its Form which has not an indifference to more remains unchangeable as long as its Form so also the knowledges of an Intelligence cannot like Accidents be present and absent but once infus'd by the power of the Giver they are subject to no mutation but from Him Since therefore there is no other divisibility of an Intelligence but either in Its being or its knowing 't is evident It can receive no change from another Intelligence 6. 'T is apparent too that because an Intelligence embraces whole nature by necessary deduction It has of necessity in its very birth all the good which 't is ordain'd to have since the good of every thing is that which is according to its nature and the whole possible good which can belong to a Creature whose entire nature is to be intellectuall is to understand whence since an Intelligence understands all things by force of its nativity by the same gift that gives It being it arrives to the possession of all connaturall good 7. Every Intelligence therefore is blessed in respect of the good it possesses nor can it lose this Beatitude more then Its essence with which 't is conjoyn'd 8. Lastly 't is evident there are three things chiefly to be consider'd in Intelligences Understanding Will and Action among which Action is the meanest as being about inferiour things though by it they rule over Bodies as Instruments yet those things must needs be nobler by which themselves are perfected which things belong to the Vnderstanding 9. And the Will differs no otherwise from the Understanding then the imperfect Understanding from the perfect for when the things that are understood are appropriated to the nature of the understander and are made something of it then the Understanding begins to be Will. 'T is evident therefore that the Will is of those intelligible things the understanding whereof most of all perfects the understander 10. Wherefore the greatest nobility of Intelligences is to excell according to Will the middle according to Understanding the lowest according to Action though 't is clear that these notions are so correspondent to one another in Intelligences that as much as the Will of one excells that of another so much too must both its Understanding and power of Acting 11. Now that the multitude of Intelligences is but finite 't is evident from hence because all Multitude since it rises and is encreas'd from One by Unities and Unity cannot be a step from a finite to an infinity of necessity is finite 12. But since they are not made for the good of another thing as their End nor have any thing common whereby they should naturally respect one another nor any order of cause and effect and there is no term no limits of Understanding limitation among them cannot depend on any other then the occult proportion of their Natures by which they integrate the compleat order of being without matter LESSON XIV Of the Action of GOD Intelligences and Bodies severally 1. FRom the knowledge of the Agents by the same steps we are led to the knowledge of their Actions First therefore 't is evident out of what has been said that since God alone exists of himself and essentially something flows immediately from Him and consequently is created and that God creates for 't is evident what is made is made out of no presuppos'd matter since God himself is mutable and no Thing besides preexists 2. 'T is plain too this Action is in an instant for were it in Time since in the intermediate Time there is no Substance wherein it should be subjected it would neither subsist nor be in another wherefore of necessity some Substance flows instantaneously from God 3. 'T is manifest therefore that both the Intelligences and the first Bodies proceed from God by such Action 4. Nor must it be ask'd by what extrinsecall power they receive birth from God for since God is essentially Being it self 't is plain that whatever is requir'd intrinsecally for God to be a cause actually causing is essentially found in God and since nothing besides himself exists that which is in Him is of such vertue that the effect follows wherefore 't is a necessary consequence because the subsistent Being is Being it self Creatures are or if Being be the Creature is as if you should say if the Sun be not capable of its own light the things about it are illuminated or if the Fountain overflows the neighbourhood is watred 5. Again since an Intelligence can neither act upon God because He is immutable nor upon another Intelligence nor upon a separated Soul which as to that is of the same nature with an Intelligence its action is wholly about Bodies And Action about a Body if it be compounded of more is known by the simples whereof 't is compounded now that there are only three simple Actions has been evidenc'd by shewing how all Actions are perform'd in our Physicks viz. locall Motion Condensation and Rarefaction 6. And for Locall Motion 't is manifest that 't is really nothing but the division of a Magnitude and the division of a Magnitude consists both of the conjunction of the dividing body to the divided and its separation from the body with which 't was formerly one to conjunction there 's nothing else requir'd but that no Quantity keep off the Place from what is plac'd in it since Magnitudes between which no other interposes even by that are one together now that there should not be another between them is a certain negative notion and by consequence is not made by an Agent on set purpose but follows out of the Action of a Body intending another thing viz. from a body impelling 7. But the body impelling either it self changes place without any other mutation and then it self too is impell'd or else from some other mutation only it receiv's the being impell'd or without impulse to impell Since therefore besides division there are but two simple mutations Rarefaction and Condensation and condensation is both a negative action as being the less'ning of Quantity nor makes it the body aspire to anothers place 't is plain there 's no simple properly call'd action in bodies but Rarefaction 8. Since therefore 't is clear that the Action of an Intelligence is a simple and properly an Action as that which begins and causes the action of all other bodies it comes to passe that the proper Action of an Intelligence upon Bodies is Rarefaction And since ther 's no other action properly upon a body nor has an Intelligence any action upon any other thing but a body it follows that Rarefaction alone is the action of an Intelligence 9. You 'l ask wherein consists this action of an Intelligence upon a body or what consequence is this An Angel wills therefore a Body is rarefy'd 'T is answer'd out of what has been said 't is clear that an Intelligence by love or desire ingrafts the thing to be done into Its own Essence and
Arrow as swiftly acrosse as directly Besides as those that swimme against the stream feel the strength of the stream under water so one that should move towards the West would feel the Aire to be carry'd towards the East 6. Much lesse by the force of its circular motion will the Earth throw any thing laid upon it into Heaven For circular motion has no such property in its own nature since 't is still about the Centre and by consequence keeps every thing according to its own line in the same distance from the Centre But those things we see thrown off from wheels are so by reason of their adhesion and the mixture of a straight motion with the circular as also because the centre of gravity of such thrown bodies is remov'd from that position wherein it was sustain'd by the body under it LESSON XVII Of the causes of the Motion of the Moon and other Stars 1. SInce supposing this motion of the Earth the Moon is carry'd with it about the Sun and keeps alwaies the same side towards it 't is fairly convinc'd to have a kind of adhesion to the Earth 2. Yet not a Magneticall one being it changes not its aspect nor has any declination for its approaching the Poles nor though it hangs loose does it come to the Earth 'T is therefore an adhesion of gravity 3. And since gravity proceeds from the Motion of things descending towards the Earth the Moon must be situated within the Emanations of the Earth be carry'd about the Centre of the Earth and about the Sun But because it has a propension of its own towards the Earth it is not carry'd so swiftly as the Emanations themselves its progresse being according to Astronomicall observations but about a 28. part every day 4. And because under the Zodiack ther 's a perpetuall tumult of vapours which ascend and being come up to a certain height turn off from the Torrid Zone towards the Poles the motion of the Moon is compounded of a Motion under the Ecliptick and towards the Poles 5. It is not therefore carry'd purely under the Ecliptick but because 't is mov'd in a Sphericall Superficies and by the shortest line that is by a greatest circle it will cut the Ecliptick twice every intire course of its defects that is every moneth 6. In its Opposition and Conjunction to the Sun the body of the Moon that is the whole complex of its solid and vapours becomes lesse heavy In Conjunction because its nearnesse to the Sun and the Sun 's stronger reflection from the Earth raises more Vapours in the Moon in Opposition more vapours are rais'd out of its naturally colder part and in the upper part ther 's allways abundance 7. Wherefore the Moon in these positions must rise higher from the Earth and in the Quadratures that is about the passages from the first to the second and from the third to the fourth Quarters appear bigger But because that part which looks towards the Earth is allways the heavier it never turns t'other side towards us 8. Nor is there any fear least the Moon falling by reason of its weight should o'rewhelm the Earth both because 't is furnisht with a great deal of fire and vapours lighter then the Emanations of the Earth as also because very gravity it self near the confines of the Earths emanations is not so powerfull as 't is here lower 9. But farther because 't is hurry'd about two thousand miles every houre whence were it made of solid Iron it could not fall down since we see iron Bullets sustain'd in the Aire by the power of Guns though their motion be not two hundred miles an houre 10. Out of what has been said we may easily argue concerning the other Great Bodies For all those that belong to our Great Orbe either are mov'd about the Sun as being certain other Earths or else about other Stars as the Moon about the Earth such as are the Medicean Stars and the Companions of Saturn 11. And because we discover Suns among those other parts of the world 't is very credible there are proportionable Planets dispos'd among them too and that all those Bodies are mov'd in the manner of ours 12. The Sun it self must of necessity turn about its own centre else certainly since 't is Fire 't would appear divided into Pyramids and if it were born along with a progressive motion 't would shew a vast train of flames like a Comet 13. Lastly since 't is all full of Caverns belching out flames and fire flames out according to the nature of its fewell these flames must of necessity flash out with a fierce impulse against the sides of the Caverns and because they have an eminent proportion to the body they must shake the entire Sun and turn it that way the Motion lyes strongest which the Phenomena of its Spots and bright parts testify to be according to the Zodiack LESSON XVIII Of the Primum Mobile the Duration and Quiddity of the World 1. BUt because this fire which bursts out from the Sun's bowells is it self mov'd too either this Motion which is the Mother of all other must spring from it self or else we must come to an incorporeall Agent 2. But that Bodies which rest how many soever they are cannot start of themselves into Motion is most evident For being suppos'd to rest all their intrinsecalls are suppos'd without that effect which is call'd Motion Since therefore all things remaining the very same in the causes there cannot be any change in the effect and yet supposing Motion there would be a change 't is plain there cannot any Motion spring out of them without altering first somewhat in the causes that is in the Bodies 3. Moreover every part of Motion being a new effect the same evidence convinces that motion cannot be continu'd without some Cause be suppos'd continually altering the First Body on which depend the motions of all the rest 4. Since therefore we have pursu'd the Originall of motion into the very bowells of the Sun we must conclude that there is a Mover of another nature viz. an incorporeall from whom Fire receiv's the power of moving who being of an immovable Nature establishes the Centre of the Sun that it may be the Fixer and as it were Basis of all things rouling about it 5. That Motion cannot be infinite the same argument convinces which made it plain before that all Permanent Quantity is finite For suppose backwards from this instant or now wherein we are an infinite Time already past there must be infinite hours past some one therefore will be infinite others distant from us and in that one a determinate now which with this present instant must enclose an infinite on both sides 6. Nor if the computation be made forwards will the reason differ for there must still be infinite hours to come and one of them will be infinite others distant from us and in that one a certain now terminating an
here a certain mixt body consisting of infinite variety And for the same cause he call'd the Firmament Heaven for at the beginning Heaven signifi'd Aire and Water in the purity of their natures but here a mixt body made of the Elevation of the Waters with the Aire 4. We understand farther because the waters are commanded to be congregated into one place and yet the effect is call'd Seas the waters which from that mighty celestiall fire had contracted Saltnesse though to appearance they possesse severall places yet have a communion between themselves truly constitute one place though outwardly interrupted as 't is evident of most of them out of Cosmographicall History 5. It follows And God said let the Earth bring forth the green herbs and which produces Seed c. Whence 't is understood that the generation of Plants proceeded from the very springing fecundity of the Earth through the activity of so much heat without any extraordinary and miraculous concourse of God For if in fifteen daies Plants ripen under the Equator which with us require a three moneths space for their generation what doubt but much more copiously and sooner they started out of the womb of the Earth justly tempered by the operation of Angels 6. Nor need we believe because the Plants were perfect therefore Oaks and such like Trees must have been at the full strength which they attain not under an intire Age for it suffices that the barren Trees yielded Shade and the fruitfull their Fruits against the sixth Day 6. The Text goes on Let there be Lights in the Firmament of Heaven and let them divide the day and the night And even from hence 't is evident that the office of Light created the first day was to dry the Earth which being done there was no longer need of so mighty a Fire and therefore the Angels ceas'd from that operation 8. There appears again the difference between that Light and the Sun for the Sun is not call'd light but a light'ner as a Candle or a Torch wherein one part is flame and another fuel of the flame or that yields the light It appears therefore that the SUN is a concrete of combustible matter and a certain Vulcanian Globe all over full of pits vomiting flames and that it receiv'd the office of the former light which was to divide between the day and the night 9. But in that 't is said in the firmament of Heaven the Originall expression has it in the expansion of Heaven or of that whence the waters 't is evident these lights were plac'd in the Aire and that ther 's no difference of nature between the Firmament wherein the Stars and that wherein the Clouds and Birds are and consequently that neither are there any Sphears in which the Fixed Stars should be but they are mov'd as Fishes in the water 10. Upon which grounds 't will not be hard to believe them made of Waters rais'd up out of the Earth as the 103 or 104 Psalm clearly teaches For where our text has it who covers with waters its upper parts viz. of Heaven the Hebrew has who framest its chambers of waters Chambers are lodgings or abiding places aloft the Stars therefore if indeed there are any People in them are elegantly call'd the chambers of Heaven and they are said to be fram'd of water that is built and compacted the watry parts commixt with which the terrestriall were rais'd up partly being drain'd into the concavities as we said concerning our Sea partly keeping a consistency about the globes to thicken the Aire partly remaining in them for a due mixtion sake according to the variety of the parts of the Globes 11. But that the Angels which before kindled the Light were divided amongst the Stars especially the Suns whereof 't is evident there are many Iob shews by those words when ask'd where wast thou when the morning Stars marched triumphantly or exulted alike or together and all the sons of God sounded their trumpets that is when the morning stars began to be mov'd as in the Psalm 't is said of the Sun he rouz'd up himself as a Giant to run his course that is stars making morning or light to which conjoining the sons of God he teaches that each of them had its Angel to excite their first motion as it were sounding the Alarm and giving the sign for motion or making the start and first impression And this interpretation is best accommodated both to the Hebrew words and to the matter whereof He spake and the word together shews that in one day they all began their motion 12. The holy Authour adds the End of these Lights that they might be eminent day and night for so the originall propriety has it where our text saies to rule over that is that they might be very conspicuous And for Signs or according to the force of the originall word Miracles or Prodigies that is that they might make men admire whence by little and little they might be elevated from terrestriall things to know God and his works and worship him 13. Lastly for days and years Whence 't is deduc'd that the Earth had been hitherto mov'd only about its own Centre but from thenceforward began to be mov'd under the Ecliptick viz. Because the motion made by the first fire was so violent that the waters were only drawn towards the light or if any mov'd any other way they were so few that they were in no measure able to alter the course towards the light But the force of the Sun being far lesse did so make the Waters move about the Earth that yet the impulse of the returning Waters was notable whence the Earth was mov'd about the Sun in a line mixt in a manner of a Circular and a right CHAP. VII Some Animadversions about the Text of the first Chapter of Genesis 1. FRom the whole Story 't is evident that our Earth is situated in the very middle of the Universe For since all the rest of the World was form'd by evaporation from the Globe whereof our Earth was the Centre this by Fire intermediate between the Earth the other parts of the World 't is evident that the rest of the world is with a certain equality remote from it and consequently that it is plac'd in the midst 2. Which I would not have so understood as if the Centre of the Earth were the very middle point but that the Great Orbe that is all that Orbe which the Earth makes with its circle about the Sun has the notion of a Centre for that it scarce makes a visible Magnitude in respect of the rest of the world Astronomers find by experience 3. Adde to this a conjecture from the Phaenomena's For the Zodiack is fuller of great and conspicuous Stars then the other parts of the Heavens as it must of necessity have happened if the World began after the manner we have explicated Besides of all those Stars which are
and an Effect cannot exist without an actuall Cause nor an actuall Cause without an Effect such propositions are fit to conclude upon any Subject about which we are making inquiry that It is and cannot possibly but be to do which we call framing a Science and the Syllogism whereby we work thus a Demonstration and its Conclusion Science which if we know why a thing is that is if the Demonstration be made from the Cause both the knowledge and Demonstration are call'd à Priori or from something going before if otherwise à Posteriori or from something following 9. Common and Vnconcerning Propositions are both of this Nature Not to be applied to the Conclusion but by the Convoy and Mediation of some other closer relations which yet lying hid and being undiscernable are onely capable of affording an apparent knowledge call'd Opinion 10. From which rule such propositions are to be excepted which assume for proof the knowledge of another person for since Knowledge is adequate to the Thing it self 't is as it were a proper Accident and the knowledge of a thing attain'd by these propositions is call'd Faith Which kind of knowledge may arrive to a certainty if the Authority assum'd be out of all question yet it is not Science because not evident since the thing appears but in the knowledge of another and is undiscernable in it self being it moves not the Understanding by it self and things naturally connected with it LESSON III. Of the Predicaments in Common and the three first in particular 1. WE have said that Propositions are compos'd of Notions and that a Notion is the thing according to the being it has in the Vnderstanding There are therefore so many kinds of Notions as there are severall common habitudes of any thing without or within the Understanding whereby it may be referr'd to any other thing that is Predicated of a Subject 2. Now any thing may be considered both according to what it has in it self or is in its own Nature and according to other things which by consideration are drawn in and applied to it And as to its intrinsecalls a thing is consider'd either absolutely and in its very self and so 't is call'd a Substance and that which is pronounced of it a Substantiall Predicate Or as 't is compar'd to all other things in that respect wherein all things agree and thus we ask how big a thing is and what we answer concerning it is call'd its Quantity Thirdly 't is compar'd to those things which are of the same kind with it or to its own particular nature and so we ask what manner of thing is it that is how perfect is it in its own nature and what we answer is call'd its Quality Lastly 't is compar'd to other particular things and we ask what 't is in respect to another and the answer is call'd Related or Relation 'T is plain that under these four heads are comprehended all things considerable in the Nature of any Subject that is which are in it self 3. But those things which are circumstantiall to another and may be referr'd to it are either apply'd with Motion or in Rest If in Rest the Predicate is neither constantly fixt to the Subject nor the Subject to the Predicate and then we ask where a thing is and the answer is call'd it's Place Or else the Subject is fixt to the Predicate as a Statue to its Basis Liquour to a Vessell one that sits to his Chair c. and as before we ask where a thing is whereto the Predicate we answer is call'd its Site or Situation Or lastly the Predicate is fixt to the Subject and we ask what it has to which that we answer is call'd its Habit as Garments Arms Instruments 4. In Motion if the Subject be mov'd the Agent alwaies accompanies it if it move the Patient and in both cases Time or the Motion of the Heavens goes along with them from which no Motion can be exempt Of this last we ask When was the Motion and what we answer is call'd the Time of the Motion 5. When the Subject is mov'd we ask by what and that we answer is said to Act and the Subject to Suffer from it when the Subject moves we ask what it moves and that we answer is said to Suffer and it self to Act. Thus the reason is evident why there are just ten Orders or Classes of Predicates or Notions or Beings in the Understanding which are call'd Predicaments 6. Substance is immediately distinguisht into Spirit and Body The differences of Spirits are unknown Bodies are either Living that is moving themselves or Dead that is not moving but mov'd by others Living bodies are either Sensitive or without Senses Sensitive are either Intellectuall viz. Man or Brutall Beasts Man is either Socrates or Plato or Xenophon c. and these are no farther divisible whence they are call'd Individualls the rest Vniversalls because they are predicated universally of all that are under them that is of every one 7. Quantity is either Discrete as Number or Continu'd and this either Permanent or Successive Permanent is twofold Extensive whose perfection consists in three degrees including one another Longitude Latitude Profundity and Intensive which is Weight Successive Quantity is contein'd in Action Passion Speaking and generally in Motion 8. Concerning the proper nature of Body because 't is Finite we ask of what Figure ' t is because 't is Alterable by others we ask how 't is in respect to those Qualities according to which 't is variable as Heat cold colour savour c. and this either constantly or in Motion and we answer accordingly either by the Passible Quality or by the Passion as in a Feaver to be hot or to blush for Bashfulnesse is a Passion but to be of a hot complexion or ruddy countenance is a Passible quality Again because a Body is ordered naturally to Act and to Suffer we ask what it can or cannot do and that which is answer'd is call'd its Power or Impotency Lastly because every nature consists in a kind of Temperature we ask whether it be well or ill in respect to that that is whether it exactly or disproportionately possesses those things which are requisite to that and this either constantly or for a time to which the answer is call'd respectively a Habit or Disposition LESSON IV. Of the rest of the Predicaments 1. THose things which relate or are compar'd to another are either compar'd for having some Notion common to both or for their Acting or Suffering or else by a certain third way which participates of both these as when a Picture is made like the Originall that neither acts upon the Picture nor is the Picture being wholy of another kind really like it yet in a manner 't is both and this respect is call'd of the thing measured to the Measure 2. And in this kind there is one onely relation and that on the side of the Measured
kinds of Earth and in this sense all consistent things have the notion of Earth all visible fluid things are call'd Waters and there are many kinds of Airs and Fires 7. But when a body that has the consistency of one Element is full of minute parts of another the substance of one Element gets the denomination of the other's quality Thence proceed the degrees of temperaments hot cold c. and in one and the same kind too reduplicated differences of the Elements viz. of Earths some are Earthy some Watry some Aeriall some Fiery and so in the rest ev'n to the lowest species 8. It appears again wherein consist those qualities which distinguish bodies as to their consistency First the notion of liquid consistent plainly follows the nature of rare and dense and soft is a middle between liquid and hard but hard being that which resists division clearly refers to density 9. But grosse and Massive appertain to the quantity of parts for grosse is not so divided into minutest parts as to be able by its subtilty to enter into the least pores or crannies and Massive has no pores or passages in its body but speaks parts constipated and thrust close together Both of them plainly expresse a certain notion of Density 10. As for Fat and tough and viscous or slimy they have this common to them all To stick where they touch but fat in lesser parts viscous in greater tough properly holds its own parts together and cleaves not so much to others 11. They therefore consist of moist and dense well mixt from moist they derive the facility to unite from dense the difficulty to be separated LESSON VII Of the manner of Mixtion and the Passion of mixt things 1. THese things being suppos'd because there are two Active qualities heat and cold which are most eminent in Fire and Water let there first be a mixt body of Earth Water and Aire upon which Fire be suppos'd to act and since there is no mixt thing so compacted but at least some parts of Fire may be forc'd and fly away through it and they in their passage are joyn'd to the parts of Aire or Water 't is apparent that the Fire will carry away some of them with it whence the Compound will become more compacted and solid 2. Again because the parts of Fire are extremely subtile whereever they find a resistance in the solid parts weaker then their power of dividing that way they 'l escape and that not alone but laden with watry or airy parts so that they will leave the Water and Aire to be united with Earth and between themselves by the smallest parts that are possible 3. Whence two things come to passe One that the Whole becomes a like and equall throughout all the Elements being mixt by most minute particles in every part The other that the Elements become lesse divisible from one another in this whole which is to be rendred constant and permanent body 4. Let therebe therefore in another body the natures of Fire Aire and Earth blended together to which let Water be added from without and first you 'l see all the sallies block'd up and the Pores coagulated by vertue of the cold so that the Aire or Fire cannot easily steal out 5. See again the Water with all its weight and force pressing the nearest parts of the Compound on every side whence they are forc'd to compresse and streighten themselves and shrink into a lesse and lesse place to make room for the water and this not in the surface alone but even in the minutest parts as far as the water can pierce which so much the farther it can as its parts are rendred more subtile by the re-active power of the Aire and Fire 6. Behold therefore its parts being even thus condens'd a consistent and hardly-divisible body made which is to be a certain naturall species of Physicall mixt body 7. Hence again the causes of passions are apparent for we see some compounds suffer from Fire a liquefaction and dissolution into minute particles as into Ashes and powder others on the contrary grow hard others again converted into Flame 8. The reason whereof is clear for if the power of the Fire extends it self only so far as to dilate the humid parts which hold together the dry it comes to passe that the humid parts become larger and more rare and consequently the whole it self is rendred more divisible and subject to be diffus'd by its own gravity into the best ply towards the Centre which is to be liquid 9. But if the power of the Fire be so great as to carry away with it the humid parts then the dense ones remain resolv'd into minute particles without a medium to unite them And these operations are effected sometimes by the mere force of the fire it self sometimes by means of some instruments whereby the humid parts are either increas'd or decreas'd according as the Artificer has occasion 10. But farther if humid parts were redundant in the Compound and Fire were so far apply'd as only to restrain the excesse by exhaling those parts which were superfluous the connection of the humid with the Earthy parts will be lesse dissolvable and the proportion of the Earthy to the humid greater whence the Compound grows hard 11. Water too by pressing upon it pierces and enters into the Compound it encompasses sheir's off its lighter and dryer parts which it mingles with the whole dry body and amplifies the humid parts whence it makes the body flaccid and loose and next door to dissolution 12. Some it utterly dissolv's as salts for they are compos'd of certain minute parts betwixt which Water easily enters and so little they are that they swim in the water There becomes therefore a kind of fluid body thickned with little heterogeniall bodies swimming in it to which if Fire be apply'd by exhaling the superfluous humid parts it remains salt as at first 13. But sometimes it happens that something is mix'd with the salt water which has a power of separating the watry parts from those little swimming bodies and of pressing down precipitating them to the bottome for when the supervener has aggregated to it self the parts of that humid body wherein the dissolution was made that which was mixt with them if it be heavier then water descends for before it was sustain'd by its conjunction to the water which was lighter 14. There are bodies too which grow harder and are petrify'd by the mixture of water either because there wanted moisture to make them coagulate as it happens in dry or sandy bodies or because by the addition of the extrinsecall moisture the superfluous humour is suck'd out in which their inward parts were dissolv'd and rendred flaccid or lastly because the pores of the Compound being constipated without the internall heat better dries the inward parts 15. But when the redundant parts are so very minute in themselves that they are easily rarifyable
expiration and consequently that every body more or lesse operates upon and affects other bodies which approach it round about or acts in a Sphear as we see by experience in hot cold odoriferous poys'nous bodies and in Animals c. Every body therefore has a certain Sphear of activity by this motion and its action depends upon this action 7. Again therefore since its action is not effected but by an emission of its own parts 't is plain it cannot act upon a distant thing but by a Medium as also that it suffers from that upon which it acts if it be within that 's Sphear of activity the emanations of the one running by lines different from the emanations of the other 8. Again 't is evident that since these emanations are certain minutest particles in a denser body more will stick to its parts because its pores are narrow and hard to passe through wherefore with greater labour and time and at the cost of more little particles a dense body receiv's the nature and similitude of the body acting upon it retains more strongly and works more vigorously then if it were rarer 9. And hence the nature of intension and remission is evident viz. because there are within the same space more or fewer of these particles as also why in a denser body a quality is more intended LESSON X. Of the Motions of Vndulation Projection Reflection and Refraction 1. 'T Is consequentiall to what has been said that Water stir'd and alter'd by any violence from its planesse and equidistance from the Centre will not suddenly cease its motion and return to rest though that extrinsecall force be withdrawn For since by that violence some of its parts are rais'd higher then they should be 't is manifest that those higher parts by the course of common causes must presse towards the Centre and consequently thrust others out of their place wherefore the motion will continue 'till every one be restor'd to its own proper place 2. And because ther 's no motion without a concitation and a certain degree of velocity therefore by the very stop of the motion a new motion will be occasion'd but weaker and weaker still till it quite faint away 3. 'T is plain too that the very same must of necessity happen in Aire if its parts be either condens'd or stir'd out of their right place 4. Again it appears that if it be thus with the Aire the same must be expected too of any weighty moveable that 's carri'd in the Aire For since the reason why such descend not perpendicularly is because the progressive motion or the causes of it are stronger then the causes of descent at least in part and since the moveable has of it self no inclination this or that way it must needs follow the motion of the Aire that 's next it But since a dense thing mov'd is carri'd more forceably then a rare body in which it is the rare body it self as it gives a beginning to that 's motion so again it receiv's an advance from that whence it comes to passe that both the Aire and the moveable continue their motion longer then the Aire alone would 5. Hence again it appears that Moveables in all other respects alike the denser they are the longer they retain their Motion 6. 'T is plain therefore why Pendents by a thrid fastned above wave up and down if they be rais'd from the perpendicular and then let drop for with their first descent they move the Aire following it when it ascends and returning with it when it returns but with a new and a weaker impulse and so proceed still till they can stir it no longer 7. It appears likewise that if a Moveable be violently struck against a hard resister because the Aire before it must of necessity yield and that which follows it pushes it on it will follow the Aire before it that is 't will be reflected from the hard Resister 8. And this making equall Angles at least without any sensible difference for since an oblique motion is resolv'd into two perpendiculars which are in a certain proportion by vertue of the moving causes and the Angle is caus'd and emerges out of this proportion it must needs be that this proportion remaining the Angle of the result or reflection must needs be the same with that of the impulse or incidence as in light where the reflection diminishes not sensibly the force but where the reflection notably weakens the force the angle of reflection will be proportionably lessen'd 9. But if the Resister do but partly resist and partly admit that which is obliquely mov'd will be refracted as they call it from the resistance towards the contrary part that is at the entring towards the Perpendicular falling from the mover upon the Superficies at the going out from the Perpendicular as experience conformable to reason witnesses 10. You 'l object that Refraction of light and dense bodies is very different I answer all the Experiments I have ever heard of conclude no such thing 11. The cause of Restitution is that those bodies which recover themselves again are chang'd from length to breadth but 't is known an extrinsecall superficies the more equall dimensions it has the greater Quantity 't is capable of whence the more the longitude exceeds the latitude so much the more the parts of the imprison'd body are compress'd whose motion is so much the swifter as they are the more spirituous and so much the easilyer too they are dilated and rarifi'd after they have been compress'd and condens'd by the circumstant causes and this is that we call Restitution 12. But it ordinarily happens that if they stand too long in bent they recover not themselves again afterwards because either the condens'd parts are rarifi'd by the expulsion of some of them or else time has begot some stiffnesse by the concretion of the parts press'd together so that now 't is not so easy for them to return to their former habit 13. This doctrine is evident to the very sight in Flesh which being press'd becomes white the Bloud retiring but when that returnes it comes to it self again and recovers its colour But Steel above all things most swiftly restores it self because it has a many extremely spirited particles imprison'd in it LESSON XI Of the Electricall and Magneticall Attractions of hot bodies 1. OUt of what has been said 't is again deduc'd that since there 's a perpetuall issue and sally of some parts out of bodies abounding with intense heat and thereupon a certain Orbe of Steams other little bodies must of necessity flow in after the same manner to the body it self and consequently there must be the same tumult about every such body Les 9. 2. as we spake of about the Earth 2. Hence we see that hot bodies naturally attract those things which are in the Aire about them Thus we believe hot Loafs Onions Apples Dogs and Cats c. draw infection to them
but such materiall impetuosities which because we feel in our selves joyn'd with vertue we therefore believe to be just so too in Animals 5. Lastly their concatenated and orderly-proceeding actions are the effects partly of fore-going actions partly of the disposition of the circumstant bodies as they may find by experience whoever have the leisure to observe a Dunghill Hen The admiration of which actions ought not to stop at the Animals but at their Maker who has fram'd such a concatenation out of which the Effect follows after so many Causes 6. And thus much may suffice about Animals in common MAN three things raise above the Crowd in his Internall Sense That he can order and rummige for and own use the Instruments of Knowledge in his Tongue and Voice That they do not purely expresse his Passion but even his Mind too in his Body That he has Hands an Instrument not fitted to any one determinate operation but destin'd to a kind of universality of Acting But in these three there 's nothing requires a Comment Peripateticall INSTITUTIONS Third Book Containing those things which concern the WORLD and its greater Parts LESSON I. Of the limitation unity and composition of the World 1. THe WORLD we call the Collection of all existent Bodies That this is not infinite 't is evident For if any longitude be infinite that very notion imports that it has infinite parts equall to one another paces suppose or feet and consequently from an assigned point in that line some one foot will be by infinite others distant and so a term assign'd and limits fix'd at both ends to a line which is call'd infinite 2. If you answer some one foot is infinite intermediate ones distant from an assign'd point but that foot cannot be assign'd as some one horse is necessary to ride on yet no determinate one 'T is reply'd indetermination and infinity are qualifications or manners of a thing in potentiâ or possibilitie and so a horse is undetermin'd whilst he is yet but necessary that is in possibility not in act 3. Nor makes it against this that there are infinite objects in the understanding of the Intelligences for admit there were we are not sure they are there actually distinct and not after the manner of one 4. You 'l say Suppose Quantity to exist as great as 't is possible and 't will be infinite 't is no contradiction therefore to suppose it infinite 'T is answer'd that since supposing any Quantity how big soever yet one may alwaies suppose a bigger there is no Quantity so big as may exist whence this is an implicatory proposition that is such as couches contradiction in it self as taking the manner of possibility to be the manner of act 5. Again 't is evident there 's but one World For since there 's no space by which two worlds could be separated one from the other and quantitative bodies joyn'd together even by that very conjunction are one all quantity whatever must of necessity by continuednesse conspire into one bulk 6. Again 't is collected that the World is not compos'd only of minute bodies by nature indivisible for since an extrinsecall denomination is nothing but the intrinsecall natures of the things out of which it rises and if there were only indivisibles in the world all the intrinsecalls would remain the same since the same things alwaies afford the same denomination 't would be impossible any thing should be chang'd 7. And hence it follows that there is still some liquid substance where-ever there 's any locall mutation and therefore in Heaven it self the Sphears cannot be so contiguous that there intervenes not some liquid and divisible substance between them 8. Since therefore a whole after 't is divided is no longer what it was every divisible substance in that very respect is mortall Wherefore every moveable body must needs be either corruptible it self or joyn'd to something that is corruptible LESSON II. Of the Mortality and kinds of those things that are in the World 1. T Is infer'd that all Corporeall nature whereever is corruptible since all participate the same nature of Quantity whose differences being rare and dense and out of their permixtion the Elements and all mixt things being deriv'd the differences of all quantitative things that is bodies must needs be proportion'd to these we see amongst us that is there may be Elements or mixt things differing indeed in temperament but the same and entirely agreeing in the common notions 2. Again since the differences of mixt things Vegetables and Animals both from one another and among themselves are condivided by the opposition of contradiction that is by this not being so much as that as mixt bodies are either vegetable or not vegetable and vegetables are sensible or not sensible c. though we cannot tell whether all our kinds may be found in the other parts of the world yet certain it is that no other kinds can be found which may not be reduc'd to these amongst us 3. 'T is objected Since the Notion of a body is to be moveable bodies to which a simple Motion is naturall must be simple now we find three simple motions in nature upwards downwards and circular the former two of these oppose one another and consequently both they and the bodies whose they are destroy one another and are corruptible circular motion therefore because it has no opposite must be incorruptible and so the Heavens too to which this motion is proper 'T is answer'd since a body is a mover mov'd and to be a Mover is a nobler Notion then to be mov'd the differences of bodies are rather to be deduc'd from that of being Movers then from this that they are moveable 4. Again 't is false that the subjects of simple Motions must be simple bodies for both all mix'd things are carry'd upwards and downwards and two Elements are assign'd to either of these motions and which is most considerable these motions agree to these bodies by accident not out of their naturall disposition 'T is false too that the third viz. circular is a simple Motion for Aristotle himself acknowledges it to be compounded of thrusting and drawing and 't is manifestly carry'd on according to two perpendiculars at once and at least four times reflected and has a great difformity in the proportion of its carriage Whence it appears if we were to judge from the nature of their Motions the Heavens must needs be no simple but a most compounded body 5. 'T is objected again there would have appear'd in so long time some change in the Heavens if they were corruptible 'T is answer'd there 's no necessity of that as 't is not credible that if one were in Heaven he would discern the Changes we suffer But again many things have appear'd as more at large shall be shew'd hereafter Moreover Light is concluded to be the same with Fire and that our very Eyes witnesse to be spread every where over
and opens it self a way LESSON VI. Of the Aire those things vvhich are done in it near the Earth 1. THe Aire is evidently divided into two parts that which is habitable by Animals and that above this last has no limits we can know of that first is contain'd in the Sphear of Vapours which ascend with a sensible heat out of the Earth that is as much as the Sun cherishes with its heat and renders fit for the life of Animals This therefore is comparatively hot the rest comparatively cold which the Snows and cold winds about the highest Mountains testifie A third which they use to call the Middle Region there 's none since the place of Meteors is very uncertain some residing near the Earth others above the Moon 2. Out of the Globe of Earth and Sea by the power of the Sun little bodies are rais'd up of the minutest bulk which the Sun deserting them sometimes fall down upon the Earth like drops and are call'd Deaw some drop from hard by others from a great height for all night long vapours descend and the higher more slowly both because they are higher and because every drop is lesse Hence 't is that Chymists rather chuse the Deaw that falls last as also the summer Deaw these being the purest and subtilest 3. From this Deaw 't is that the night grows cooler towards day-break though the first Drops breaking and diffusing themselves intends the same cold by the expiration of their cold parts 4. The drops of Deaw especially the least are perfectly round the cause whereof is because the water of Deaw is very tender and encompass'd in and bound together with a skin as it were by the more viscous Aire about it 5. As we see therefore Bladders blown-up become round because in that figure they are capable of most Aire so every fluid body when 't is straightned must of necessity mould it self into a round form And this seems the cause why Quicksilver so easily runs into little sphears for since the least fire will vapour it away the least cold too must needs compresse it 6. Some Deaws are sweeter then the rest especially in the hotter Regions whence a kind of Hony may be lick'd from the leafs of Trees and the Bees are believ'd to make their hony out of Deaw also the Manna in Calabria and Arabia and other hot Regions is a kind of Deaw Cloves too and Nutmeggs are thought to derive their sweetnesse from a kind of Deaw which falls in the Molucco Islands Now sweetnesse proceeds from a concocting and digestion of Moysture into a certain oily softnesse and equability of parts 7. Frost is congealed Deaw A Fogg or Mist properly is the expiration of the Earth or Water out of a certain Vent made by their native heat For we sensibly perceive Foggs rising out of moist Valleys Lakes Rivers and the Sea they presently fill all our Horizon then for the most part they rise either in the Morning or Evening seldome when the Sun shines hot they rise too in great abundance out of some certain place All which agree not to Vapours extracted by the Sun 8. And because they expire out of putrid water they stink and beget a Cough But that which uses to rest upon Mountains and in Woods especially when it rains is another thing for those are really Clouds not Fogs which either fall or are sustain'd by the leafs of Trees whence in certain Islands we read there 's no other water then what is so gather'd and distill'd from Trees Some Mists are purely watry others have a kind of slimy muddynesse withall deriv'd out of the quality of that body whence they are sublimated 9. The Nets we see in trees hedges as also those thrids that fly up down sometimes are made by the parts of the Fog growing together or of little bodies too rais'd up by the Sun minutest humid bodies gluing together other minutest dry ones that we may learn out of these rude principles how Silk-worms and Spiders Webs and even Flesh it self is woven LESSON VII Of Clouds Rain Snovv and Hail 1. HItherto we have kept near the Earth But if the Sun drives the vapours higher they are gather'd into Clouds Now a Cloud is a swarm or heap of minutest bodies elevated by the Sun of such a crassitude thickness that like a solid body it either reflects or deads the Light 2. That 't is no solid body is plain both from the tops of high Mountains upon which it appears like a Mist and does not much wet those that goe into it as also from its generation and rising up in minutest bodies 3. And the reason is plain why they hang above namely because of the littlenesse of their parts as we see Dust thrown up staies a great while in the Aire Besides the motion of the Aire hinders their descending wherefore in a high wind we fear not the Rain which as soon as the wind is down presently falls 4. Now that which makes it fall is the forcing those little bodies into a straight place and therefore wind brings Rain because it thrusts the little drops one against another and makes them bigger 5. Besides the wind it self is often incorporated with the Vapour and by sticking to them makes those particles which before were too little now to be big enough and fit for descending as when a warm wind rushes against a cold vapour or contrariwise and therefore cold winds in the Summer and warm ones in the Winter chiefly bring Rain 6. But because those things that are rais'd out of the Earth ascend not onely from the Superficies but out of its very Bowells too through the pores nay they are expell'd and thrust out from the bottome of the Sea and the Earth under it the Sea-water forcing whatever is dissolved in the bottome lighter then it self to ascend And because there is a perpetuall vicissitude of Vapours bandy'd from the Poles to the Aequator and from the Aequator back again to the Poles these Consequents follow 7. That little particles are drawn up into the Aire and Clouds of all kinds of Earth clayey stony nitrous bituminous metallick whatever other sorts there are again of all sorts of Plants Trees Roots Animals all which being hurry'd up and down in the Clouds from one part to another are scattered and if any where they come to find a convenient receptacle and nourishment there such things or creatures are produc'd 8. But because some are apt to be form'd suddenly as Froggs easily grow out of Mud and 't is told by a man of credit that a certain Chymist in a quarter of an hour brought certain seeds to grow it happens sometimes such as these too rain out of the Clouds 9. So it rain'd Wheat some yeares since in the West of England or rather something like Wheat and the same I believe those other miraculous rains are to be accounted viz. that it rain'd not bloud but a red water something
crasse it may be and not Iron but a kind of ironish stone so too not Flesh but something like Flesh may have rain'd other where For we are wont to call things by the names of others which they resemble especially when something of miracle is joyn'd with it so greedy we are of seeming to know or have seen something more then others 10. Snow and Hail seem to be accidents of Rain with this difference that snow is rain whilst 't is yet in such little parts that it cannot descend but Hail is it congeal'd when 't is in such drops as are apt for descending For that the generation of Snow is higher then that of Rain the tops of Mountains witnesse cover'd all the yeare with Snow which they could not be were they ever drench'd with Rain 11. And that 't is congeal'd in minutest particles is evident to one that considers it both from the height of its place and the very nature of Snow for the flakes are not of one continu'd body but as it were ashes or little dusts made up together Its whitenesse too proves it that is its eminent virtue of reflecting light for suppose a world of little sphears smooth and extreamly minute made up together into one body as little as can be visible and because every one of those convex Superficies are apt to scatter light in its proportion from every point that quantity must needs appear extreamly white 12. The Rine too witnesses it and a kind of snowy-hail we sometimes see like Coriander Confits for certain minute particles of snow are easily discernable and if one look very curiously upon a flake of snow one shall discern a composition without end as it were of distinct bodies coagulated Lastly the whitenesse of Froth proceeds clearly from the same cause 13. Hence the doubts about snow are easily resolv'd as why the vapours should not rather immediately fall down in Rain then turn into Snow since there needs a lesse intense cold for Rain For either they are admitted to be first in the degree of Rain before they become Snow but descend not because the parts are too little yet or it must be said that Rain does not signifie every moisture but a dropping one such as is not in so minute particles The cause too of its softnesse is plain for even Diamant dust if it be small enough will be soft 14. Again why 't is often sexangular or rather like a Star with six rayes For since six other equall circles just encompasse and inclose a Circle if Snow be compos'd of little Sphears the first composition will have six jettings out to which those things may stick which in motion are apt to touch and stop against what they encounter Such a compound therefore is apt to be form'd into a star-like figure 15. The cold if it has been very intense and dry slacken's before Snow because of the Snow's moisture especially if it come with a gentle a South or West-wind as also because a snowy cloud more compresses and straightens the Aire near the Earth whence the Vapours which rise out of the Earth being thrust and crouded close together grow warmer and thus too Snow lying upon houses makes the upper rooms warmer by hindring both the entrance of the wind and the issuing of the vapours In the same manner also it protects the Earth and Roots from the cold 16. But the warmnesse which is felt after the fall of Snow proceeds from the free action of the Sun which before was restrain'd by a grosse cloud interpos'd against it as also because the cold wherewith we were infested whilst the cloud hung over us lyes now as it were subdu'd and imprison'd under our feet That the falling of Snow hinders Sounds 't is because it deprives the Aire of its agility 17. Hail is Rain congeal'd in falling it receives a figure either from the drops or from the wind and the collision of the drops now growing hard or else by chance or the concurrence of accidentall causes 18. Those that discern monstrous forms and shapes in it sometimes polish and finish up by the help of their imagination certain rude lines as 't is often seen in Stones and whatever other figures 19. That it so soon melts the reason is because there remains in it more water then of the dry vapour the wind or congealing Aire having light upon great drops For that this is the cause of congelation our expecting Ice and a Rine the next day witnesses to wit when the wind is grow'n sharper by the cold of the night LESSON VIII Of fiery Meteors appearing in the Aire 1. who 'd expect Fire out of water Yet we have it sometimes out of the Clouds and even out of Rain Nay in a very Tempest there stick to the Masts things the Ancients call'd Castor and Pollux a wonder familiarly seen by the Mariners 2. But these and many such like seem rather to rellish the nature of vapours that reflect light then of Fire for both Will of the wispe or Ignes fatui do not burn nor flame out but only shine as also those Dioscuri or Castor and Pollux have the form of a globe which is not the figure of Fire Again Flames in a thin and tenuous matter are not long-liv'd as appears in Lightning and in a Candle which we see sometimes blaze up enflaming the smoak about it but suddenly extinguish again and retire to the Wiek The flames too which belch out of the Vulcanian Mountains are often but short-liv'd 3. Be this therefore a sure rule where-ever the figure is determin'd and constant 't is no fiery or flaming matter For the way of Fire is to brandish Pyramids upwards with an uncertain motion the crasser matter pressing downwards 4. Besides an Ignis fatuus has been found fallen down in a slippery viscous substance full of white spots The same too is the matter of Falling-starres as both a learned man hath found it amongst our selves when any such matter is found in the Fields the very Countrey-men cry it fell from Heav'n and the Starres and as I remember call it the Spittle of the Starres 5. Ignes fatui or Wills of the Wisp then are a certain viscous substance reflecting light in the dark evaporated out of a fat Earth and flying in the Aire They commonly haunt Church-yards Privyes and Fens because they are begotten out of fatnesse They fly about Rivers Hedges c. because in those places there 's a certain flux of Aire They follow one that flies them and fly one that follows them because the Aire does so They stay upon Military Ensigns and Spears because such are apt to stop and tenacious of them In the Summer and hot Regions they are more frequent because the good concoction produces fatnesse 6. Flammae lambentes or those we call Haggs are made of Sweat or some other Vapour issuing out of the Head a notunusuall sight amongst us when we ride by night in the Summer
out with violence they take the shortest line which upon the superficies of a Sphear is the Arch of the greatest Circle LESSON XI Of Earth-quakes and their Effects 1. BUt because we have said there are Caves under ground and both our experience of Pits sunk and many extraordinary effects demonstrate Fire water there too there must necessarily be notable effects of the vapours extracted out of the bowells of the Earth 2. If therefore out of some subterraneous humidbody vapours chance to be rais'd by a subterraneous fire too and they prove too bigg for their place 't is manifest that alwaies increasing and becoming condens'd by the continuall accesse of new vapours they 'l seek themselves a way out according to the force they have where ther 's the easiest passage If that chance to lead into any vast under-ground Cave the Earth will quake with a great impetus and groan but nothing will appear above ground 3. But if the easiest issue be towards the superficies of the Earth the vapour will burst out through it and if it be noxious to Beasts or Birds 't will bring either Death or a Disease along with it making with the eruption either a gaping Hollow or a Mountain according as the Earth either sinks or is sustain'd and as it were vaulted Sometimes 't will bury and swallow up Cities sometimes transport vast pieces of Earth and produce other effects whereof we find expresse memorialls in History 4. The Prognosticks of an Earth-quake they say are an infection of the Fountains with a sulphurious savour an unusuall calmnesse of the Air and Birds a swelling of the Sea without any apparent cause blackish streaks under the Sun of an unusuall length all if they are truly Prognosticks and not onely Accidents which sometimes and not for the most part happen are the effects of a spirituous Vapour bursting out from the bowells of the Earth 5. They are said to happen chiefly in the Spring and Autumn therefore if the opinion be true because the Superficies of the Earth being warm becomes slacker with the rain But I should rather believe it a chance that many should be recorded in Histories about these seasons for both Winter and Summer have felt their Earthquakes and in the Torrid Zone where they are most frequent the differences of Spring and Autumn from the other seasons are very inconsiderable 6. The Sea-shores are most subject to these motions because the subterranious flames and fumes receive no little nourishment from the Sea and the moisture which soaks into the Earth renders it very fit for breeding vapours LESSON XII Of the Meteors of the other parts of the World and especially of Comets 1. THese accidents of our Orbe and its parts which are usually call'd Meteors must necessarily be found too in the other bodies which we have said are enlightned by our Sun And that out of the nature of quantity and the mixture of Rare and Dense if they have their severall degrees and differences 2. Nor in these only but in whatever bodies besides wherein alterations are wrought by the operation of fire upon denser matter for the same reasons 3. 'T is evident too that our Sun cannot warm and enlighten all those bodies that reflect light to us for if it were as far distant from us as Astronomers suppose the Sphear of the Fixed stars 't would appear to us to be but of the sixth Magnitude and consequently it could not communicate to us any considerable either light or heat how much lesse in the situation where 't is could it reflect so far as to us a light of the first Magnitude from any Star so far distant 4. Adde to this that one that should collect from the proportion of the basis of a Cone to its Axis how much light the Sun could reflect to us from the eighth Sphear would find it absolutely invisible Besides the very Aire through which the light passes by little and little drinks up and extinguishes it whence in a thicker Aire it spreads it self a lesse way then in a rarer so that in so vast a journey 't would be utterly deaded and not seen 5. A Meteor of the Planets perceptible by us is a Comet which its very-little Parallaxis convinces to be sometimes sited above the Moon 6. That 't is not fire its constant figure its Tayle not oppos'd to its motion but to the Sun its lasting consistency its matter light and to be seen through and lastly its Motion more regular then we observe in fire largely convince farther that it has nothing of fire but the colour adde to this that Fromundus with his very eyes discern'd the Tayle of that Comet in the Year 1618 to consist of the reflection of the Sun 's light 7. Be it therefore A vapour which partly reflects the light of the Sun partly drinking it in either repells it back again to us by refraction from it self or letting it through by reflection from another body And its fore-part will be the Head it s hinder whether part or something only accessnry to it will be the Tayle 8. And since by this generation of a Comet any figure of its Beard any Motion any winding of its tayle but for the most part the opposition of its Tayle to the Sun and the lesser light of its Tayle then of its Head may be fairly solv'd this intire subject is clearly display'd 9. Out of the same principles may be deduc'd that fading Stars are Comets but so far off that the secundary or refracted light of their Tail by reason of the height either cannot be distinguisht from the body or cannot be extended to us because of its extreme faintnesse as also that its motion cannot be discern'd 10. Even these therefore witnesse that there are Meteors among the very fixed Stars and those so much the more constant and lasting as the bodies out of which they are extracted are larger LESSON XIII Of the Ebbing and Flovving of the Sea and its Accidents 1. SInce out of what has been said it appears that the gravity of the vapours and the straightnesse of their issue are the cause of the violent motion of the winds and that the heaviest vapours are extracted out of the Earth when 't is well moistned It becomes evident that where vapours are rais'd out of the Sea only they are lighter that if they be turn'd into winds without being straightned they will be calm ones And since in the great Pacifick Sea in the Indian Atlantick Ocean quite through the whole Torrid Zone there are vast waters consequently in some measure secure from the incursion of Shore-winds there must needs be light vapours rais'd up by the Sun through all that Tract which the Sun retiring must turn into winds taking that course which the Suns rarefaction of the aire makes most easie this all the year long consequently there must be a continuall East-wind 2. And because the Aire naturally moves in a Circle
aggregated of similary parts and has a conformity with the Elements so far it follows they must be subject to their way of change but as 't is compounded of dissimilar parts yet cohering in Proportion not Order so far 't is chang'd by the change of the Proportion without any respect to the Order 10. You 'l object Since every Accident concurs to the designation of the Substance upon any Accident 's being chang'd the ultimate substantiall difference must be altered especially since a Substance is defin'd to be nothing but A certain Resultance from Accidents 11. 'T is answer'd that as 't is evident Plurality is so nothing else but division ended as notwithstanding not every part of the division changes Unity but only the Figure so it happens in Rarefaction that 't is indeed the production of a new Element when 't is perfected yet every part of rarefaction does not partially change the Substance of an Element 12. Now rarefaction and condensation is perfected when 't is become such that the former degree cannot be restor'd to the Thing that 's rarifi'd or condens'd out of the precise nature of Common causes but ther 's need of a speciall cause for this effect for 't is plain that otherwise it is not in respect of the world a new Thing or part since by the very common constitution of the world 't will return to its former nature 13. Much more in the destruction of an Animal every alteration is so a way to its destruction as notwithstanding every part does not partially change the very Substance of the Animal 14. Hence 't is collected how ther 's made an Augmentation of the same numericall Animal through the whole course of its life and how many of its members being cut off the same still numericall Animal remains For it being said that the Substantiall notion of an Animal is to be rated from its prime Passion and that That is the Love of Food that is of preserving it self moreover that an Animal being once made the identity is not chang'd unlesse the quality of its first operation be chang'd according to the order of nature it follows that an Animal is not chang'd substantially as long as the love of preserving it self remains in it 15. But the cutting off of members clearly does not take away this disposition and the change which is made by the digesting Food into it self is mean't to continue the Animal 't is clear therefore neither of these destroy the bounds of nature which we have said are the Ends and determiners of Substance consequently the nature of Individuation remains firm 16. Now why an Animal remaining the same in Substance should not be rarefi'd although more quantity come to it the reason is plain because the Substance of an Animal is of it self indifferent to many Magnitudes that is to be lesse and bigger and that which it receives is deriv'd to it by the destruction of other bodies so that materia prima which is a capacity of quantity has that comparison to the augmented Animal that is is a Capacity of as much quantity in the Animal as it was before in many Things whence it comes to passe that in the Animal the quantity and substance retain the same proportion to the Standard or universall substance which before they had to it in the Animal and its food 17. It appears again out of what has been said how the Suppositum may be said to have more in it then the Nature though these are indeed one and the very same thing For the Nature speaks the complexion of Accidents precisely as 't is a complexion and so makes an Instrument of the operation intended by nature and the notion of this is one and determind and ther 's nothing in it but essentially and formally 18. But the Suppositum is the thing which the Nature constitutes whence because it so explicates the nature as that besides it includes confusedly other notions as also because the nature is a complexion of many the natures of every one must needs be conjoyn'd with this Nature or Substance it comes to passe that all the Accidents according to their particular natures are in the Suppositum and consequently that there is more in the Suppositum then in the Nature LESSON VIII Of the proper Action of the Chief Animal 1. IT appears farther that since an Animal is governd by Passion and Passion rises from goods or ills to Nature that is those things which are conformable or dissonant to nature Man if he be applyable to all things that is prompt to embrace any ill of nature or fly any good must of necessity have such a faculty in him that in his Brain ills of nature greater then any such good may be joyn'd to the good which he is to eschue and likewise greater goods to the ill he is to embrace that so he may by the applyer be impell'd to his destin'd actions 2. These goods therefore with ills and contrariwise since they are not conjoyn'd in the things themselves and yet must appear to him conjoyn'd and this not by mistake but by the design of nature 't is plain there is in the Man a faculty whereby it may appear to him that those goods are conjoyn'd with the ills and that he from that appearance is mov'd and not because the appearances are naturally conjoyn'd as peradventure 't is in Beasts which not having any conjunction from a conjunction of the objects in nature as future or past things cannot from such conjunction that is by force of nature have a power of moving through conjunction 3. And since this conjunction moves a man not as being a manner of the knowledge of things but because 't is the thing known the other conditions too of Things and chiefly their very Existence must be so in a man and so move him The objects therefore as existing that is Existence as Existence must be known by a man 4. And because existence by its own Form and its very being existence excludes non-existence he that knows a thing exists knows that it does not not-exist or which is as much that what exists whilst it does so cannot not-exist Man therefore has a foundation whereby he may be certify'd of all Truth viz. that The same cannot be and not-be at once 5. Since therefore then we are judg'd to understand when we know a thing is and cannot be otherwise a Man certainly is to be call'd an Vnderstanding Creature 6. Again since our knowledge rises from our Senses our Senses sometimes are so imperfectly mov'd by the Objects that though we perceive ther 's something yet we know not its quality for example we see a body which we know not whether it be alive or dead or we discern it moves it self but doubt what kind of Animal 't is 't is evident we know some one thing of more like to one another which we are acquainted with to be without distinguishing the individuality that is we
have an universall notion which is indifferent to many 7. And compounding these former with this farther Consideration that 'T is the same thing to know One thing is another to know that Those things which are the same with a third are the same between themselves 't is plain that a Man is Discoursive and that his knowledge is deriv'd from those things whereof he 's certain to something whereof he was not certain but is rendred certain by the very derivation 8. And because of those things which are unknown either part is indifferent to the Understanding and the Understanding is undetermin'd concerning them it follows that a Man by this Discourse of undetermin'd is rendred determin'd and because the Principles of determination are in himself it comes to passe that a Man determines himself and moves himself 9. Again since 't is clear that one part of a Man is affected from another part as from a sensible object for example One hand Feels the other or whatever other exteriour part of the Body in like manner we are sensible of our selves by Smell Hearing and Sight it follows that a Man can think and discourse of himself and consequently of his actions and by consequence that he can determine himself to act or not-act the understanding descending by discourse to the good or illnesse of the action he is about to doe 10. A Man therefore moves himself to act and is Master of his action and out of the notion of good and ill differently disposes his action which we use to call being Free a Man therefore is Free 11. You 'l object that liberty according to the common notion of men consists in this that Supposing all things requisite for action yet a Man can out of an intrinsecall faculty immediately will to act or not-act 'T is answer'd This is not the notion of the vulgar which holds to act and not-act for the notion of liberty without that addition of supposing all things requisite besides the action it self nor is it the notion of the Learned that have sought in Nature it self how the notion of the vulgar should be explicated 12. But 't is an errour in Metaphysick in as much as it supposes an indifferent as indifferent to act and that to be in Effect which never was in Cause that is an effect to be without a cause 13. Again 't is erroneous in Morall Science for the Notion of Vertue would be taken away whose nature 't is to incline to will actually so that a more vertuous person is more determin'd to will just things then a lesse vertuous 14. Perswasion too and Negotiation would be taken away for if the determination of the will should proceed not out of the preceding causes in vain would be the endeavours of drawing men to follow one thing more then another 15. Out of what has been said it may be determin'd that Man by force of his Intellective vertue consider'd in it self is capable of infinite Science For since whatever is added is still a degree and disposition in the Man to farther Science 't is apparent the understanding is not burden'd but rendred more capable by former Science Wherefore since Science for its part may by addition encrease without end and is only restrain'd by uninfinitenesse of the number of the Objects it must needs be that Man is capable of comprehending all that is infinite Science together and at once that is he is of a capacity absolutely infinite in respect of bodies comprehending infinite of them as a Superficies comprehends infinite Lines and a Line infinite Points 16. Again since among knowable things those are contain'd too which are to be done by a Man to this also humane Science extends even to know what 's to be done And since Science is an active Principle a Man by Science will be enabled to direct his actions that is to govern his life and this most perfectly because he is enabled to know what 's best to be done LESSON IX Of the Soul of the Chief Animal or of the MIND 1. OUt of what has been hitherto explicated 't is easily deduc'd that Man according to this principle is rais'd above the notions of Matter and Quantity For since Matter is a certain capacity of Quantity Quantity of Figure Figure is determin'd by Place and all these in Time but 't is clear that the intention and thought of Man in an universall conception is entertained about something indifferent to infinite Figures Places Times and Magnitudes and this not out of the nature of the thing but because 't is in the Mind of Man 'T is most evident that the Mind is something of another kind then Matter and Quantity and consequently nobler since 't is an addition to the perfectest bodies 2. Again since Thing and Existence is that which first and primely fixes the Mind and to which it seems to be a certain capacity but Thing out of what has been said abstracts from and is before great and little both in rarefy'd and augmented things it follows that the notion of the Mind is before and nobler then Quantity and its com-part Matter 3. Again since all the negotiation of our Mind reduces divisibles to indivisibility as appears in Numbers Figures Points Lines Superficies Instants Comparisons Denominations Relations Negations c. but nothing is so different as an indivisible from a divisible 't is clear on all sides that the nature of the Mind is wholy opposite to the nature of Quantity and Quantity implying a kind of undeterminatenesse and confusion that the Mind is still the nobler part 4. Nor with lesse evidence is it prov'd that the Mind is a Substantiall principle of Man For since his operations are manifestly indivisible but what is receiv'd in a divisible ipso facto becomes divisible upon the division of the subject 't is clear his operations are not receiv'd in a Magnitude and consequently that his Mind is an indivisible Substance 5. Again if the Substance of Man be wholy materiall and divisible his Mind it self and all its affections can be nothing but certain Manners and determinations of divisibility as 't is plain of the other qualities which are accessory to bodies but 't is plain out of what has been said that 't is no such thing wherefore neither that the whole Substance of Man is materiall but in part Spirituall and indivisible 6. 'T is clear too that the Mind is not another but the same Substance with the Man For since an Instrument to all things includes the being an Instrument to some wherein consists the notion of an Animal 't is clear that a Man is a certain Species of Animal and consequently that his Mind by which he is a Man is formally one and the same Thing with the rest of the Substance of Man 7. And indeed were it suppos'd a distinct Thing from the Substance of the Man it would not suffer from the body nor could it acquire any thing through its
conjunction to the body nor be at all conjoyned to it for it must be either entitatively and this cannot be otherwise then by unity of Substance for a Thing speaks Substance or some other accidentall way whereof ther 's nothing common to a body and a Spirit 8. You 'l say Since a Spirit is a Thing of another order then a body how can it concurre into the same Thing then how will it be cemented and what neighbourhood of one to the other 'T is answered that as in a Magnitude one part is fastned to another and has the power of a Subsister without division that is the propriety of a sever'd Thing without separation so the Soul also may be the same with the body without confusion of properties 9. And because in a corporeall Substance ther 's admitted a certain negatively indivisible vertue antecedent to divisibility viz. a not-yet divisibility of the Substance before the Quantity such as is the connexion and gradation from the divisibility to the negative indivisibility another like that will be apt to unite without a Paradox the Mind positively indivisible to the Substance negatively indivisible 10. And how will it unite but according to those parts in which the Substance primarily and principally resides which as 't is principally in the Heart that being a certain Fountain of the whole Thing so specially as to the notion of Animality 't is in the Brain whence Sense and Motion is deriv'd to the whole Animal which are those operations from which 't is denominated an Animal 11. Since therefore the other actions which do not affect the Heart nor the Brain strike not home to the inmost Substance so neither do they reach Mentall Knowledge or the integrity of the Soul but the changes that strike upon these Principles affect the Soul too and it comes to passe that not-the-same ordination of bodily parts especially of the Spirits and Heart follows in Man from the Brain 's being affected which would follow in another Animal but one from the propriety of the affected Substance conformable to the whole not to the body alone 12. But any other unity then that the Soul should intimely be comprehended in the definition of Man and consequently should consist of the same notion and indistinct predicates is not to be look'd for in Substance LESSON X. Of the Proficiency and Deficiency of Man and of his Essence 1. THis therefore is out of Controversie that Man as to his Soul suffers from Corporeall Agents For since the Soul it self is a certain Affection or Qualification of a divisible Substance which is introduc'd and expell'd by corporeall actions 't is clear that those actions which reach to the very Substance must of necessity affect and be receiv'd in it after its manner 2. Consequently it acquires Science For since 't is nothing but a certain Possibility to Science as to its perfection 't is manifest that all its change is towards Science viz. to be some kind of Knowledge either perfect or imperfect 3. Whence even they that deny the Soul acquires Science say that 't is excited and admonish't by the presence of the body but to be excited and admonish't is to receive knowledge the Soul therefore acquires knowledge from the Body 4. Nor makes against this Socrates's experiment of a Boy orderly ask'd and answering right to Geometricall propositions for this questioning was a production of Science not a renovation for 't was an application of the notion of the same Being which is between the Terms to the understanding of the Boy whereby it came to passe that the Truth to be known was by the notion of Thing knit to the Soul of the Boy and made as it were a part of it in which the vertue of knowledge and Science consists 5. Yet the Soul has not by this Science a power to move the body For we see Science is often overcome by Passion but if it had any proper activity it could not be resisted by any power of its own body Moreover it would no longer be a part of a Man but something grafted in him of a superiour nature according to that vertue 6. It follows therefore that by vertue of the Soul more motives of goods or ills are conjoynd to the singular objects by whose conjunction the Heart and the body is affected otherwise to those goods or ills then it would be had they not that conjunction So that the force of Pain and Pleasure is that which moves a Man even then when he seems to follow the firmest Reason namely because to be Reasonable to follow this and to fly that is nothing else but that more of delightfull is conjoynd with this and more of painfull with that 7. In vertue of these therefore a Man is chang'd and acts otherwise then if he had not understanding Nor is he carry'd from the very beginning by reason or any proper power to this connection of goods with ills but is prevented by some chance or obvious disposition of objects corporeall causes either intrinsecall or extrinsecall 8. Now this disposition in the Soul upon which Operation follows we call the WILL and the first beginning Volition which 't is apparent is left by precedent judgements chiefly those that are about good or ill since by such judgements 't is plain a Man is determin'd to action 9. Hence it appears how the Soul fails in Opining For seeing Objects occurre to the Soul not deduc'd and drawn-in by its own force and nerves as it were but by the agitation of bodies if the affection to any thing so presses a Man to action that it leaves not room for the objects to run in that order which is necessary for demonstration the Man must needs fall to acting before he has any absolute evidence what 's to be done 10. If this be done by reflection a Man see 's that he 's mov'd uncertainly but he see 's too that nature requires he should move upon apparences whence he does no unbeseeming incongruous thing But if it be done without reflection a Man takes an uncertainfor a certain which is to Opine for he says this is which he has no determinate cause to say 11. From this precipitation of action it happens that one Man operates better another worse according as one more frequently or more grievously precipitates his action then another And those that come nearest to evidence as far as nature will bear doe the uttermost of their power which is to operate vertuously but those that very much recede from it are call'd vitious between which a certain middle state of Men inclines notoriously to neither part 12. 'T is clear therefore whence the defectibility of Vice rises in Man-kind to wit because by too much precipitation of bodily motion false or the worse opinions are generated Whence it follows that man is not only changeable from imperfect to perfect but also from good to evil and contrariwise For if he has opin'd a falsity upon farther
to our Acquaintance and Friends and the rest which we have cultivated in this life shall remain in the future wherefore we shall both better know and more rejoyce in our Parents and Friends then in others other circumstances alike 2. And because the Affections shall remain that in the proportion they were in during life it follows that those who have in this life delighted in those things Sciences which the Soul is apt and fit to enjoy in Separation for example in naturall Contemplation or that of abstracted Spirits especially if with great affection will have a vast Pleasure in the State of Separation through the perfection of the knowledge they 'l enjoy 3. But those that have given themselves up wholly to corporeall pleasures will be affected with vast Grief through the impossibility of those pleasures there 4. You 'l object that separated Souls will see the unworthinesse of such pleasures and consequently will correct in themselves such erroneous and false judgements nor will have such appetites as would torment them 'T is answer'd these griefs follow not out of false but inordinate judgements for 't is true that such like pleasures are a good of the body and of the Man whose appetite is the appetite of the Soul again supposing the deordination of the Soul 't is true that these pleasures are conformable and good even to it but grief follows hence that the judgements or affections about these are greater then in proportion to those other desires which ought to be preferr'd before them 5. Whence it comes to passe that the Soul 's seeing these objects to be unworthy and not regardable in comparison of the better increases its pains whilst it can neither cease to desire those it desires through the excesse of these affections above the rest and yet sees they are vile and unworthy 6. Moreover out of what has been said 't is deduc'd that in the state of separation no variety can happen to Souls from a body or the change of bodies For since a change passes not from any body into the Soul but through the identification of the Soul with its own body and this identification ceases by the state of Separation it follows that no action nor mutation can be derived from any Body to the Soul 7. Nor has the Soul of it self a principle of changing it self not from hence only because an Indivisible cannot act upon it self but also because since a mutation of the Soul cannot be any other then either according to the Understanding or Will but the Understanding is suppos'd to know all things together and for-ever whence by the course of nature ther 's no room left either for ignorance or new Science and the Will is either not distinct from the Understanding or at least is adequately govern'd in the state of separation it follows that naturally no mutation can happen to a separated Soul from within or caus'd by it self 8. Nor yet from any other Spirit without the interposition of the body For since all Spirits are indivisible their operations too will be such but an indivisible effect supposing all the causes of necessity exists in the same instant wherefore if any thing be to be done between Spirits 't is all in one instant so done and perfected that afterwards another action cannot be begun for if it begin either the causes were before adequately put or not if they were the effect was put if they were not some of the causes is chang'd that it may now begin to act and not this but the former is the first mutation whereof 't is to be urg'd whether the causes were put before 9. If you say the Spirit waits a certain time First time is motion and not without a body Then since among Spirits nothing is chang'd by time one that acts according to reason could not expect a time by which nothing could be chang'd Certain therefore it is that There can be no change by the power of nature in a separated Soul 10. From the collection of all has been said concerning the Soul 't is deducible that Our life is a Mould or a March to our Eternity and according as a Man behaves himself in this life such an Eternity he shall hereafter possess since Good-deeds and Rewards Crimes and Punishments are equally eternall 11. To conclude He that has liv'd perfectly shall be perfect in the future life he that has liv'd better shall be better he that has liv'd well shall be well he that has liv'd ill shall be ill he that has liv'd worse shall be worse they that live worst they too shall be worst of all for ever so true it is that THINGS WILL NOT BE ILL GOVERN'D that is their very Nature exacts and forces them into a good Government LESSON V. Of the nature of Existence and its Vnity vvith the Thing 1. OUt of what has been said 't is clear that all bodies and a separated Soul it self sometimes are and time was they were not whence 't is evident that the notion of Being or Existence is different from the notion of that Thing whereof 't is affirm'd since 't is deny'd too of it and since of all Substances that are so different 't is said according to the same notion that they are 2. Besides if for Peter or a Man not to be were the same with Peter not to be Peter or a Man not to be a Man 't were a proposition destructive of it self and consequently impossible but now 't is prudent and pertinent to Sciences 3. Neither would there any one and the same thing be a Subject of contradictory enunciations or of affirmation and negation and consequently the art of Logick and the foundation of all humane discourse would be taken away Nothing therefore is more evident then that Existence is distinguisht mentally or by definition from the Thing whereof 't is spoken 4. But yet that it should differ really actually and as it were numerically or in the Subject from the Thing whose 't is 't is equally impossible since so they would either of them be Things the whole therefore would not be one and a Thing as above in the like case is deduc'd 5. Notwithstanding since a Thing really acquires and loses existence for to be made is to receive to be dissolv'd is to lose existence 't is evident ther 's a reall divisibility between a Thing and Existence 6. But this divisibility is lesse then any of those hitherto explicated both because in separation neither part of the Compound remains as also because existence out of a Compound is not intelligible since 't is its ultimate actuality or actuation And as 't is commonly said that Union cannot be understood out of Composition nor Action without a Term so neither can Being without it actually be and consequently make those things be which are by it 7. Lastly 't is evident that existence is the perfection of every and all Things since the notion of all
much as that He can be nothing or defect 6. Worse yet is the notion of Cause and Effect in respect of Himself attributed to God for example that his Attributes flow vertually from his Essence that He understands other things because He understands himself that He wills the means because He wills the end and the like for 't is clear that the notion of an effect likewise speaks imperfection whence 't is no eminency to precontain it 7. Like this 't is to put Instants either of nature or Intellectuall in one of which some thing should be and another thing not-be in God till the next instant for by this there is put a posteriority in God which is imperfection 8. But foulest of all God is put to suppose Creatures or to depend on them whether possible or actuall as when 't is said the Intuitive Vision of God supposes the futurition of Creatures that God knows not a free act but in its existence that a conditionate futurition is presuppos'd before the disposition of the divine Providence and such like which since they make the Divine essence really both posteriour to and depending upon Creatures are intolerable and absurd 9. The Imperfections too either of the Things God has made or of our Understanding they unwarily cast upon God as when God wills the Means should be for the End they weakly suspect that He wills the Means because He wills the End when any one act of God is conceiv'd by us we not conceiving another they believe that there is something in God too whence one notion may be though another be suppos'd not-to-be 10. It appears out of what has hitherto been said that of all the names attributed to God the name of BEING sounds least imperfection for both it stands in the highest degree of Actuality whereas the rest speak Act only and 't is most Universall whence it has this both to contain all things and not to be bound to differences and therefore to include the plenitude of perfection and lastly Being or Existence is perfecter then Essence which is nothing but a capacity to that but all other things are in the order of Essences and more imperfect LESSON XI Of the Existence Nature and Science of INTELLIGENCES 1. OUt of the premisses 't is easily collected that there is some Substance by its nature and originally incorporeall For since God alone is Being of himself and whatever is produc'd participates existence from Him and Existence among those things which integrate a Thing is the least unlike God and is the most perfect and supreme it appears that all other things which are in a Thing are caus'd by God by the means of Existence and that alone immediately flows from God and by consequence nothing is immediately made by God which is not in the Creature in vertue of Existence 2. Again 't is clear that supposing whatever Bodies to exist they because they are many must be in a determinate place and because the same things being put and none chang'd there alwaies remains the same all Bodies in vertue of Existence alone if nothing be chang'd in them will alwaies remain in the same place and consequently in vertue of God alone and Bodies there will not any Motion follow 3. Since therefore it appears in bodies that there is motion 't is evident there is some incorporeall Creature which because 't is requir'd to give the first motion to Bodies cannot be a separated Soul whose birth presupposes the motion of Bodies 4. 'T is plain again that since this Creature receiv's its Being from God of it self it may not-be consequently includes in it self a divisibility of Existence from its Essence 5. Again out of what has been said concerning a Body 't is evident that 't is not compounded of Matter and Form and a composition of Existence with any thing above it is impossible since Existence is the most formall Form of a Thing and consequently there can be nothing more formall or superiour to it in the Thing whose ' t is 6. Counting therefore those things which integrate a Thing or Being there are three kinds of Things GOD filling the highest degree of Existence Bodies by their latitude immensly expanding the infinity of Matter and This middle kind of Act neither essentially actualiz'd nor flowing into matter possessing and filling a kind of middle order of subsisting 7. 'T is therefore a pure Act because 't is not mingled with a substantiall power or possibility 't is not the purest because 't is compounded with Existence which is a Substantiall composition as is manifest common to all but that One Thing of-it-self 8. Again 't is evident that an incorporeall Creature is Intellective so actually Understanding for since the necessity of its existence is collected from the motion of Bodies 't is evident it has some power to alter Bodies that their motion may follow wherefore since action proceeds from an Agent as it actually is that motion of Bodies must of necessity be actually in this Creature consequently the Bodies chang'd 9. Since therefore ther 's no Matter in this Creature nor consequently any determination of matter as its motion or quality it comes to passe that Bodies are in It as existing in themselves that is as another thing since therefore to be known is to be as another thing in another this our Creature is Cognoscitive and since to be known by the notion of Being or as existing is to be understood and movable things are known to exist the Creature we are in search of is an INTELLIGENCE 10. It follows too that an Intelligence in its own essence known knows God and all other things that exist For since an Intelligence has whereto an existing thing may be conjoyn'd retaining the property of its being another it s own Essence existing is intimately conjoyn'd to this power 't is clear that It primarily and formally so inexists 11. And since knowing that its own Essence exists it must needs see that It exists accidentally it sees evidently that It has a Cause of existing and that such an One as we have been in search of above It sees therefore in its own Essence that God is and is such as we have been enquiring after and far perfecter then we can decypher 12. It sees therefore that nature actually emanes and flows out from Him and because it sees what is the End of nature viz. that so many kinds and subdivisions of Animals should shoot-out and ripen into Spirits of eternall Being It sees what is necessary for this and consequently the whole Plot of the World and wherein It self will be usefull for it LESSON XII Of the comparison of Intelligences to Souls and Bodies 1. T Is clear too that an Intelligence has a reall divisibility of Essence from knowledge for since 't is of the notion of the knowledge of its Essence that it exists and its existing is divisible from Its essence much more the knowing its
existence in a particular manner as if it were something of It self whence 't is plain that the Intelligence by the act of its own being stands bent to the Body upon which 't is to act according to all the circumstances necessary out of its own knowledge to the Effect 10. On the other side 't is plain both that the Body is susceptible of the desired effect and that the effect follows out of or rather is but the eminency and excesse of its own act or Form that is Quantity upon matter nay of its commonest act or corporeity as also that the Body is in some sort continu'd to the Intelligence by its Form or Substantiall act 11. And though the act of the Intelligence is of another kind yet because the notion of existence to which both dispose is the same the act of the Body must needs from the assistance of the Intelligence grow as it were and be chear'd and consequently more overmaster its possibility and which follows the Substance be made rarer either to the transmutation of the Substantiall Form or within the same nature 12. We answer again 'T is evident that precisely out of the notion of Understanding ther 's a connection between the understander and that which is understood In such an one as receiv's his Science from the Objects the Object is the cause of Understanding in one whose Understanding is His being the being of the thing understood is from the understanding lastly in one whose Understanding is neither his being nor from the object but concreated and naturall to him the changes in that which is understood if it admit of any without the change of existence may be from him 13. Next from hence is understood the operation of a Body wherein that consists viz. in nothing else but in the formall power of existing what it is For let there be three bodies A B C. following one another between the parallell sides of three places or of one place equall to all the three and let an Intelligence rarify A since that cannot encrease unlesse either B be diminish't or driven on so long as 't is easier for B to be condens'd then to drive on C so long B will be condens'd when 't is arriv'd to the term of condensation by little and little it encroaches into the place of C and forces C to enter into the place of another till 't is come into so ample or condensable a field that the rarefaction of A operates nothing else but condensing the farthest body and then the motion ceases 14. The operation therefore of A is to be greater whence follows A 's being united according to some part of it to the place of B Again the operation of B is either to be made lesse and so only to quit its place or else keeping it self in its Quantity to unite it self with the place of C Since therefore to be united to the place of C is nothing else but to be a Magnitude between which and the place of C ther 's nothing interpos'd the whole operation of B and A is no other then to be what they are by a kind of formall consistence 15. Because therefore a body has no operation but division 't is plain that the whole action of a body is reduc'd to Being what it is or a formall consistency in its proportion of Quantity to Matter and its continuity to place and that its true power of acting is infus'd by Intelligences 16. 'T is plain too that an Intelligence by that one rarefactive Vertue can operate whatever is to be done by Bodies For since all corporeall action is perfected by division and division is arriv'd to by this vertue all action of a Body is attain'd to by this vertue LESSON XV. Of the cooperation of the Agents to the making of Substances a rationall Soul and to all other effects 1. HEnce we are arriv'd to the production of Substances For since some are produc'd out of nothing some out of others preexisting the former must of necessity have flow'd immediately from God The Agent therefore which produces out of nothing makes all the other qualities and conditions of the Thing by the notion of existence Existence therefore is first in execution and since the greater is not made for the lesse it must be first too in intention 2. Wherefore since every Agent by acting endeavours to expresse its own essence upon the effect the Essence of him that produces out of nothing must be Existence it self 3. Nor is it to be expected that another Creature should be made use of as to preparing the matter both because Existence is nobler then all the rest in a Thing whence it admits not of any preparation for the rest since preparations are only in the baser in order to a better as also because existence being put the Thing is already put whence the operation upon nothing is compleat by the very putting of existence and consequently of that cause alone which puts existence 4. Supposing then that God has created certain Substances and that because of themselves they are defectible they alwaies have that being from God 't is infer'd that God perpetually poures out the power of being as the Sun Light Imagine now an accidentall transmutation on Body's part such as is explicated in our Physicall discourse and as 't is declared above through certain changes an arrivall to a constancy of being in another degree 5. It must needs be that As when the Earth is turn'd to the Sun or Wood laid on the Fire from the perpetuall and minutable action of the Sun or Fire joyn'd with the mutability of the Earth and Wood sometimes one sometimes another part of the Earth will be enlightned and sometimes one sometimes another part of the Wood will burn So supposing that naturall motions make Matter in severall Sites sometimes capable of a perfecter existence sometimes of a more imperfect from the same constant effusion of existence on Gods side the Substance must needs be sometimes nobler sometimes more ignoble respectively 6. Suppose farther an existent body so chang'd that the matter may be capable of a Form which in its essence includes some notion that exceeds the power of matter is it not plain that out of the very same constant effusion of existence from God a Substance will exist which will be so corporeall that 't will be in some respect Spirituall 7. For since the putting of existence puts a Thing purely at the second causes determinating God to the position of such an existence not that alone is put but whatever follows out of it though it exceed the power of second causes And so it appears how putting the generation of a Man a rationall Soul is put and how the power of nature so concurres to it that yet the notion of Creation or rather of con-creation supervenes and is necessary 8. Lastly how it both is and is-not ex traduce and at once by Generation and Creation and how
in this case an Instrument in some sort is made use of for Creation 9. And because the internall Dispositions of a Soul as to know and to will even they are indivisible and follow out of the materiall impressions made upon the Body it must needs be that as the Soul it self follows out of the generation of Man by the help of the universall Action of God so these Dispositions too from the impression made upon the man and from the nature of the Soul must indivisibly alter the Soul 10. And whoever would see an evident example of these things let him conceive how by cutting a piece of wood is made more for all the time of the cutting the figure is chang'd yet the wood remains by the same unity one but indivisibly the cutting being finisht they are now two pieces of wood without the dualities beginning at all before or any thing of its nature but only some variation about the Figure 11. Out of what has been said we are deduc'd to see how God performs all the works of the Creatures in them For first if we speak of Intelligences Since their internall operations are nothing else but to be all other things after a certain manner 't is manifest they are actually even to the uttermost positive circumstances by force of their Creation 12. For by force of that their essence is conjoyn'd to it self as 't is a cognoscitive vertue and out of this conjunction the next divisibility which is of God to the same cognoscitive vertue since all the causes are put is of necessity in them 13. And what is said of this divisibility is with the same facilnesse discover'd of all the rest whatever since they are all connected their externall action too Matter which is its subject being put follows by force of their internall without any other change in them LESSON XVI Of the government of God and the locality of Incorporeall Things 1. AS for the rest the same way leads to the discovery that God is not the cause of any imperfection and not-being or ill which is in created things and their action For since the action of God is only to infuse Being and this as much as the Creature is capable 't is plain what there is of Being is to be attributed to God but what ther 's wanting of Being is to be refunded into the incapacity of the Subject 2. And since the defect of action proceeds out of the defect of the Principle that is out of some not-being in the principle in the same manner all defect in acting is to be reduc'd likewise into some defect in being of the Creature and not into God as its cause Wherefore God is the Authour of all Good because all good is from being but of no ill since ill is from not-being 3. Consequently 't is evident that God cannot annihilate any thing or withdraw his concourse from the action of any Creature For to be able to annihilate is to be able to make a no-Thing and to withdraw his concourse is not to give Being to things created either of which cannot happen but from a defect of Goodnesse and of the overflowing as it were of Being in God 4. You 'l say Therefore God does not act freely ad extra that is upon the Creatures But this Consequence is to be deny'd as 't is said above when we treated of the Liberty of God 5. You 'l say again In the same manner therefore it must be said that God cannot make any thing which He will not make But this Consequence also is deny'd for his Power is refer'd to possible things or which have entity and intelligibility and therefore 't is not to be deny'd that he can doe any thing that 's possible though in another respect it be impossible it should happen that He should actually make this 6. But the Power of God which is the very notion of Being and Thing has not for its act the not-being of any thing and not-acting and therefore 't is not to be said that He can give not-being or can not-act 7. Let us remember now that God understands all and every thing done by the Creatures and wills all things which follow out of his operation and we have it that God is Governour of the World and that there can be no resistance against his Will 8. For since whatever is has its birth from his will nor can there be any thing which is not effected by Him and His works 't is clear whatever He wills not is not nor can be so long as he wills not that it be 9. Nor is it lesse evident that neither the Contingency of naturall causes nor the Liberty of rationall Creatures is infring'd by this government of God For since Contingency is nothing else but that the nature of the cause is such that it may and uses to be hindered by other causes and Liberty that a Creature upon the consideration of more proceeds to action and 't is so manifest that both these are in nature and no waies touched by the operation of God as that operation is explicated that it needs only the remembring 't is clear that the government of God is sweet and offers no violence to the natures of naturall causes 10. You 'l object that Propositions concerning a future whether contingent or free Subject are determinately true especially since they are known by God and are predefin'd wherefore the effect cannot not-be there is therefore no either contingency or liberty whether this happens out of the force of Contradiction or of the irrefragable will of God 11. 'T is answer'd 't is false that Propositions concerning a future contingent have a determinate truth for since a man speaks out of consideration of causes the Sense of his proposition is What the causes may bear Nor imports it whether it be pronounc'd actively or passively as if you should say what the causes will act or what effect will be made by them for it signifies still the same 12. If it be therefore ask'd what men mean by such propositions 't will rain 't will be hot Socrates will be angry or go to Sea c 't is clear they mean to explicate effects as in defectible causes and consequently they have no determinate truth But if it be ask'd what the proposition will signify if it be referr'd immediately to the effect as it sounds 't is answer'd no sensible man uses to speak so or make such propositions and so it belongs not to the present question But if there be suppos'd such a power of Contradiction in the Objects as to determine the truth of propositions all things must fall out by the necessity of Fate and be from themselves which is above sufficiently demonstrated impossible 13. 'T is plain lastly that this action of God by which He moves a Creature is miscall'd a Concourse since such a word leads the hearer into an apprehension of a certain equality in acting between God
and a Creature 'T is therefore more properly call'd premotion or predetermination since God makes us doe even to every the least positive circumstance of action 14. 'T is collected too out of what has been said how God is said to act in all things both by the immediation of his Suppositum or Substance and of his Vertue but an Intelligence upon one body only by the immediation of Its Substance upon the rest by the immediation only of Its vertue 15. For since the action of God is the influx of Being it self and nothing can act without Being nor Being flow from any but God God must needs immediately act upon all Substances by Creating and Conserving them and consequently in such his acting no third Substance intervenes between Him and the Creature Again the action of all bodies proceeding from Intelligences and They being made act by God the vertue of God makes every thing act and so is more immediate to the effect then the vertue of the nearest cause whence also God is by the immediation of his vertue more immediate then the next cause which produces the action 16. But an Intelligence which immediately rarifies A moves not B but by the mediation of A the Suppositum A therefore is between the Intelligence and B wherefore the Intelligence acts not by the immediation of Its Suppositum upon B But because A's being rarify'd is the cause that A moves B and A is rarify'd by the vertue of the Intelligence the vertue of the Intelligence makes B be mov'd by A the vertue therefore of the Intelligence not the Suppositum is immediate to B. 17. And hence it follows that God is said to be Immense but an Intelligence to be definitively in Place For since nothing either is or can be without Existence 't is clear neither can there be any Place upon which God does not immediately act but an Intelligence having a determinate proportion to a body so acts upon a certain quantity that it cannot together and at once immediately act upon another Since therefore incorporeall Things are not in Place circumscriptively an Intelligence must be definitively but God without end in all Place by immediate operation LESSON XVII Of the Conservation of Creatures and the Durations of Things 1. T Is clear too out of what has been said that this action of God is the conservation of things both as to their Substance and as to their intrinsecall Accidents For since the essence of created things has not of it self a necessary conjunction with Being but such an one as may of its own nature be lost 't is plain they are not conjoyn'd by force of their own notions for that time during which they may be not-conjoyn'd and by consequence as long as they are conjoyn'd they have this to be conjoyn'd from an extrinsecall they therefore remain conjoyn'd by an Extrinsecall power 2. But 't is of the same nature to be conjoyn'd and to remain conjoyn'd or to be for any duration conjoyn'd they have therefore this from the same cause and vertue and since 't is not any change but on the contrary the effect is that nothing should be chang'd by the very same action too they keep their being which is to be conserv'd The same action of God therefore is Conservation in respect of Substances And since 't is declar'd above that intrinsecall Accidents are nothing else but manners of Substance the Substance being conserv'd 't is clear that they also are conserv'd in their Being 3. Out of what has been said too we may know what Action signifies in the effect it self And if the question be of the Divine action as it immediately flows from God 't is plain that 'T is the very Substance it self not only because it cannot be subjected in a Substance which subsists no otherwise then by it nor because the existence of Things form'd out of our conceits is universally rejected but also because any intermediate action such as the Moderns feign the Making which should be put serves to no purpose 4. For either God before this action is determin'd in himself to act that is that this action should follow from Him or He is not if not this action will not follow for from an indifferent nothing follows but if He be determin'd this action has not the power of determining Him for which the Opponent requires it as necessary but the effect can as immediately follow out of Himself as this action And this same discourse holds against the like fictitious action too of Creatures 5. Again in as much as the action of God is Conservation 't is nothing but the very Being of the thing conserv'd For first the Duration of an Incorporeall thing cannot be divisible for if it were divisible 't would be continuate and divisible without end either therefore some part together and at once in an incorporeall that is indivisible thing or not if together that part will not include succession if not no part can ever be 6. And this Argument has not lesse force in a Corporeall Creature for though it be divisible in extension yet 't is indivisible in succession and consequently it cannot sustain together more parts of successive duration 7. Again if to endure be for the same thing to be the same it was is it not clear ther 's nothing requir'd but a non-mutation and on the other side that of two things which exist if one perish that 's said to be chang'd that which endures remaining still unchang'd There is therefore no novelty in permanency 8. Moreover to change the existence the Essence too must needs be chang'd since 't is the aptest capacity of existence the notion therefore of Substance will be in perpetuall change and instable and consequently out of God nothing stable 9. You 'l object Since 't is often said that a Creature may not-be and yet whilst it is it cannot not-be 't is manifest that its cannot not-be or to be whilest it is successively supervenes to a Creature Since therefore ther 's a greater necessity of indivisibility on God's part then on a Creature 's the succession is to be concluded on the Creatures side 10. 'T is answer'd 'T is just contrary for as if the action of God were put by way of imagination to be successive no man would require any other succession to understand the duration of a Creature so if the action of God be put equivalent to continually successive no man can complain of the unintelligibility of Duration 11. Because therefore the action of God is conformable to His existence and His existence indivisibly comprehends the past and future it must needs be that the action as it is the internall determination of God in the same manner comprehends succession This action therefore actuates the Creature with a certain indivisibility that eminentially contains divisibility and without any divisibility makes the existence of a Creature by contradiction impossible to be taken away successively yet without any more
then a vertuall succession intervening in the Creature 12. For what has formally the vertue which is in succession can as well perform this as succession it self but such we have said is the action of God whence 't is plain that even from this effect the notion of Gods Eternity is demonstrated à posteriori 13. Hence 't is deduc'd that the duration of corporeall and spirituall Substances is intrinsecally different Since corporeall Substances have from the notion of Matter an intrinsecall possibility to not-be and consequently a weaker connection to Being intrinsecally out of their own nature but duration consists in the connection of existence and essence as to the effect of permanence 14. Adde to this that there are in nature causes which destroy Bodies but there are none which are able to infest Spirituall Substances whence since God destroyes nothing of Himself Intelligences are absolutely immortall as also separated Souls and Bodies when motion ceases will be immortall accidentally in the mean time they are simply mortall unlesse perhaps there are some exempt from the generall order 15. Out of what has been said too both the notion and difference of three Durations is evident of Time explicated at the beginning of Eternity when we treated of God lastly of Eviternity in Intelligences LESSON XVIII Of the manner of Action on the Subject's side 1. THe solution also of that old Question is evident Why God made not the World before For if we consider that ther 's no beginning of an Infinite and that where ther 's no beginning there can be no determinate distance from the beginning it will appear that 't is impossible there should be any eternall flux of Time or instants even by imagination wherein there can be taken a now and then and any constant difference of duration or something to be before something after determin'd 2. Wherefore such a Question proceeds from the weaknesse and infirmity of our understanding and signifies nothing and consequently bears no answer For for God to make this world before in time that he made it would be to have made a world before a world since the time of the beginning of the world is nothing else but the very motion with which the world began to be mov'd 3. In like manner evident is the solution of that question Whether God could make a permanent Thing that is whose essence includes not succession from all eternity For if there be no quiddity or possibility of an infinite in succession 't is clear that God could not so make a Creature that it should have Eternity by relation to infinite succession Therefore not otherwise then by some positive eminence confer'd on it Since therefore Duration consists in the connection of existence to a Thing He could no otherwise make a Creature from Eternity then by giving it such a connection by which simply it could not not-be wherein consists the very Eternity it self of God Clearly therefore 't is impossible that even a permanent Thing could have been from Eternity 4. But as for the not-immediate action of God or which is all one as 't is the same with the action of the Creature 't is plain the same account is to be given as of the action of the Creature And of these Philosophers have pronounc'd that Action is something between the Agent and effect as in the change of Place between the Rest in the term whence and the term whether there interven's motion which they falsely imagine to be more beings-in-place successively since as Aristotle has demonstrated all that time the movable happens not to be in a place equall to it whereas yet equality is of the very notion of Place 5. So too in other mutations especially that which is call'd Substantiall generation the Subject by the precedent motion which properly is the very action is not neither actually nor in part in the term it self but is chang'd only in its Quality 6. So too it falls out in Rarefaction which is immediately from an Intelligence for since the proportion of an Intelligence to a Body is finite It cannot instantaneously reduce a body to any how-little-soever-a degree of rarity wherefore there must of necessity between It prepar'd for action and the term intervene some motion during which the body rarify'd is neither in any determinate degree of rarity nor in any determinate Place 7. Out of all which this at length is concluded what a kind of being Passion or mutation has in the Subject for since 't is repugnant the Formall parts in a Compound should be actuall they must be only in possibility or power and some other third thing resolvable into parts actually exist 8. This third thing therefore has a certain resolvable and changeable nature wherefore 't is clear there is some cause which has the power of changing it Let B therefore be the changeable nature A the changing cause if A be apply'd to B must not B of necessity become another thing then it was that is be chang'd 9. This is therefore for B to have suffered by means of A viz. to become another thing then it was another thing I say or altered for if nothing perceivable remain 't is become another thing but if there remain whereby it may be mark'd to be this same as was before 't is only altered because the foundation or that which is the sustainer still remaines but 't is innovated in some respect 10. For example Let there be a Gallon of water in a Cubicall vessell and to avoid dispute about a thing that concerns us not let 's suppose the Figure to be nothing else but that that very quantity according to its three dimensions be no farther extended then actually 't is which conceit being purely negative can adde nothing to the quantity let the same water then be suppos'd in a vessell of another figure and consequently it self too to have put on other limits Since the former terms were nothing but the very Quantity of the water neither can the later differ from it 11. 'T is evident therefore that this Quantity remaining a Gallon which is its difference whereby as quan-tity 't is limited has a possibility to be now Pyramidall now Cubicall and consequently is changeable no Thing being chang'd To this possibility therefore if the power of two such vessells be suppos'd successively apply'd 't is clear purely upon the water 's and their conjunction there follows a change in the Quantity of the water by little and little and at length what in one vessell was of one figure in another becomes of another chang'd according to the manner unchang'd according to the notion of Quantity 12. Thus Substances become altered according to Qualities the Quantity unchang'd according to Quantity the Substance unchang'd according to Substance the Matter remaining for no other cause but that the Subject or that which suffers is so mutable and an Efficient which has the power of changing is apply'd A THEOLOGICALL APPENDIX
the Country where Man liv'd of all its beauty and introducing colds brought in the mortall state of the World and Man was forc'd to guard himself with Garments CHAP. IX An explication of Genesis concerning the Creation of MAN 1. THese things are dictated out of Nature concerning which ther 's an ampler relation out of the sacred Records For first God is said to have spoken thus to the Angels let us make Man to our Image and Similitude the word let us make signifies a speciall concourse of God and not a generall only as to the other things 2. An Image differs from a Similitude in that an Image speaks a relation of a thing either measur'd by or deriv'd from a pattern but a Similitude neither Besides an Image may be and for the most part is of a nature inferiour to its pattern but a Similitude falls so far short of the perfection of a Similitude as it participates of another nature Man therefore was created to the Image of God and to the Similitude of Angels according to that and they shall be like the Angels of God and again Thou hast abas'd him a little lower then the Angels 3. The Creation of Man is describ'd thus He form'd of the Mud of the Earth the primitive propriety has thinking to make or to frame as a Potter whereby is express'd that the work of Man was a greater task then that of other Creatures and that it specially requir'd the operation of an Intelligence Where our Text says of the Mud of the Earth in the Originall 't is dust of red Earth Now of framable Earths that the red are the best Pots for Pleasure made of them witnesse which yield a savoury rellish to the drinkers And the force of the word Dust is to make us understand the Earth was decocted into minutest parts for almost in all Arts the more the matter is divided the more exquisite the work proves 4. It follows And He breath'd into his Face the breath of life in which words ther 's a clear expression of another operation after the forming of his body to shew that the production of a Rationall Soul does not adequately proceed out of second causes 5. And the words which follow And Man was made a living Soul shew that there is no other but the rationall Soul in Man since his vegetation proceeded out of that That there are not therefore more subordinate Forms in any Matter appears from the propriety of the sacred Doctrine 6. Again the holy Writ says God therefore took the Man and placed him in a paradise of Pleasure to work and keep it and He commanded him saying Of every Tree c. Though it be not expressely taught that the knowledge of God was infus'd into Man yet in that 't is said He breath'd into his face and again that He took him and commanded him 't is apparent enough that God was first known to him and by God his science was deriv'd to other things For his first object at the opening his Eyes was his Inspirer before his face Him therefore first he knew ador'd and lov'd and being shew'd by Him the Herbs and Plants the Beasts and Birds he distinguish'd both the Vertue natures of each received them of Him for his own Use Service 'T is plain therefore that he could not chuse but Believe God's sayings Hope in his Promises Love him as his Father 7. That he learnt of God the Vertue of Herbs and Plants 't is evident out of those words Thou shalt eat of every Tree c. for whilst He puts both an Universality and an exception he insinuates that Adam knew both Moreover those words where he 's said to be plac'd in Paradise to work and keep it which he could not doe unlesse he knew the nature of Plants argue that he knew them Lastly since 't is expressely said of the Beasts and Birds that by only seeing them he throughly saw into their nature in those words to see what he would call them and again whatever Adam call'd any living Soul that is its name since 't is most certain that the names were fitted to the natures of things and consequently were impos'd upon the knowledge of them 'T is clear that the inferiour natures too were as easily known to him 8. The sacred Authour adds But to Adam there was not found a helper like him the primitive expression is And to the Man he found not a help as it were before him or as others explicate as it were against him It appears therefore that the WOMAN was made not out of the necessity of nature alone but by the consent and will of Adam God governing Man a Reasonable Creature by perswasion and induction not by force and command that is according to the nature which he had given him 9. It appears again that the Man was not only in his Matter but even in his Mind the Authour and Superiour and as it were the Maker of the Woman 10. But since Adam had not yet felt the stings of the Flesh neither knew he as yet the need of a Woman as Woman but only he desir'd one to discourse with to whom he might declare his knowledge and conferre about his doubts This is that which was so grievous to the Man that God said 't was not good for him to be alone and provided not only for the present but for ever that he should have such as he might teach and converse with 12. Nor makes it against this that a Man may seem more proper for the conversation of a Man for 't is not true neither in regard of his Mind nor of his Body For 't is known that as to his Body a Man chuses to converse with the beauteous and Beauty is proper to Women as they are condistinguisht to Men And as for the Mind a knower chuses to converse with one that will learn acquiesce rather then one that will be refractory but Women are more credulous and obedient then Men And in respect to both Body and Mind the conversation is more sweet and agreeable with such as reciprocate love but Women are more obnoxious to love then Men. 12. And that she was requir'd for Conversation the very genuine expression shews in those words a help as it were against him For since the countenances of those that talk together are mutually turn'd towards one another and Man is made to be mov'd forward it appears that the faces of those that discourse together are as it were of entrers by opposite and contrary ways and consequently the faces themselves according to the same line are opposite and contrary Such a help therefore was not found amongst all the Animals whence 't was ill with Adam CHAP. X. An explication of the same concerning the Creation of WOMAN 1. GOd therefore cast the holy Text proceeds a sleep upon Adam the Propriety is and He made a sleep fall for sleep begins from the Brain and the Head
still yielding and flying before it self it must needs turn again by the Shore-side drawing along with it the Vapours it finds yet not so constantly as under the Aequator because of the Shore-winds 3. Moreover eye-witnesses affirm that East-winds range for 27 degrees of Latitude from the Aequator on each side and West-winds the next ten and of Longitude in the Pacifick and Indian Sea about eleven thousand Italian miles and in the Ocean which leads to the new world from the Canaries to the Bay of Mexico about 70 degrees that is some four thousand more such miles so that if we allow the Aequator twenty one thousand miles these winds possesse thus almost three quarters on 't 4. Since therefore notwithstanding its calmnesse this wind carryes great ships eight miles an hour it must of necessity drive the waters themselves in the middle with great violence towards the West whence they must needs overflow upon the shores and return again from the shores to the middle and where they meet any shores withstanding their course to the West be reflected towards the East as also they must rush into all the Bayes and after a determinate time return again according to the winding of the shores the account of which time must be taken from the common Channell 5. We have found therefore an apparent cause why the Sea should fill the shores with its motion towards the East and West and empty them again with a constant course which we call the Ebbing and Flowing of the Sea That this proceeds from an extrinsecall cause not because the water moves lesse that is slowlyer then the Earth appears from hence that the Ebbing and flowing is discover'd in some places not very deep to extend not above six fathoms all the rest of the water is calm and like a Lake whereas if the Ebbing Flowing follow'd from the motion of the Earth it must alwayes be mov'd ununiformly from the bottō upwards without any sensible beginning of the contest of the Waters 6. Hence the reason may be given why the Flux proceeds from East to West back again in the open Sea why no swelling should be perceivable in the Mid-sea but only at the Shores The reason is because there are no marks by which we might take the height of the Sea for 't is found to swell there too if any Island occurre how far soever from any other Shore 7. Moreover why there should be a continuall Flux of the Sea observ'd towards the West viz. because this wind in the middle of the Sea perpetually drives the waves towards the West 8. Why too the Flux should be more vehement in one part then in another viz. from the abundance of waters flowing in and directed by other causes the same way as by Rivers or the repercussion of the Shores beating the greatest part of the floud together against some one shore 9. Also why there should be six hours Flood and as many Ebbe for since the wind proceeds from the Sun and the Sun enforces its activity upon one part for six hours and remit's it as many there must needs be the same generall Periods of its effects that is of the Sea's Motion 10. But since the Moon too may suffice to encrease the wind and the nearer 't is the Sun the more its power is conjoyned with the Sun 's the farther 't is from the Sun the larger and stronger its force is upon the Ocean who can doubt but the Flux must be encreased twice a Moneth 11. In like manner since the Sun is twice a year in the Aequator in which place as just in the middle it most vigorously rayses the wind every six moneths too the Flux must be more eminent but especially about Autumn because between the Tropick of Capricorn and the Aequator it rains mightily night and day for three moneths together after the Summer Solstice 12. But that the Flux returns every day about an hour later still 't is from hence because the Flux and reflux proceed from opposite causes whole forces before the victory must needs be but equall and by reason of their equality require a convenient time Whence allowing six hours for the flux and as many for the reflux each must be allowed its intervall which in the Thames if I well remember is little more then a quarter of an hour This space therefore thus four times repeated in one day makes somewhat more then an hour 13. Sometimes too the winds stop the Flood insomuch that without a Miracle the Flood has three times advanced and been beaten back in the Thames by the force of an opposite wind Lastly it appears why in some Seas there 's no mention of Flux as in the Red the Euxine the Meotis the Caspian and Baltick Seas ther 's the same reason for them all that they are but little Seas and have but narrow entrances that vast Rivers running into them their superficies is higher then the Ocean's that their current into the Ocean is so strong that the Sea especially the Mediterranean whose Flux is not very high upon the Grecian Shore is not able to repell it LESSON XIV Of the Motion of the Earth and the Causes of it 1. SInce therefore the upper part of the water is continually mov'd towards the West and as because the water in the middle runs one way that by the Shore-side must needs run backwards so also because the superiour water is hurry'd towards the West that which is next under it must needs be driven back to the East and whatever so adheres to it that there is no cause of separation that is which will easilyer be driven towards the East then be separated from the lower water 2. But one part of the lower water is not separable from another unlesse it either ascends into the place of that above it which another part supervening prevents and hinders or else unlesse it repells that which is Easternly to it and that again another and in the end the last the Shore that 's oppos'd against it which is incredible and impossible The whole body therefore with the Earth adhering to it must needs be driven towards the East unlesse there be some resistance stronger then the impulse 3. Whereof ther 's none in its gravity because that motion is not contrary to the motion of gravity and its bignesse even much facilitates the motion The Earth therefore will be mov'd in a Circle and turn round about its own Centre because this impulse is made in a Circle 4. Again because 't is almost impossible this impulse should be equall on all sides and cause a pure rotation about the Centre there will of necessity a Progressive motion be mixt with it 5. And since as a body cannot be but in one place so neither can it move but in one line all the motions which Astronomers assign the Earth must of necessity compose one line and if the lashing or impulse of the under-water advance the
Earth in that line 't will be an adequate cause of the motion of the Earth 6. Now Astronomers teach that the Earth continually turning about its own Centre runs under the Zodiack its Axis retaining a certain inclination to the Axis of the Zodiack wherefore when we have found out a line in which the Earth being thrust on will observe this motion the Flux must be imagin'd to move the Earth according to that 7. Astronomers prove these motions of the Earth because otherwise greater motions of greater bodies must be suppos'd and those neither themselves constant nor proportion'd to the bodies and besides more entangled both in the Stars and in the Sun it self as is apparent by its Spots Which if you say make not up a perfect Astronomicall Demonstration that Maxime must be renounc'd upon which all Astronomy depends viz. that the Phenomena or appearances are to be solv'd the best way we can 8. Again because there follows a variety in the fixed stars from the diversity of the Earth's position in its Orbis Magnus when there 's once found out a Telescope of such perfection as to be able to distinguish that variety we may expect a Geometricall Demonstration and because for the same reason there must needs be a variety of reflection from Mars and Iupiter when the laws rules of light shall be better known there will not want a Physicall Demonstration LESSON XV. Of the Oppositions against the Motion of the Earth and of its effects 1. AStronomers object that this annuall transferring of the Earth would cause a diversity of elevation in those Stars which are near the Poles and a variety in the appearing bignesse of those in the Zodiack which since we see not follow neither is there any such thing as this Annuall motion of the Earth 2. 'T is answer'd The vast remoteness of the Fixed Stars renders such variations imperceptible and that their distance from us is sufficient to produce this effect may be collected from the effect it has upon a Telescope which though it amplifies so much the Planets and even Saturn himself yet adds nothing or an insensible matter to the Fixed Stars 3. Out of this motion of the Earth rises First the reason of Night and Day for since in a determinate time 't is roul'd about its Centre suppose in about 24 hours the things that are in the Heavens must needs appear sometimes and otherwhile disappear to a determin'd place of the Earth and such a variety in respect of the Sun makes Day and Night in respect of the other Stars a variety not own'd by any common name 4. Again by its motion under the Zodiack it attains various conjunctions with the other Planets 5. Lastly in that it carries its Axis turning still towards the same parts of the Heavens it comes to passe that the part of the Earth enlightned by the Sun possesses sometimes greater sometimes lesser parts of the Parallells according to which the Diurnall motion proceeds and consequently that the dayes are longer and shorter 6. Thence too is it that the Sun becomes more perpendicular at one time then another whence the natures of Winter and Summer are deduc'd and the varieties of Declinations Descensions and Twilights 7. But that the Winter is shorter then the Summer proceeds from this that the Motion through the inequality of the bodies rais'd up in the Winter time is swifter then in the Summer 8. An effect too of the Motion of the Earth is the carrying of the water about with it but not the Tyde First because if the Earth should stand still the water would stand still withall since as we have said above ther 's no impetus but from the gravity and such there would be none in the present case 9. Again ther 's no cause of the unequall motion of the water since ther 's the same quality continually in the movable and not by skips 10. Again if the whole water of the Sea were so mov'd 't would drown the Mountains Lastly the periods of the Earth's motion do not agree with those of the Tyde 's 11. But that the Flux depends on an extrinsecall Agent which impells only the Superficies of the Sea is most evident by the experiment of a late Diver that discovers ther 's no Flux in the bottom of the Sea LESSON XVI Of the Motion of the Aire vvith the Earth and its effects 1. OUt of what has been said 't is manifestly inferr'd that the Aire which clings to the Earth is roul'd in the same manner about or rather with the Earth For since both by the nature of Quantity and the weight of its gravity it presses towards the Earth and sticks to and incorporates with it it cannot without some greater force interposing be separated from it Since therefore in it ther 's no resistance against Motion and onely a resistance against being torn away from the Aire next it which takes another course and this resistance is not greater then that against being torn off from the Aire below and perhaps not so great since Aire is so much the lighter the higher it is T is evident it will follow the Earth Wherefore to the very confines of the emanations of some Star that has a different Motion the whole Aire will be roul'd about with the Earth 2. And experience also proves it for else the twilight vapours Comets and Birds above the highest Mountains would seem hurryed extream swiftly towards the West Again 't is plain those Clouds of dust which we call the Sun's spots fly along with the Sun and that the same way as appears because the bright parts are burned still the same way notwithstanding they are judged to be a hundred miles distant from the Sun The vapours too of the Moon are found to be carried about with the Moon 3. From this Motion of the Aire it follows that bodies in the Aire it self are so moved in respect to the parts of the Aire and the Earth as if there were no Motion at all in neither they being carried still along together with the Aire it self as one in a Ship under saile with a constant wind exercises the same Motions and with the same facility in the Ship as he could do if she stood still 4. Wherefore Arrows shot just upright will fall in the very same place or shot towards the East they 'l fly no farther then if shot towards the West The Motion of the Earth will raise no wind c. This too will be certain that the Aire cannot be carry'd lesse then the Earth as one that sits in a Coach cannot rid lesse ground then the Coach it self 5. Nor can all these be made good by an impetus conceiv'd upon the Earth and remaining in the Movable after its separation from the Earth for neither could Birds retain that impetus for many hours together at least without any notable diminution and lesse could little bodies for many dayes nor could that impetus carry an