought a fiction. Antiquity would not have believed the almost incredible force of our Canons; and would as coldly have entertained the wonders of the Telescope. In these we all condemn antique incredulity; and 'tis likely Posterity will have as much cause to pity ours. But yet notwithstanding this straightness of shallow observers, there are a set of enlarged souls that are more judiciously credulous: and those, who are acquainted with the fecundity of Cartesian Principles, and the diligent and ingenuous endeavours of so many true Philosophers; will despair of nothing.  
5. But again, the Aristotelian Philosophy is in some things impious, and inconsistent with Divinity; and in many more inconsistent with itself. That the Resurrection is impossible; That God understands not all things; That the world was from Eternity; That there's no substantial form, but moves some Orb; That the first Mover moves by an Eternal, Immutable Necessity; That, if the world and motion were not from Eternity, than God was Idle; were all the Assertions of Aristotle, which Theology pronounceth impieties. Which yet we need not strange at from one, of whom a Father saith, Nec Deum coluit nec curavit: Especially, if it be as Philoponus affirms, that he philosophised by command from the Oracle. Of the Aristotelian contradictions, Gassendus hath presented us with a Catalogue: We'll instance in a few of them. In one place he saith, The Planet's scintillation is not seen, because of their propinquity; but that of the rising and setting Sun is, because of its distance: and yet in another place he makes the Sun nearer us, than they are. He saith, that the Elements are not Eternal, and seeks to prove it; and yet he makes the world so, and the Elements its parts. In his Meteors he saith, no Dew is produced in the Wind; and yet afterwards admits it under the South, and none under the North. In one place he defines a vapour humid and cold; and in another humid and hot. He saith, the faculty of speaking is a sense; and yet before he allowed but five. In one place, that Nature doth all things best; and in another, that it makes more evil than good. And somewhere he contradicts himself within a line; saying, that an immovable Mover hath no principle of Motion. 'Twould be tedious to mention more; and the qualiiy of a digression will not allow it.  
Thus we have, as briefly as the subject would bear, animadverted on the so much admired Philosophy of Aristotle. The nobler Spirits of the Age, are disengaged from those detected vanities: And the now Adorers of that Philosophy are few, but such narrow souls, that know no other; Or if any of them look beyond the leaves of their Master, yet they try other Principles by a Jury of his, and scan Cartes with Genus and Species. From the former sort I may hope, they'll pardon this attempt; and for the latter, I value not their censure.  
Thus than we may conclude upon the whole, that the stamp of Authority can make Leather as current as Gold; and that there's nothing so contemptible, but Antiquity can render it august, and excellent. But, because the Fooleries of some affected Novelists have discredited new discoveries, and rendered the very mention suspected of Vanity at least; and in points Divine, of Heresy: It will be necessary to add, that I intent not the former discourse, in favour of any new-broached conceit in Divinity; For I own no Opinion there, which cannot plead the prescription of above sixteen hundred. There's nothing I have more sadly resented, than the phrenetick whimsies with which our Age abounds, and therefore am not likely to Patron them. In Theology, I put as great a difference between our New Lights, and Ancient Truths; as between the Sun, and an unconcocted evanid Meteor. Though I confess, that in Philosophy I'm a Seeker; yet cannot believe, that a Sceptic in Philosophy must be one in Divinity. Gospel-Light began in it Zenith; and, as some say the Sun, was created in its Meridian strength and lustre. But the beginnings of Philosophy were in a Crepusculous obscurity; and it's yet scarce past the Dawn. Divine Truths were most pure in their source; and Time could not perfect what Eternity began: our Divinity, like the Grandfather of Humanity, was born in the fullness of time, and in the strength of its manly vigour: But Philosophy and Arts commenced Embryo's, and are completed by Times gradual accomplishments. And therefore, what I cannot find in the leaves of former Inquisitours: I seek in the Modern attempts of nearer Authors. I cannot receive Aristotle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in so extensive an interpretation, as some would enlarge it to: And that discouraging Maxim, Nil dictum quod non dictum prius, hath little room in my estimation. Nor can I tie up my belief to the Letter of Solomon: Except Copernicus be in the right, there hath been something New under the Sun; I'm sure, later times have seen Novelties in the Heavens above it. I do not think, that all Science is Tautology: The last Ages have shown us, what Antiquity never saw; no, not in a Dream.   

CHAP. XX.  
It's queried whether there be any Science in the sense of the Dogmatists: (1) We cannot know any thing to be the cause of another, but from its attending it; and this way is not infallible; declared by instances, especially from the Philosophy of Des-Cartes. All things are mixed, and 'tis difficult to assign each Cause its distinct Effect. (2) There's no demonstration but where the contrary is impossible. We can scarce conclude so of any thing: Instances of supposed impossibles which are none. A story of a Scholar that turned Gipsy; and of the power of Imagination. Of one man's binding another's thoughts; and a conjecture at the manner of its performance.  
Confidence's of Science is one great reason, we miss it: whereby presuming we have it every where, we seek it not where it is; and therefore fall short of the object of our Enquiry. Now to give further check to Dogmatical pretensions, and to discover the vanity of assuming Ignorance; we'll make a short enquiry, whether there be any such thing as Science in the sense of its Assertors. In their notion then, it is the knowledge of things in their true, immediate, necessary causes: Upon which I'll advance the following Observations.  
1. All Knowledge of Causes is deductive: for we know none by simple intuition; but through the mediation of its effects. Now we cannot conclude, any thing to be the cause of another; but from its continual accompanying it: for the causality itself is insensible. Thus we gather fire to be the cause of heat, and the Sun of daylight: because where ever fire is, we find there's heat; and where ever the Sun is, Light attends it, and è contrà. But now to argue from a concomitancy to a causality, is not infallibly conclusive: Yea in this way lies notorious delusion. Is't not possible, and how know we the contrary, but, that something, which always attends the grosser flame, may be the cause of heat? and may not it, and its supposed cause, be only parallel effects? Suppose the fire had ne'er appeared, but had been still hid in smoke; and that heat did always proportionably increase and diminish, with the greater or less quantity of that fuliginous exhalation: should we ever have doubted, that smoke was the cause on't? Suppose we had never seen more Sun, then in a cloudy day, and that the lesser lights had ne'er shown us their lucid substance; Let us suppose the day had always broke with a wind, and had proportionably varied, as that did: Had not he been a notorious Sceptic, that should question the causality? But we need not be beholding to such remote suppositions: The French Philosophy furnishes us with a better instance. For, according to the Principles of the illustrious Des-Cartes, there would be light, though the Sun and Stars gave none; and a great part of what we now enjoy, is independent on their beams. Now if this seemingly prodigious Paradox, can be reconciled to the least probability of conjecture, or may it be made but a tolerable supposal; I presume, it may then win those that are of most difficil belief, readily to yield; that causes in our account the most palpable, may possibly be but uninfluential attendants; since that there is not an instance can be given, wherein we opinion a more certain efficiency. So then, according to the tenor of that concinnous Hypothesis, light being caused by the Conamen of the Matter of the Vortex, to recede from the Centre of its Motion: it is easily deducible, that were there none of that fluid Aether, which makes the body of the Sun in the Centre of our world, or should it cease from action; yet the conatus of the circling matter would not be considerably less, but according to the indispensable Laws of Motion, must press the Organs of Sense as now, though it may be not with so smart an impulse. Thus we see, how there might be Light before the Luminaries; and Evening and Morning before there was a Sun. So then we cannot infallibly assure ourselves of the truth of the causes, that most obviously occur; and therefore the foundation of scientifical procedure, is too weak for so magnificent a superstructure. Besides, That the World's a mass of heterogeneous subsistencies, and every part thereof a coalition of distinguishable varieties; we need not go far for evidence: And that all things are mixed, and Causes blended by mutual involutions; I presume, to the Intelligent will be no difficult concession. Now to profound to the bottom of these diversities, to assign each cause its distinct effects, and to limit them by their just and true proportions; are necessary requisites of Science: and he that hath compassed them, may boast he hath outdone humanity. But for us to talk of Knowledge, from those few indistinct representations, which are made to our grosser faculties, is a flatulent vanity.  
2. We hold no demonstration in the notion of the Dogmatist, but where the contrary is impossible: For necessary is that, which cannot be otherwise. Now, whether the acquisitions of any on this side perfection, can make good the pretensions to so high strained an infallibility, will be worth a reflection. And, me thinks, did we but compare the miserable scantness of our capacities, with the vast profundity of things; both truth and modesty would teach us a dialect, more becoming unbiased mortality. Can nothing be otherwise, which we conceive impossible, to be so? Is our knowledge, and things, so adequately commensurate, as to justify the affirming, that that cannot be, which we comprehend not? Our demonstrations are levied upon Principles of our own, not universal Nature: And, as my Lord Bacon notes, we judge from the Analogy of ourselves, not the Universe. Now are not many things certain by the Principles of one, which are impossible to the apprehensions of another? Thus some things our Juvenile reasons tenaciously adhere to; which yet our maturer Judgements disallow of: many things to mere sensible discerners are impossible, which to the enlarged principles of more advanced Intellects are easy verities: Yea, that's absurd in one Philosophy, which is a worthy Truth in another; and that's a demonstration to Aristotle, which is none to Des-Cartes. That every fixed star is a Sun; and that they are as distant from each other, as we from some of them; That the Sun, which lights us, is in the Centre of our World, and our Earth a Planet that wheels about it; That this Globe is a Star, only crusted over with the grosser Element, and that its Centre is of the same nature with the Sun; That it may recover its light again, and shine amids the other Luminaries; That our Sun may be swallowed up of another, and become a Planet: All these, if we judge by common Principles or the Rules of Vulgar Philosophy, are prodigious Impossibilities, and their contradictories, as good as demonstrable: But yet to a reason informed by Cartesianism; these have their probability. Thus, it may be, the grossest absurdities to the Philosophies of Europe, may be justifiable assertions to that of China: And 'tis not unlikely, but what's impossible to all Humanity, may be possible in the Metaphysics, and physiology of Angels. Now the best Principles, excepting Divine, and Mathematical, are but Hypotheses; within the Circle of which we may indeed conclude many things, with security from Error: But yet the greatest certainty, advanced from supposal, is still but Hypothetical. So that we may affirm, things are thus and thus, according to the Principles we have espoused: But we strangely forget ourselves, when we plead a necessity of their being so in Nature, and an Impossibility of their being otherwise.  
That one man should be able to bind the thoughts of another, and determine them to their particular objects; will be reckoned in the first rank of Impossibles: Yet by the power of advanced Imagination it may very probably be effected; and story abounds with Instances. I'll trouble the Reader but with one; and the hands from which I had it, make me secure of the truth on't. There was very lately a Lad in the University of Oxford, who being of very pregnant and ready parts, and yet wanting the encouragement of preferment; was by his poverty forced to leave his studies there, and to cast himself upon the wide world for a livelihood. Now, his necessities growing daily on him, and wanting the help of friends to relieve him; he was at last forced to join himself to a company of Vagabond Gypsies, whom occasionly he met with, and to follow their Trade for a maintenance. Among these extravagant people, by the insinuating subtlety of his carriage, he quickly got so much of their love, and esteem; as that they discovered to him their Mystery: in the practice of which, by the pregnancy of his wit and parts he soon grew so good a proficient, as to be able to outdo his Instructours. After he had been a pretty while well exercised in the Trade; there chanced to ride by a couple of Scholars who had formerly been of his acquaintance. The Scholars had quickly spied out their old friend, among the Gypsies; and their amazement to see him among such society, had well-nigh discovered him: but by a sign he prevented their owning him before that Crew: and taking one of them aside privately, desired him with his friend to go to an Inn, not far distant thence, promising there to come to them. They accordingly went thither, and he follows: after their first salutations, his friends inquire how he came to lead so odd a life as that was, and to join himself with such a cheating beggarly company. The Scholar-Gypsy having given them an account of the necessity, which drove him to that kind of life; told them, that the people he went with were not such Impostors as they were taken for, but that they had a traditional kind of learning among them, and could do wonders by the power of Imagination, and that himself had learned much of their Art, and improved it further than themselves could. And to evince the truth of what he told them, he said, he'd remove into another room, leaving them to discourse together; and upon his return tell them the sum of what they had talked of: which accordingly he performed, giving them a full account of what had passed between them in his absence. The Scholars being amazed at so unexpected a discovery, earnestly desired him to unriddle the mystery. In which he gave them satisfaction, by telling them, that what he did was by the power of Imagination, his Fancy binding theirs; and that himself had dictated to them the discourse, they held together, while he was from them: That there were warrantable ways of heightening the Imagination to that pitch, as to bind another's; and that when he had compassed the whole secret, some parts of which he said he was yet ignorant of, he intended to leave their company, and give the world an account of what he had learned.  
Now that this strange power of the Imagination is no Impossibility; the wonderful signatures in the Foetus caused by the Imagination of the Mother, is no contemptible Item. The sympathies of laughing & gaping together, are resolved into this Principle: and I see not why the fancy of one man may not determine the cogitation of another rightly qualified, as easily as his bodily motion. This influence seems to be no more unreasonable, then that of one string of a Lute upon another; when a stroke on it causeth a proportionable motion in the sympathising consort, which is distant from it and not sensibly touched. Now if this notion be strictly verifiable; 'twill yield us a good account how Angels inject thoughts into our minds, and know our cogitations: and here we may see the source of some kinds of fascination. If we are prejudiced against the speculation, because we cannot conceive the manner of so strange an operation; we shall indeed receive no help from the common Philosophy: But yet the Hypothesis of a Mundane soul, lately revived by that incomparable Platonist and Cartesian, Dr. H. More, will handsomely relieve us. Or if any would rather have a Mechanical account; I think it may probably be made out some such way as follows. Imagination is inward Sense. To Sense is required a motion of certain Filaments of the Brain; and consequently in Imagination there's the like: they only differing in this, that the motion of the one proceeds immediately from external objects; but that of the other hath its immediate rise within us. Now then, when any part of the Brain is strongly agitated; that, which is next and most capable to receive the motive Impress, must in like manner be moved. Now we cannot conceive any thing more capable of motion, than the fluid matter, that's interspersed among all bodies, and contiguous to them. So then, the agitated parts of the Brain begetting a motion in the proxime Aether; it is propagated through the liquid medium, as we see the motion is which is caused by a stone thrown into the water. Now, when the thus moved matter meets with any thing like that, from which it received its primary impress; it will proportionably move it, as it is in Musical strings tuned Unisons. And thus the motion being conveyed, from the Brain of one man to the Fancy of another; it is there received from the instrument of conveyance, the subtle matter; and the same kind of strings being moved, and much what after the same manner as in the first Imaginant; the Soul is awakened to the same apprehensions, as were they that caused them. I pretend not to any exactness or infallibility in this account, foreseeing many scruples that must be removed to make it perfect: 'Tis only an hint of the possibility of mechanically solving the Phaenomenon; though very likely it may require many other circumstances completely to make it out. But 'tis not my business here to follow it: I leave it therefore to receive accomplishment from maturer Inventions.   

CHAP. XXI.  
Another instance of a supposed Impossibility which may not be so. Of conference at distance by impregnated Needles. A way of secret conveyance by sympathized hands; a relation to this purpose. Of the magnetic cure of wounds. This discourse weakens not the certainty of truths Mathematical or Divine. Mathematical Science need not elate us, since by it we know but our own creatures, and are still ignorant of our Makers. (3) We cannot know any thing in Nature, without the knowledge of the first springs of natural motions, and these we are ignorant of. Des-Cartes his Philosophy commended.  
BUt yet to advance another instance. That men should confer at very distant removes by an extemporary intercourse is a reputed impossibility, but yet there are some hints in natural operations that give us probability that 'tis feasible, and may be compassed without unwarrantable assistance from Daemoniack correspondence. That a couple of Needles equally touched by the same magnet, being set in two Dial's exactly proportioned to each other, and circumscribed by the Letters of the Alphabet, may effect this magnale, hath considerable authorities to avouch it. The manner of it is thus represented. Let the friends that would communicate take each a Dyal: and having appointed a time for their Sympathetick conference; let one move his impregnate Needle to any letter in the Alphabet, and its affected fellow will precisely respect the same. So that would I know what my friend would acquaint me with; 'tis but observing the letters that are pointed at by my Needle, and in their order transcribing them from their sympathized Index, as its motion directs: and I maybe assured that my friend described the same with his: and that the words on my paper, are of his inditing. Now though there will be some ill contrivance in a circumstance of this invention, in that the thus impregnate Needles will not move to, but avert from each other (as ingenious Dr. Browne in his Pseudodoxia Epidemica hath observed:) yet this cannot prejudice the main design of this way of secret conveyance: Since 'tis but reading counter to the magnetic informer; and noting the letter which is most distant in the Abecedarian circle from that which the needle turns to, and the case is not altered. Now though this desirable effect possibly may not yet answer the expectation of inquisitive experiment; yet 'tis no despicable item, that by some other such way of magnetic efficiency, it may hereafter with success be attempted, when Magical History shall be enlarged by riper inspections: and 'tis not unlikely, but that present discoveries might be improved to the performance.  
There is besides this another way, which is said to have advanced the secret beyond speculation, and completed it in practice. That some have conferred at distance by sympathized hands, and in a moment have thus transmitted their thoughts to each other, there are late specious relations do attest it: which say, that the hands of two friends being sympathized by a transferring of flesh from one into the other, and the place of the letters mutually agreed on; the least prick in the hand of one, the other will be sensible of, and that in the same part of his own. And thus the distant friend by a new kind of Chiromancy may read in his own hand what his correspondent had set down in his. For instance, would I in London acquaint my intimate in Paris, that I am well: I would then prick that part where I had appointed the letter [I:] and doing so in another place to signify that word was done, proceed to [A,] thence to [M] and so on, till I had finished what I intended to make known. Now that there have been some such practices, I have had a considerable relation, which I hold not impertinent to insert. A Gentleman comes to a Chirurgeon to have his arm cut off: The Surgeon perceiving nothing that it ailed, was much startled at the motion; thinking him either in jest, or besides himself. But by a more deliberate recollection, perceiving that he was both sober, and in earnest; entreats him to know the reason of so strange a desire, since his arm to him seemed perfectly sound: to which the Gentleman replies, that his hand was sympathised, and his friend was dead, so that if not prevented by amputation, he said, it would rot away, as did that of his deceased Correspondent. Nor was this an unreasonable surmise; but, if there be any such way of manual Sympathising, a very probable conjecture. For, that which was so sensibly affected with so inconsiderable a touch, in all likelihood would be more immuted, by those greater alterations which are in Cadaverous Solutions. And no doubt, but that by the same reason it would have been corrupted, as some times Warts are by the decay of buried lard that was rubbed upon them. Now if these ways of secret conveyance may be made out to be really practicable; yea, if it be evincible, that they are as much as possibly so, it will be a warrantable presumption of the verity of the former instance: since 'tis as easily conceivable, that there should be communications between the fancies of men, as either the impregnate needles, or sympathized hands. And there is an instance yet behind, which is more creditable than either, and gives probability to them all.  
That there is a Magnetic way of curing wounds by anointing the weapon, and that the wound is affected in like manner as is the extravenate blood by the Sympathetick medicine, is for matter of fact put out of doubt by the Noble Sir K. Digby, and the proof he gives in his ingenious discourse on the subject, is unexceptionable. For the reason of this wonder, he attempts it by Mechanism, and endeavours to make it out by atomical aporrheas, which passing from the cruentate cloth or weapon to the wound, and being incorporated with the particles of the salve carry them in their embraces to the affected part: where the medicinal atoms entering together with the effluviums of the blood, do by their subtle insinuation better effect the cure, then can be done by any grosser Application. The particular way of their conveyance, and their regular direction is handsomely explicated by that learned Knight, and recommended to the Ingenious by most witty and becoming illustrations. It is out of my way here to inquire whether the Anima Mundi be not a better account, than any Mechanical Solutions. The former is more desperate, the later hath more of ingenuity, then solid satisfaction. It is enough for me that de facto there is such an intercourse between the Magnetic unguent and the vulnerated body, and I need not be solicitous of the Cause. These theories I presume will not be importunate to the ingenious: and therefore I have taken the liberty (which the quality of an Essay will well enough allow of) to touch upon them, though seemingly collateral to my scope. And yet I think, they are but seemingly so, since they do pertinently illustrate my design, viz. That what seems impossible to us, may not be so in Nature; and therefore the Dogmatist wants this to complete his demonstration, that 'tis impossible to be otherwise.  
Now I intent not by any thing here to invalidate the certainty of truths either Mathematical or Divine. These are superstructed on principles that cannot fail us, except our faculties do constantly abuse us. Our religious foundations are fastened at the pillars of the intellectual world, and the grand Articles of our Belief as demonstrable as Geometry. Nor will ever either the subtle attempts of the resolved Atheist; or the passionate Hurricanoes of the frantic Enthusiast, any more be able to prevail against the reason our Faith is built on, than the blustering winds to blow out the Sun. And for Mathematical Sciences, he that doubts their certainty, hath need of a dose of Hellebore. Nor yet can the Dogmatist make much of these concessions in favour of his pretended Science; for our discourse comes not within the circle of the former: and for the later, the knowledge we have of the Mathematics, hath no reason to elate us; since by them we know but numbers, and figures, creatures of our own, and are yet ignorant of our Maker's.  
(3.) We cannot know any thing of Nature but by an Analysis of it to its true initial causes: and till we know the first springs of natural motions, we are still but ignorants. These are the Alphabet of Science, and Nature cannot be read without them. Now who dares pretend to have seen the prime motive causes, or to have had a view of Nature, while she lay in her simple Originals? we know nothing but effects, and those but by our Senses. Nor can we judge of their Causes, but by proportion to palpable causalities conceiving them like those within the sensible Horizon. Now 'tis no doubt with the considerate, but that the rudiments of Nature are very unlike the grosser appearances. Thus in things obvious, there's but little resemblance between the Mucous sperm, and the completed Animal. The Egg is not like the oviparous production: nor the corrupted muck like the creature that creeps from it. There's but little similitude betwixt a terreous humidity, and plantal germinations; nor do vegetable derivations ordinarily resemble their simple scminalities. So then, since there's so much dissimilitude between Cause and Effect in the more palpable Phaenomena, we can expect no less between them, and their invisible efficients. Now had our Senses never presented us with those obvious seminal principles of apparent generations, we should never have suspected that a plant or animal could have proceeded from such unlikely materials: much less, can we conceive or determine the uncompounded initials of natural productions, in the total silence of our Senses. And though the Grand Secretary of Nature, the miraculous Des-Cartes have here infinitely outdone all the Philosophers went before him, in giving a particular and Analytical account of the Universal Fabric: yet he intends his Principles but for Hypotheses, and never pretends that things are really or necessarily, as he hath supposed them: but that they may be admitted pertinently to solve the Phaenomena, and are convenient supposals for the use of life. Nor can any further account be expected from humanity, but how things possibly may have been made consonantly to sensible nature: but infallibly to determine, how they truly were effected, is proper to him only that saw them in the Chaos, and fashioned them out of that confused mass. For to say, the principles of Nature must needs be such as our Philosophy makes them, is to set bounds to Omnipotence, and to confine infinite power and wisdom to our shallow models.   

CHAP. XXII.  
(4) Because of the mutual dependence and concatenation of Causes, we cannot know any one without knowing all. Particularly declared by instances. (5) All our Science comes in at our Senses; their infallibility enquired into. The Author's design in this last particular.  
(4). ACcording to the notion of the Dogmatist, we know nothing, except we knew all things, and he that pretends to Science affects an Omniscience. For all things being linked together by an uninterrupted chain of Causes; and every single motion owning a dependence on such a Syndrome of prae-required motors: we can have no true knowledge of any, except we comprehended all, and could distinctly pry into the whole method of Causal Concatenations. Thus we cannot know the cause of any one motion in a watch, unless we were acquainted with all its motive dependences, and had a distinctive comprehension of the whole Mechanical frame. And would we know but the most contemptible plant that grows, almost all things that have a being must contribute to our knowledge: for, that to the perfect Science of any thing it's necessary to know all its causes; is both reasonable in its self, and the sense of the Dogmatist. So that, to the knowledge of the poorest simple, we must first know its efficient, the manner, and method of its efformation, and the nature of the Plastic. To the comprehending of which, we must have a full prospect into the whole Archidoxis of Nature's secrets, and the immense profundities of occult Philosophy: in which we know nothing till we completely ken all Magnetic, and Sympathetick energies, and their most hidden causes. And (2) if we contemplate a vegetable in its material principle, and look on it as made of earth; we must have the true Theory of the nature of that Element, or we miserably fail of our Scientifical aspire, and while we can only say, 'tis cold and dry, we are pitiful knowers.  
But now, to profound into the Physics of this heterogeneous mass, to discern the principles of its constitution, and to discover the reason of its diversities, are absolute requisites of the Science we aim at. Nor can we tolerably pretend to have those without the knowledge of Minerals, the causes and manner of their Concretions, and among the rest, the Magnet, with its amazing properties. This directs us to the pole, and thence our disquisition is led to the whole system of the Heavens: to the knowledge of which, we must know their motions, and the causes, and manner of their rotations, as also the reasons of all the Planetary Phaenomena, and of the Comets, their nature, and the causes of all their irregular appearings. To these, the knowledge of the intricate doctrine of motion, the powers, proportions, and laws thereof, is requisite. And thus we are engaged in the objects of Geometry and Arithmetic, yea the whole Mathematics, must be contributory, and to them all Nature pays a subsidy. Besides, plants are partly materialed of water, with which they are furnished either from subterranean Fountains, or the Clouds. Now to have the true Theory of the former, we must trace the nature of the Sea, its origin; and hereto its remarkable motions of flux and reflux. This again directs us to the Moon, and the rest of the Celestial faces. The moisture that comes from the Clouds is drawn up in vapours: To the Scientifical discernment of which, we must know the nature and manner of that action, their suspense in the middle region, the qualities of that place, and the causes and manner of their precipitating thence again: and so the reason of the Spherical figure of the drops; the causes of Winds, Hail, Snow, Thunder, Lightning, with all other igneous appearances, with the whole Physiology of Meteors must be enquired into. And again (3) in our disquisition into the formal Causes, the knowledge of the nature of colours, is necessary to complete the Science. To be informed of this, we must know what light is; and light being effected by a motion on the Organs of sense, 'twill be a necessary requisite, to understand the nature of our sensitive faculties, and to them the essence of the soul, and other spiritual subsistences. The manner how it is materially united, and how it is aware of corporeal motion. The seat of sense, and the place where 'tis principally affected: which cannot be known but by the Anatomy of our parts, and the knowledge of their Mechanical structure. And if further (4) we contemplate the end of this minute effect, its principal final Cause, being the glory of its Maker, leads us into Divinity; and for its subordinate, as 'tis designed for alimental sustenance to living creatures, and medicinal uses to man, we are conducted into Zoography, and the whole body of Physic. Thus then, to the knowledge of the most contemptible effect in nature, 'tis necessary to know the whole Syntax of Causes, and their particular circumstances, and modes of action. Nay, we know nothing, till we know ourselves, which are the summary of all the world without us, and the Index of the Creation. Nor can we know ourselves without the Physiology of corporeal Nature, and the Metaphysics of Souls and Angels. So then, every Science borrows from all the rest; and we cannot attain any single one, without the Encyclopaedy.  
(5) The knowledge we have comes from our Senses, and the Dogmatist can go no higher for the original of his certainty. Now let the Sciolist tell me, why things must needs be so, as his individual senses represent them? Is he sure, that objects are not otherwise sensed by others, than they are by him? and why must his sense be the infallible Criterion? It may be, what is white to us, is black to Negroes, and our Angels to them are Fiends. Diversity of constitution, or other circumstances varies the sensation, and to them of java Pepper is cold. And though we agree in a common name, yet it may be, I have the same representation from yellow, that another hath from green. Thus two look upon an Alabaster Statue; he calls it white, and I assent to the appellation: but how can I discover, that his inward sense on't is the same that mine is? It may be, Alabaster is represented to him, as jet is to me, and yet it is white to us both. We accord in the name: but it's beyond our knowledge, whether we do so in the conception answering it. Yea, the contrary is not without its probability. For though the Images, Motions, or whatever else is the cause of sense, may be alike as from the object; yet may the representations be varied according to the nature and quality of the Recipient. That's one thing to us looking through a tube, which is another to our naked eyes. The same things seem otherwise through a green glass, than they do through a red. Thus objects have a different appearance, when the eye is violently any way distorted, from that they have, when our Organs are in their proper site and figure, and some extraordinary alterations in the Brain duplicate that which is but a single object to our undistempered Sentient. Thus, that's of one colour to us standing in one place, which hath a contrary aspect in another: as in those versatile representations in the neck of a Dove, and folds of Scarlet. And as great diversity might have been exemplified in the other senses, but for brevity I omit them. Now then, since so many various circumstances concur to every individual constitution, and every man's senses, differing as much from others in its figure, colour, site, and infinite other particularities in the Organization, as any one man's can from itself, through divers accidental variations: it cannot well be supposed otherwise, but that the conceptions conveyed by them must be as divers. Thus, one man's eyes are more protuberant, and swelling out; another's more sunk and depressed. One man's bright, and sparkling, and as it were swimming in a subtle, lucid moisture; another's more dull and heavy, and destitute of that spirituous humidity. The colour of men's eyes is various, nor is there less diversity in their quantitative proportions. And if we look further into the more inward constitution, there's more variety in the internal configurations, than in the visible outside. For let us consider the different qualities of the Optic nerves, humours, tunicles, and spirits; the divers figurings of the brain; the strings, or filaments thereof; their difference in tenuity and aptness for motion: and as many other circumstances, as there are individuals in humane nature; all these are diversified according to the difference of each Crasis, and are as unlike, as our faces. From these diversities in all likelihood will arise as much difference in the manner of the reception of the Images, and consequently as various sensations. So then, how objects are represented to my self; I cannot be ignorant, being conscious to mine own cogitations; but in what manner they are received, and what impresses they make upon the so differing organs of another, he only knows, that feels them. There is an obvious an easy objection, which I have sufficiently caveated against; and with the considerate it will signify no more than the inadvertency of the Objectors. 'Twill be thought by slight discerners a ridiculous Paradox, that all men should not conceive of the objects of sense alike; since their agreement in the appellation seems so strong an argument of the identity of the sentiment. All, for instance, say, that Snow is white, and that Jet is black, is doubted by none. But yet 'tis more than any man can determine, whether his conceit of what he calls white, be the same with another's; or whether, the notion he hath of one colour be not the same another hath of a very divers one. So then, to direct all against the knowing Ignorant, what he hath of sensible evidence, the very groundwork of his demonstration, is but the knowledge of his own resentment: but how the same things appear to others, they only know, that are conscious to them; and how they are in themselves, only he that made them.  
Thus have I in this last particular played with the Dogmatist in a personated Scepticism: and would not have the design of the whole discourse measured by the seeming tendency of this part on't. The Sciolist may here see, that what he counts of all things most absurd and irrational, hath yet considerable show of probability to plead its cause, and it may be more than some of his presumed demonstrations. 'Tis irreprehensible in Physicians to cure their Patient of one disease, by casting him into another, less desperate. And I hope, I shall not deserve the frown of the Ingenuous for my innocent intentions; having in this only imitated the practice of bending a crooked stick as much the other way, to straighten it. And if by this verge to the other extreme, I can bring the opinionative Confident but half the way, viz. that discreet modest aequipoize of Judgement, that becomes the sons of Adam; I have compassed what I aim at.   

CHAP. XXIII.  
Considerations against Dogmatizing. (1) 'Tis the effect of Ignorance. (2) It inhabits with untamed passions, and an ungoverned Spirit. (3) It is the great Disturber of the world. (4) It is ill manners, and immodesty. (5) It holds men captive in Error. (6) It betrays a narrowness of spirit.  
I Expect but little success of all this upon the Dogmatist, his opinioned assurance is paramount to Argument, and 'tis almost as easy to reason him out of a Fever, as out of this disease of the mind, I hope for better fruit from the more generous vertuosoes, to such I appeal against Dogmatizing, in the following considerations; that's well spent upon impartial ingenuity, which is lost upon resolved prejudice.  

1. Opinionative confidence is the effect of Ignorance, and were the Sciolist persuaded so, I might spare my further reasons against it: 'tis affectation of knowledge, that makes him confident he hath it, and his confidence is counter evidence to his pretensions to knowledge. He is the greatest ignorant, that knows not that he is so: for 'tis a good degree of Science, to be sensible that we want it. He that knows most of himself, knows least of his knowledge, and the exercised understanding is conscious of its disability. Now he that is so, will not lean too assuredly on that, which hath so frequently deceived him, nor build the Castle of his intellectual security, in the Air of Opinions. But for the shallow passive intellects, that were never engaged in a through search of verity, 'tis such are the confidents that engage their irrepealable assents to every slight appearance. Thus mere sensible conceivers, make every thing they hold a Sacrament, and the silly vulgar are sure of all things. There was no Theorem in the Mathematics more certain to Archimedes, than the Earth's immovable quiescence seems to the multitude: nor then did the impossibility of Antipodes, to antique ages. And if great Philosophers doubt of many things, which popular dijudicants hold as certain as their Creeds, I suppose Ignorance itself will not say, it is because they are more ignorant. Superficial pedants will swear their controversal uncertainties, while wiser heads stand in bivio. Opinions are the Rattles of immature intellects, but the advanced Reasons have out-grown them. True knowledge is modest and wary, 'tis ignorance that is so bold, and presuming. Thus those that never travailed without the Horizon, that first terminated their Infant aspects, will not be persuaded that the world hath any Country better than their own: while they that have had a view of other Regions, are not so confidently persuaded of the precedency of that, they were bred in, but speak more indifferently of the laws, manners, commodities, and customs of their native soil: So they that never peep't beyond the common belief in which their easy understandings were at first indoctrinated, are indubitately assured of the Truth, and comparative excellency of their receptions, while the larger Souls, that have travailed the divers Climates of Opinions, are more cautious in their resolves, and more sparing to determine. And let the most confirmed Dogmatist profound far into his endeared opinions, and I'll warrant him 'twill be an effectual cure of confidence.  
(2) Confidence in Opinions evermore dwells with untamed passions, and is maintained upon the depraved obstinacy of an ungoverned spirit. He's but a novice in the Art of Autocrasy, that cannot castigate his passions in reference to those presumptions, and will come as far short of wisdom as science: for the Judgement being the Hegemonical power, and director of action, if it be led by the over-bearings of passion, and stored with lubricous opinions in stead of clearly conceived truths, and be peremptorily resolved in them, the practice will be as irregular, as the conceptions erroneous. Opinions hold the stirrup, while vice mounts into the saddle.  
(3) Dogmatizing is the great disturber both of our selves and the world without us: for while we wed an opinion, we resolvedly engage against every one, that opposeth it. Thus every man, being in some of his opinionative apprehensions singular, must be at variance with all men. Now every opposition of our espoused opinions furrows the sea within us, and discomposeth the mind's serenity. And what happiness is there in a storm of passions? On this account the Sceptics affected an indifferent aequipondious neutrality as the only means to their Ataraxia, and freedom from passionate disturbances. Nor were they altogether mistaken in the way, to their designed felicity, but came short on't, by going beyond it: for if there be a repose naturally attainable this side the Stars, there is no way we can more hopefully seek it in. We can never be at rest, while our quiet can be taken from us by every thwarting our opinions: nor is that content an happiness, which every one can rob us of. There is no felicity, but in a fixed stability. Nor can genuine constancy be built upon rolling foundations. 'Tis true staidness of mind, to look with an equal regard on all things, and this unmoved apathy in opinionative uncertainties, is a warrantable piece of Stoicism. Besides, this immodest obstinacy in opinions, hath made the world a Babel; and given birth to disorders, like those of the Chaos. The primitive fight of Elements doth fitly emblem that of Opinions, and those proverbial contrarieties may be reconciled, as soon as peremptory contenders. That hence grow Schisms, Heresies, and anomalies beyond Arithmetic, I could wish were of more difficult probation. 'Twere happy for a distempered Church, if evidence were not so near us. 'Tis zeal for opinions that hath filled our Hemisphere with smoke and darkness, and by a dear experience we know the fury of those flames it hath kindled. Had not Heaven prevented, they had turned our Paradise into a Desert, and made us the habitation of Limb, and Ohim. 'Tis lamentable that Homo homini Daemon, should be a Proverb among the Professors of the Cross, and yet I fear it is as verifiable among them, as of those without the pale of visible Christianity. I doubt we have lost S. John's sign of regeneration. By this we know that we are passed from death, to life, that we love one another, is I fear, to few a sign of their spiritual resurrection. If our Returning Lord, shall scarce find faith on earth, where will he look for charity? It is a stranger this side the Region of love, and blessedness; bitter zeal for opinions hath consumed it. Mutual agreement and endearments was the badge of Primitive Believers, but we may be known by the contrary criterion. The union of a Sect within itself, is a pitiful charity: it's no concord of Christians, but a conspiracy against Christ; and they that love one another, for their opinionative concurrences, love for their own sakes, not their Lords: not because they have his image, but because they bear one another's. What a stir is there for Mint, Anise, and Cummin controversies, while the great practical fundamentals are unstudied, unobserved? What eagerness in the prosecution of disciplinarian uncertainties, when the love of God and our neighbour, those Evangelical unquestionables, want that fervent ardour? 'Tis this hath consumed the nutriment of the great and more necessary Verities, and bred differences that are past any accommodation, but that of the last day's decisions. The sight of that day will resolve us, and make us ashamed of our petty quarrels. Thus Opinions have rend the world asunder, and divided it almost into indivisibles. Had Heraclitus lived now, he had wept himself into marble, and Democritus would have broke his spleen. Who can speak of such fooleries without a satire, to see aged Infants so quarrel at put-pin, and the doting world grown child again? How fond are men of a bundle of opinions, which are no better than a bag of Cherry-stones? How do they scramble for their Nuts, and Apples, and how zealous for their petty Victories? Methinks those grave contenders about opinionative trifles, look like aged Socrates upon his boys Hobby-horse, or like something more ludricous: since they make things their feria, which are scarce tolerable in their sportful intervals.  
(4) To be confident in Opinions is ill manners, and immodesty; and while we are peremptory in our persuasions, we accuse them all of ignorance and Error that subscribe not our assertions. The Dogmatist gives the lie to all dissenting apprehenders, and proclaims his judgement fittest, to be the Intellectual Standard. This is that spirit of immorality, that saith unto dissenters, Stand off, I am more Orthodox than thou art: a vanity more capital than Error. He that affirms that things must needs be as he apprehends them, implies that none can be right till they submit to his opinions, and take him for their director. This is to invert the Rule, and to account a man's self better than all men.  
(5) Obstinacy in Opinions holds the Dogmatist in the chains of Error, without hope of emancipation. While we are confident of all things, we are fatally deceived in most. He that assures himself he never errs, will always err; and his presumptions will render all attempts to inform him, ineffectual. We use not to seek further for what we think we are possessed of; and when falsehood is without suspicion embraced in the stead of truth, and with confidence retained: Verity will be rejected as a supposed Error, and irreconcilably be hated, because it opposeth what is indeed so.  
(6) It betrays a poverty and narrowness of spirit, in the Dogmatical assertors. There are a set of Pedants that are born to slavery. But the generous soul preserves the liberty of his judgement, and will not pen it up in an Opinionative Dungeon; with an equal respect he examines all things, and judgeth as impartially as Rhadamant: When as the Pedant can hear nothing but in favour of the conceits he is amorous of; and cannot see, but out of the grates of his prison. The determinations of the nobler spirit, are but temporary, and he holds them, but till better evidence repeal his former apprehensions. He won't defile his assent by prostituting it to every conjecture, or stuff his belief, with the luggage of uncertainties. The modesty of his expression renders him infallible; and while he only saith he Thinks so, he cannot be deceived, or ever assert a falsehood. But the wise Monseur Charron hath fully discoursed of this Universal liberty, and saved me the labour of enlarging. Upon the Review of my former considerations, I cannot quarrel with his Motto: in a sense je ne scay, is a justifiable Scepticism, and not mis-becoming a Candidate of wisdom. Socrates in the judgement of the Oracle knew more than All men, who in his own knew the least of any.    

CHAP. XXIV. AN APOLOGY FOR PHILOSOPHY.  
IT is the glory of Philosophy, that Ignorance and Frenzy are her Enemies. Now to vindicate this abused excellence from the misreports of stupid and Enthusiastic Ignorants, I'll subjoin this brief Apology: Lest those unintelligent maligners take an advantage from our discourse, to depretiate and detract from what hath been always the object of their hate, because never of their knowledge, and capacities; Or, which is the greater mischief, lest this should discourage those enlarged souls, who aspire to the knowledge of God, and Nature, which is the most venial ambition. If Philosophy be uncertain, the former will confidently conclude it vain; and the later may be in danger of pronouncing the same on their pains, who seek it; if after all their labour they must reap the wind, mere opinion and conjecture.  
But there's a part of Philosophy, that owes no answer to the charge. The Sceptics, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must have the qualification of an exception; and at least the Mathematics must be privileged from the endictment. Neither yet are we at so deplorable a loss, in the other parts of what we call Science; but that we may meet with what will content ingenuity, at this distance from perfection, though all things will not completely satisfy strict and rigid enquiry. Philosophy indeed cannot immortalize us, or free us from the inseparable attendants on this state, Ignorance, and Error. But shall we malign it, because it entitles us not to an Omniscience? Is it just to condemn the Physician, because Hephestion died? Complete knowledge is reserved to gratify our glorified faculties. We are ignorant of some things from our specifical incapacity, as men; of more from our contracted, as sinners: and 'tis no fault in the spectacles, that the blind man sees not. Shall we, like sullen children, because we have not what we would; contemn what the benignity of Heaven offers us? Do what we can, we shall be imperfect in all our attainments; and shall we scornfully neglect what we may reach, because some things to mortality are denied? 'Tis madness to refuse the Largesses of divine bounty on Earth, because there is not an Heaven in them. Shall we not rejoice at the gladsome approach of day, because it's overcast with a cloud, and followed by the obscurity of night? All sublunary vouchsafements have their allay of a contrary; and uncertainty, in another kind, is the annex of all things this side the Sun. Even Crowns and Diadems, the most splendid parts of terrene attains; are akin to that, which to day is in the field, and to morrow is cut down, and withered: He that enjoyed them, and knew their worth, excepted them not out of the charge of Universal Vanity. And yet the Politician thinks they deserve his pains; and is not discouraged at the inconstancy of humane affairs, and the lubricity of his subject.  
He that looks perfection, must seek it above the Empyreum; it is reserved for Glory. It's that alone, which needs not the advantage of a foil: Defects seem as necessary to our now-happiness, as their Opposites. The most refulgent colours are the result of light and shadows. Venus was never the less beautiful for her Mole. And 'tis for the Majesty of Nature, like the Persian Kings, sometimes to cover, and not always to prostrate her beauties to the naked view: yea, they contract a kind of splendour from the seemingly obscuring veil; which adds to the enravishments of her transported admirers. He alone sees all things with an unshadowed comprehensive Vision, who eminently is All: Only the God of Nature perfectly knows her; and light without darkness is the incommunicable claim of him, that dwells in Light inaccessible. 'Tis no disparagement to Philosophy, that it cannot Deify us, or make good the impossible promise of the Primitive Deceiver. It is that, which she owns above her, that must perfectly remake us after the Image of our Maker.  
And yet those raised contemplations of God and Nature, wherewith Philosophy doth acquaint us; enlarge and ennoble the spirit, and infinitely advance it above an ordinary level. The soul is always like the objects of its delight and converse. A Prince is as much above a Peasant in spirit, as condition: And man as far transcends the Beasts in largeness of desire, as dignity of Nature and employment. While we only converse with Earth, we are like it; that is, unlike ourselves: But when engaged in more refined and intellectual entertainments; we are somewhat more, than this narrow circumference of flesh speaks us. And, me thinks, those generous Vertuoso's, who dwell in an higher Region than other Mortals; should make a middle species between the Platonical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and common Humanity. Even our Age in variety of glorious examples, can confute the conceit, that souls are equal: And the sole Instances of those illustrious Heroes, Cartes, Gassendus, Galileo, Tycho, Harvey, More, Digby; will strike dead the opinion of the world's decay, and conclude it, in its Prime. And upon the review of these great Sages, methinks, I could easily opinion; that men may differ from men, as much as Angels from unbodyed Souls: And, it may be, more can be pleaded for such a Metaphysical innovation, then can for a specifical diversity among our Predicamental Opposites. Such as these, being in a great part freed from the entanglements of a drossy Vehicle, are employed like the Spirits above; in taking a survey of Nature's Riches, and beginning those Anthems to their Maker, which Eternity must consummate. This is one part of the life of Souls.  
While we indulge to the Sensitive or Plantal Life, our delights are common to us with the creatures below us: and 'tis likely, they exceed us as much as in them, as in the senses their subjects; and that's a poor happiness for man to aim at, in which Beasts are his Superiors. But those Mercurial souls, which were only lent the Earth to show the world their folly in admiring it; possess delights, which as it were antedate Immortality, and [though at an humble distance] resemble the joys above. The Sun and Stars, are not the world's Eyes, but these: The Celestial Argus cannot glory in such an universal view. These out-travel theirs, and their Monarch's beams: skipping into Vortexes beyond their Light and Influence; and with an easy twinkle of an Intellectual Eye look into the Centre, which is obscured from the upper Luminaries. This is somewhat like the Image of Omnipresence: And what the Hermetical Philosophy saith of God, is in a sense verifiable of the thus ennobled soul, That its Centre is every where, but it's circumference no where. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and what Plotinus calls so, the divine life, is somewhat more. Those that live but to the lower concupiscible, and relish no delights but sensual; it's by the favour of a Metaphor, that we call them Men. As Aristotle saith of Brutes, they have but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only some shows and Apish imitations of Humane; and have little more to justify their Title to Rationality, than those Mimic Animals, the supposed Posterity of Cham: who, had they retained the privilege of Speech, which some of the Fathers say they they owned before the Fall; it may be they would plead their cause with them, and have laid strong claim to a Parity. Such, as these, are Philosophies Maligners, who computing the usefulness of all things, by what they bring to their Barns, and Treasures; stick not to pronounce the most generous contemplations, needless unprofitable subtleties: and they might with as good reason say, that the light of their Eyes was a superfluous provision of Nature, because it fills not their Bellies.  
Thus the greatest part of miserable Humanity is lost in Earth: and, if Man be an inversed Plant; these are inversed Men, who forgetting that Sursum, which Nature writ in their Foreheads, take their Roots in this sordid Element. But the Philosophical soul is an inverted Pyramid; Earth hath but a point of this Aethereal Cone. Aquila non captat muscas, The Royal Eagle flies not but at noble Game; and a young Alexander will not play but with Monarches. He that hath been cradled in Majesty, and used to Crowns and Sceptres; will not leave the Throne to play with Beggars at Put-pin, or be fond of Tops and Cherry-stones: neither will a Soul, that dwells with Stars, dabble in this impurer Mud; or stoop to be a Playfellow and Copartner in delights with the Creatures, that have nought but Animal. And though it be necessitated by its relation to flesh to a Terrestrial converse; yet 'tis, like the Sun, without contaminating its Beams. For, though the body by a kind of Magnetism be drawn down to this sediment of universal dregs; yet the thus impregnate spirit contracts a Verticity to objects above the Pole: And, like as in a falling Torch, though the grosser Materials hasten to their Element; yet the flame aspires, and, could it master the dulness of its load would carry it beyond the central activity of the Terraqueous Magnet. Such souls justify Aristotle's, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and in allayed sense that title, which the Stoics give it, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we say, they are not in their bodies, but their bodies in them; we have the Authority of the divine Plato to vouch us: And by the favour of an easy simile we may affirm them to be to the body, as the light of a Candle to the gross, and feculent snuff; which, as it is not penned up in it, so neither doth it partake of its stench and and impurity. Thus, as the Roman Orator elegantly descants, Erigimur, & latiores fieri videmur; humana despicimus, contemplantesque supera & coelestia, haec nostra, ut exigua & minima, contemnimus.  
And yet there's an higher degree, to which Philosophy sublimes us. For, as it teacheth a generous contempt of what the grovelling desires of creeping Mortals Idolise and dote on; so it raiseth us to love and admire an Object, that is as much above terrestrial, as Infinity can make it. If Plutarch may have credit, the observation of Nature's Harmony in the celestial motions was one of the first inducements to the belief of a God: And a greater than he affirms, that the visible things of the Creation declare him, that made them. What knowledge we have of them, we have in a sense of their Author. His face cannot be beheld by Creature-Opticks, without the allay of a reflection; and Nature is one of those mirrors, that represents him to us. And now the more we know of him, the more we love him, the more we are like him, the more we admire him. 'Tis here, that knowledge wonders; and there's an Admiration, that's not the Daughter of Ignorance. This indeed stupidly gazeth at the unwonted effect: But the Philosophic passion truly admires and adores the supreme Efficient. The wonders of the Almighty are not seen, but by those that go down into the deep. The Heavens declare their Maker's Glory; and Philosophy theirs, which by a grateful rebound returns to its Original source. The twinkling spangles, the Ornaments of the upper world; lose their beauty and magnificence; while they are but the objects of our narrowed senses: By them the half is not told us; and Vulgar spectators see them, but as a confused huddle of petty Illuminants'. But Philosophy doth right to those immense spheres; and advantageously represents their Glories, both in the vastness of their proportions, and regularity of their motions. If we would see the wonders of the Globe we dwell in; Philosophy must rear us above it. The works of God speak forth his mighty praise: A speech not understood, but by those that know them. The most Artful melody receives but little tribute of Honour from the gazing beasts; it requires skill to relish it. The most delicate musical accents of the Indians, to us are but inarticulate hum; as questionless are ours to their otherwise tuned Organs. Ignorance of the Notes and Proportions, renders all Harmony unaffecting. A gay Puppet pleaseth children more, than the exactest piece of unaffected Art: it requires some degrees of Perfection, to admire what is truly perfect; as it's said to be an advance in Oratory to relish Cicero. Indeed the unobservant Multitude, may have some general confused apprehensions of a kind of beauty, that guilds the outside frame of the Universe: But they are Nature's courser wares, that lie on the stall, exposed to the transient view of every common Eye; her choicer Riches are locked up only for the sight of them, that will buy at the expense of sweat and Oil. Yea, and the visible Creation is far otherwise apprehended by the Philosophical Inquirer, than the unintelligent Vulgar. Thus the Physician looks with another Eye on the Medicinal herb, than the grazing Ox, which swoops it in with the common grass: and the Swine may see the Pearl, which yet he values but with the ordinary muck; it's otherwise prized by the skilful jeweller.  
And from this last Article, I think, I may conclude the charge, which hot-brained folly lays in against Philosophy; that it leads to Irreligion, frivolous and vain. I dare say, next after the divine Word, it's one of the best friends to Piety. Neither is it any more justly accountable for the impious irregularities of some, that have paid an homage to its shrine; then Religion itself for the sinful extravagances both opinionative and practical of high pretenders to it. It is a vulgar conceit, that Philosophy holds a confederacy with Atheism itself; but most injurious: for nothing can better antidote us against it; and they may as well say, that Physicians are the only murderers. A Philosophic Atheist, is as good sense as a Divine one: and I dare say the Proverb, Ubi tres Medici, duo Athei, is a scandal. I think the Original of this conceit might be; That the Students of Nature, conscious to her more cryptick ways of working, resolve many strange effects into the nearer efficiency of second causes; which common Ignorance and Superstition attribute to the Immediate causality of the first: thinking it to derogate from the Divine Power, that any thing which is above their apprehensions, should not be reckoned above Nature's activity; though it be but his Instrument, and works nothing but as impower'd from him. Hence they violently declaim against all, that will not acknowledge a Miracle in every extraordinary effect, as setting Nature in the Throne of God; and so it's an easy step to say, they deny him. When as indeed, Nature is but the chain of second causes; and to suppose second causes without a first, is beneath the Logic of Gotham. Neither can they [who, to make their reproach of Philosophy more authentic, allege the Authority of an Apostle to conclude it vain] upon any whit more reasonable terms make good their charge; since this allegation stands in force but against its abuse, corrupt sophistry, or traditionary impositions, which lurked under the mask of so serious a name: At the worst, the Text will never warrant an universal conclusion any more; then that other, where the Apostle speaks of silly women, (who yet are the most rigid urgers of this) can justly blot the sex with an unexceptionable note of infamy.  
Now, what I have said here in this short Apology for Philosophy, is not so strictly verifiable of any that I know, as the Cartesian. The entertainment of which among truly ingenuous unpossest Spirits, renders an after-commendation superfluous and impertinent. It would require a wit like its Authors, to do it right in an Encomium. The strict Rationality of the Hypothesis in the main, and the critical coherence of its parts, I doubt not but will bear it down to Posterity with a Glory, that shall know no term, but the Universal ruins. Neither can the Pedantry, or prejudice of the present Age, any more obstruct its motion in that supreme sphere, wherein its desert hath placed it; then can the howling Wolves pluck Cynthia from her Orb; who regardless of their noise, securely glides through the undisturbed Aether. Censure here will disparage itself, not it. He that accuseth the Sun of darkness, shames his own blind eyes; not its light. The barking of Cynics at that Hero's Chariot-wheels, will not sully the glory of his Triumphs. But I shall supersede this endless attempt: Sunbeams best commend themselves.   
FINIS.  

The Contents.  
CHAP. I. A Display of the Perfections of Innocence; with a conjecture at the manner of Adam's Knowledge. 
page 1.  CHAP. II. Our decay, and ruins by the fall, descanted on: of the now scantness of our knowledge. 
10.  CHAP. III. Instances of our Ignorance (1) of things within ourselves. The nature of the Soul, and its origine glanced at, and past by. (1) It's union with the body is unconceivable: So (2) is its moving the body considered either in the way of Sir K. Digby, Des-Cartes, or Dr. H. More, and the Platonists. (3) The manner of direction of the Spirits as unexplicable. 
17.  CHAP. IV. (4) We can give no account of the manner of Sensation: Nor (5) of the Nature of the Memory. It is considered according to the Philosophy of Des-Cartes, Sir K. Digby, Aristotle, and Mr. Hobbs, and all in-effectual. Some other unexplicables mentioned. 
27.  CHAP. V. (6) How our bodies are formed, unexplicable. The plastic signifies nothing. The formation of Plants, and Animals unknown, in their principle. Mechanism solves it not. A new way propounded, which also fails of satisfaction. (2) No account is yet given how the parts of matter are united. Some considerations on Des-Cartes his Hypothesis; it fails of solution. (3) The question is unanswerable, whether matter be compounded of divisibles, or indivisibles. 
41.  CHAP. VI Difficulties about the motion of a wheel, which admit of no Solution. 
54.  CHAP. VII. men's backwardness to acknowledge their own Ignorance and Error, though ready to find them in others. The first cause of the shortness of our knowledge, viz. the depth of Verity discoursed of: as of its admixtion in men's opinions with falsehood; the connexion of truths. And their mutual dependence. A second reason of the shortness of our knowledge, viz. because we can perceive nothing but by proportion to our senses. 
62.  CHAP. VIII. A third reason of our Ignorance and Error, viz. the impostures and deceits of our Senses. The way to rectify these misinformations propounded. Des-Cartes his method the only way to Science. The difficulty of the exact performance. 
69.  CHAP. IX. Two Instances of Sensitive deception. (1) Of the Quiescence of the Earth. Four cases in which motion is insensible, applied to the Earth's motion. 
75.  CHAP. X. Another instance of the deceptions of our Senses: which is of translating the Idea of our passions to things without us. In propriety of speech our Senses themselves are never deceived; proved by reason, and the authority of St. Austin. 
87.  CHAP. XI. A fourth reason of our Ignorance and Error, viz. the fallacy of our Imaginations. An account of the nature of that faculty; instances of its deceptions. Spirits are not in a place. Intellection, Volition, Decrees, &c. cannot properly be ascribed to God. It is not Reason that opposeth Faith, but Fancy. The Interest which Imagination hath in many of our Opinions, in that it impresses a persuasion without Evidence. 
95.  CHAP. XII. A fifth reason, the precipitancy of our understandings, the reason of it. The most close engagements of our minds requisite to the finding of truth; the difficulties of the performance of it. Two instances of our precipitating. 
106.  CHAP. XIII. The sixth reason discoursed of, viz. the interest which our affections have in our Dijudications. The cause why our affections misled us. Several branches of this mentioned; and the first, viz. constitutional Inclination, largely insisted on. 
113.  CHAP. XIV. A second thing whereby our affections engage us in Error, is the prejudice of Custom and Education. A third interest. (4) Love to our own productions. 
125.  CHAP. XV. 5. Our affections are engaged by our reverence to Antiquity and Authority; our mistake of Antiquity; the unreasonableness of that kind of Pedantic Adoration. Hence the vanity of affecting impertinent quotations: the Pedantry on't is derided. The little improvement of Science through its successive derivations, and whence it hath happened. 
136.  CHAP. XVI. Reflections on the Peripatetic Philosophy. The Generality of its reception, no argument of its deserts; the first charge against that Philosophy. 
148.  CHAP. XVII. 2. Peripatetic Philosophy is litigious, it hath no settled constant signification of words; the inconveniences hereof. Aristotle intended the cherishing controversies, proved by his own double testimony. Some of his impertinent arguings derided. Disputes retard, and are injurious to knowledge. Peripatetics are most exercised in the controversal parts of Philosophy, and know little of the practical and experimental. A touch at School-Divinity. 
159.  CHAP. XVIII. 3. It gives no account of the Phaenomena. Those that are remoter it attempts not; it speaks nothing pertinent in the most ordinary; its circular, and general way of solution; it resolves all things into occult qualities. The absurdity of Aristotelian Hypothesis of the Heavens. The Galaxy is no meteor. The Heavens are corruptible. Comets are above the Moon. The sphere of fire derided. Aristotle convicted of several other false assertions. 
169.  CHAP. XIX. (4.) Aristotle's Philosophy inept for new discoveries. It hath been the Author of no one invention: It's founded on vulgarities, and therefore makes nothing known beyond them. The knowledge of Nature's outside, conferrs not to practical improvements: better hopes from the New Philosophy. A fifth charge against Aristotle's Philosophy, it is in many things impious, and self-contradicting; instances of both propounded. The directing all this to the design of the discourse. A caution, viz. that nothing is here intended in favour of novelty in Divinity. The reason why we may embrace what is new in Philosophy, while we reject Novelties in Theologie. 
177, 178.  CHAP. XX. It's quaeried whether there be any Science in the sense of the Dogmatist: (1) We cannot know any thing to be the cause of another, but from its attending it; and this way is not infallible, declared by instances, especially from the Philosophy of Des-Cartes. (2) There's no demonstration but where the contrary is impossible. We can scarce conclude so of any thing. Instances of supposed impossibles, which are none. A story of a Scholar that turned Gipsy; and of the power of Imagination: Of one man's binding another's thought, and a conjecture at the manner of its performance. 
188, 189.  CHAP. XXI. Another instance of a supposed impossibility which may not be so. Of conference at distance by impregnated Needles. Away of secret conveyance by sympathized hands; a relation to this purpose. Of the magnetic cure of wounds. (3) We cannot know any thing in Nature, without the knowledge of the first springs of natural motion, and these we are ignorant of. Des-Cartes his Philosophy commended. 
202  CHAP. XXII. (4) Because of the mutual dependence and concatenation of Causes, we cannot know any one without knowing all. Particularly declared by instances. (5) All our Science c●mes in at our senses, their infallibility inquired into. 
213  CHAP. XXIII. Considerations against Dogmatizing, (1) 'Tis the effect of Ignorance. (2). It argues untamed passions. (3) It disturbs the world. (4) It is ill manners, and immodesty. (5) It holds men captive in Error. (6) It betrays a narrowness of Spirit. 
224.  CHAP. XXIV. An Apology for Philosophy. 
235.   
FINIS.