noâ— yet Inwardly for it hangs upon nothing besides itself on which it might so Press and it doth not Press upon itself the whole Body and all the Parts therof being in their Proper Place as I have said And heer again I must clear one Vulgar and common Error which may be the caus of the contrary Apprehension that is That the Earth and consequently the whole Globe of the World doth Press upon the Center every way as upon a Foundation that bears it up or as two Bodys of equal Spiritual Strength or Potentia Pressing one against another with all their Power by such mutual Encounter and Resistance do forcible fix and setle each other Immovably in some midle Point between them wheras though there be such particular Combats between Contrary Qualitys and the like Opponents in Nature and so there are also particular Dislocations of Members in the Body therof yet generaly the whole Structure of the Body of the World and so of the Atmosphere is so Composed that there is no such Pressure which Properly is not Nature but Violence and the Descent of Heavy Bodys every way to the Center is only as to a Point or Term which they do not desire to pass and therefore do not Press beyond it and becaus Violence doth not long continue there is therefore an Innate Principle of Motion in Bodys to reduce them to their Proper Place whereby they may obtein that Rest which Nature Intendeth and Abhorreth all such Pressure Pain or Burden And heerin the Pondus of Matter and Potentiae of Spirits do manifestly Differ for wheras generaly the Powers of Spirits Act to the utmost Incessantly and without any Rest becaus they are Qualitys of Active Principles and so the Heavenly Bodys Move Indesinently the Weight of Matter which is a Passive Principle affecteth Rest and only tendeth unto it and when and where it obteineth it then and there it Resteth and the Actual Weight and Motion therof is thereby again reduced to Potentiality as I have said And I can not conceiv any Reason nor frame any Notion in mine own Mind why or how the Body of the World should Press rather or more Inwardly then it doth Outwardly which is not at all And if we could suppose any such Pressure it must be either every way which would accordingly Press and Squeez or only downward and then every one of the Terricolae should be Pressed Downward with a Proportionable Pyramid of the whole Body of the World so Inverted as I have shewed and according to Mathematical Rule inlarging itself from his Head or Back or Hand on which it doth so superpend as the Cone to the Utmost Circumference of the Superaether as the Basis for it is all Matter and there is no Consistent Body Intervening to prevent that Pressure and so if one part of that Pyramid Press all must Press and if we compute the Inestimable Burden therof it will be found Insupportable and at the Atmosphere also to be so Comprest in itself as would render it no Atmosphere or fit place of Breathing But let us descend farther and consyder the midle Point of the Earth and Center of the whole World certeinly no Poet can Imagin such an Atlas or Hercules as might so bear the whole Burden of the whole Body of the World being farr greater then of the Heavens only which they feigned them to bear up though indeed the Imaginary Pressure therof be the greater Fiction And I appeal to the common Experience of all men who with their own Hands can feel no such Pressure of the Atmosphere wheras it should Press the Area of the Hand Proportionably as much as 29 Inches of Mercury and of every Diver who can testifie the Nonpressure of the Deepest Water lying upon him and whosoever will not accept these for Experiments but seek to evade them I know not how he doth plainly thereby Invalidate the Testimony of all Experiment and render it as Sceptical as some would make both Reason and Faith since none can be more Sensible and Notorious then this which is by feeling the Fundamental and least Fallible Sens But I shall plainly clear by a whole Galaxy of Experiments which I shall therefore collect into this one Sâ—atike Rule That in any Body Internaly Consistent in itself or made Externaly to Consist together the more Rare Parts therof being duly placed above the more Dens do not Actualy Weigh or Press the more Dens Parts below them nor the Equidens Parts one another Perpendicularly Whereby it shall plainly appear how a Particular Body so disposed is a Module of the Universal Body of the World in this particular respect Thus in the highest Column of Timber or Stone or Coloss of Brass or Pyramid of Brick Perpendicularly Erected as they ought to be no one Part therof doth Press another supposing them all to be Equidens or only so farr Proportionably as they are not so Equidens for otherwise all must Press the very lowest and thinest Physical Area therof and then let all the Incumbent Weight be computed and compared with that Area and the Strength therof and I suppose the Impossibility of such a vast Weight and Pressure to be born by by such a slender Fulciment will easily be granted when we see a whole Brick to be broken and battered only by a Cart-wheel going over it Again let us consyder other Bodys sometimes Actualy Fluid and sometimes Consistent as a Firkin or any larger Cask of Butter Tallow or the like if it be uncased and the Upper and Lateral Parts of the Cask taken off from the Mass of Butter or Tallow yet it shall stand as firm as it did before though there is at least an half hundred Weight Incumbent upon the Area therof Wheras if you lay an Equal Plate of Lead or any more Dens Body of the same Weight upon a thicker Area of the Butter or Tallow it will not be able to bear it but be squeezed Outward becaus the Equidensity and Equiconsistency of all the Parts of its own Body make them all to be at Rest but the greater Density of the Lead doth Press them and so if the Cylinder of Butter or Tallow were much higher yet the upper Parts would not Press the neather until the Weight therof did overcome the Consistence as the Lead doth by its Unequal Density And if the Butter and Tallow were Melted and Fluid in the Cask and then should be uncased as before they would Press and flow every way but yet while they are conteined Externaly within the Cask no Part therof doth Weigh or Press another So in a Cistern of Water while it hath no Vent no one Part of the Water doth Weigh or Press another nor would Oil or the like upon the Water Press it But though the Parts in these and the like Cases do not Weigh or Press one another yet the Whole Body whether Internaly or Externaly Consistent doth Weigh and Press the next Body beneath it not
be both from the same Principle of Motion to prevent Vacuity and tend to the same Union of the Matter though they may Vary the Station therof becaus the Station which is of Convenience is also Subordinate to the Union which is of Necessity But to affirm that Bodys of Matter are in themselvs Indifferent to Motion or Rest and so being once put into Motion would Move alway if there were no Obex or Impediment is most contrary to the very Nature of Matter which would never Move itself if it were not first Removed by others and of Motion itself which is only to reduce it to Rest and to all Sens for we feel our own Bodys and so do all other Bodys as they are Bodys to affect Rest and return unto it assoon as they may though while they are Moved by the Active Spirits they can not Rest in themselvs but Distinctly consydered in themselvs as Bodys they are only Passive and so indeed Naturaly apt to be Moved by the Spirits but not to Move themselvs and Torpid having no Activity in themselvs whereby to resist the Spirits or Potentiae therof but only a Dull Pondus or Heavines And that Natural Affection of Union or Station which is in themselvs is not any such Power or Strength as the Consistence of the Earth wherof I shall discours heerafter but only a Stupid Acquiescence in itself And that very Motion whereby they preserv their Union or recover their Station is only an Infirmity that is an Inclination unto and Recumbence of one Body upon another for a mutual Support or a Succumbence or Sinking and Falling Downward for want of such Support which are all Symptoms of Weaknes and not of any Strength And all the Motion of Matter is only Local and not Active or Operative in itself like the Motions of Spirits but as an Instrument of their Spiritual Qualitys as I have said Nor is Local Motion strictly consydered as such in itself either the Action of the Mover or Passion of the Moved nor both the Action and Passion of any Automatous Mover and Moved but the very Moving or Transition from one Place to another And thus Eo Curro Fugio Volo and the like Words of Local Motion are all of a Neutral Signification neither Active nor Passive And though therupon doth ensue a Variation of the Distance of the Body Moving from or toward all other Bodys in the World yet it s own Motion consydered in itself is only a Variation of its own Locality and that Body itself only so Moveth and none other Body is thereby Moved besides itself unles it be also Impelled or Attracted by it otherwise but Resteth in its own former Locality which it had in the great Body of the World Otherwise when any one particular Body Moveth all other particular Bodys in the whole World and all Parts of Bodys which are thereby Distanced more or less from it or toward it or this way or that way according to the Motion of that one Body Moved should likewise be Moved thereby And so if Matter and Motion were the Natural Principles of Generation and Corruption as some affirm then by such Motion of any particular Body which is a Part of the Matter and of all the Parts and Particles therin and consequently the Generation and Corruption therof by such Motion all other particular Bodys and all the Parts and Particles therof should be conformably Moved and consequently so Generated and Corrupted which doth confound their own Principles Oportet esse memorem But I do acknowledg that as the Body is the Subject Matter so also that the Local Motion of the Parts and Particles therof is very Instrumental in Generation and Corruption by Spirits which are the Movers Operators and Architects therof whereby they make fitt Seat and Officines for themselves wheras otherwise the Body or Matter hath in itself only that Principle of Local Motion which is to Union and Station as I have shewed and though Spirits may Vary the Station yet they can never Vary the Union of Bodys becaus they are also within the same Vbi of the Circumference of the Universal Body of the World and the whole Extension therof which therefore they may not break or transgress and they Inhabit in several Stations therof according to the Nature of those Bodys which they require or if they require no Body as Angels they may indeed pass through the whole Globe but can not go beyond it as I have shewed But Rest and Motion to this Union and Station are as I have said Affections of the Matter Subsisting in it Mediately but Immediately in the other Proper Affections therof that is Rest is the Acquiescence of Matter in that Union and Station and Motion the Tendence of it therunto Now from this Union or Unition is the Adhesion of Matter which is more Naturaly and Necessarily effected thereby then by or with any Adamantine Chains or Ligaments whatsoever for so Nature alway worketh her own Works by her own Natural and Internal Principles and needeth no such Artificial or Mechanical Hooks and Clasps and I know not what Intangling rather then Uniting Figures which some have vainly Excogitated Wheras the very Homogeneity of the Matter Inclineth it of itself to Union with itself and Discontinuity is only from Heterogeneous Spirits as I have shewed which make several Heterogeneous Composita that are therefore Spiritualy Continuous only in themselvs and Contiguous one with another and yet even in them all the Matter is still Continuous to and with itself as it was before and so continues to be one Universal Body of the whole World Nor is this Motion to Union so Powerful in Spirits as it is in Matter becaus it is not so Necessary in them yet any Homogeneous Composita are not so easily Discontinued or Severed as Heterogeneous and therefore have also their Motions of Restitution and some as Magnets do not only Incline but notably attein this Unition of their Spiritual Homogeneity wherof I shall Discours heerafter And now will proceed farther to inquire into the Degrees of the Motion of Matter and of the Velocity therof I have said before that more Matter of less Extension or any Dens Body Moves more swiftly which is one Internal Cause of the Velocity therof And so also the more or longer it Moves it Moves more Swiftly which is another Internal Cause therof and it is not only from the External Motion of Restitution in the Air above or behind the Bullet or other Body falling through it which did Impell and Violently Dimove it and so when the Bullet is past through that Part of the Air which was so Impelled and Dimoved it returns smartly again by that Motion of Restitution behind and upon the Bullet which may give the Bullet some small Impuls and so caus it to Move somewhat faster and then the Bullet Moving faster Impells and Dimoves the next part of the Air more forcibly which accordingly increaseth the
Flying or Swimming and while it doth Totaly prevail against the Motion of Descent carrieth the Body in a Direct Line and Level any other way though with some Decrement of the force so that a Bullet shot out of a Gun doth not Move with an Equal Force so long as it flys Levell as may appear by the Unequal Execution that it doth at a neerer or farther Distance within that Levell and so doth Decreas by Proportionable Degrees or if it be short Perpendicularly Upward it will Decreas in Swiftnes and Strength till it return again Downward which is the very Difference between such Violent and Natural Motions heerin And as Rest and Motion are seemingly Contrary and yet Motion is indeed Subordinate and Subservient to Rest so is the Natural Motion to this Violent Diversion so long as it is Predominant over it All which I shall manifestly approve by the common Experiment of a Ball Rebounding from a Paviment of Stone Certeinly the Ball first falls Perpendicularly upon the Paviment by its own Natural Motion of Descent which being greater then is sufficient to carry it to its next Place of Rest and being stop'd by the Stone is Reflected Upward and that is a Motion Diametricaly Opposite to the former and is by reason of that Diversion and Direction which it receiveth from the Paviment Externaly and yet not by any Continued Impression therof but only from its own Natural Motion Actuated in itself and so Diverted and Directed thereby For the Paviment of Stone being Consistent and Quiescent can add nothing to it nor make any such Impression upon the Ball as an Hand may by throwing or beating it back or a Racket by the Springines of the Strings first yielding and then Repercussing it nor is there any such Springines in the Ball which falleth upon the Paviment and there is the same Motion of a Marble or the like most Consistent and not Springy or yielding Globules But both the Direct and Reflex Motion are from the Ball or Marble themselvs and the Motion therof as the Emanation of Rays which are Naturaly Reflexive aswell as Emanant And as the Bullet â—o also the Ball or Marble by their own Natural Motion so Dâ—verted do by Degrees prevail against that Violent Diversion and at last attein their Natural Rest. And I suppose that if an Hole were made through the Body and Center of the Earth and a Bullet drop'd in it the Bullet would pass beyond the Center forward and backward like a Pendulum or Needle by its own Motion Actuated in itself and so by Degrees return to it Now if the Ball or Marble fall by a Diagonial Declivity as from a Penthous Roof or Hill or the like then becaus it half Resteth and half Moveth that Motion acquireth only half the Increments or Degrees of Velocity and may describe a Quadrant of a Proportionable Cycloid in the Descent afterward upon the Paviment and as I suppose a Granado shot from a Mortarpiece Diagonialy doth from the Angle of Inclination or Zenith describe such a Quadrant between the Perpendicular and Arch of the Circle which I leav to the Curious more Exactly to determin And there is the like Reason of the Semicircular Vibrations of the Pendulum wherof the Center of Extension is the Point where the Line hangs and whereby the Pendulum is Produced to the Extremity of the Semidiametrical Plane where the Arch therof begineth Downward and then is let go but cannot Descend Perpendicularly Downward becaus the Line which is suspended at the Center doth stop it and so Divert and Direct its own Motion of Descent accordingly to describe almost a Semicircle half about that Center which it plainly doth without any External Impression or Reflexion from any other Body but only by its own Natural Motion so Diverted and Directed and by Proportionable Decrements as is aforesaid as the Needle of the Compass doth also so Move Horizontaly by a greater Motion of Verticity then is sufficient to reduce it to the Pole and so at last the Natural Motion prevailing against the Violent Diversion it Resteth Perpendicularly upon the Nadir of the Arch which it describeth and is Correspondent to the Center of the Perpendicular Line And probably such Decrements of Violently Diverted Motions are Proportionable to the Increments of Natural Motion And perhaps Motions of Restitution which are Spiritual and from the Potentia of Spirits are heerin Analogous to the Natural Motion of Matter and so a Spring of Steel beat one way seems to make one Vibration almost as much the other way and the many Vâ—brations in the Torricellian Experiment are from such Causes It may be also inquired whether there are such Increments of the Natural Motion to Union Upward aswell as to Station Downward as whether a Bullet which is suck'd up by a mans Breath through a longer Musket barrel doth Ascend more Swiftly and more Strongly then if it were shorter or Per Saltum like the Motion of Magnets for it is by the Sucking and Expanding of the Included Air thereby which when it is so far Expanded that the Retractive Potentia therof is more Praepotent then the Pondus of the Bullet and the Air being still suck'd the Bullet doth by the other Motion of Matter to Union as Naturaly follow it to prevent Vacuity which I shall shew heerafter as if it did Descend by the Motion to Station or at least equaly as swiftly at last as at first like Aether And I shall now observ one thing more in such Diverted Motions which I have before intimated that if the Impetus or Force therof which is so Actuated be greater then can be spent in carrying the Body Moved forward by reason of the Resistance of the Medium or otherwise then it not only so carry's it Directly but the Excess therof doth also Move the Body Circularly Thus a Bullet or Arrow discharged Violently from a Gun or Bow besides the Direct Motion therof Moves also Circularly And so in a Whirlpitt which hath a Vent at the Botâ—om whereby all the Parts of the Water above it are putt in Motion as I have shewed and yet can not all Descend and issue out together therefore they Move Round as also Water in a Boiling Pott and so in the common Experiment of Water Ascending from a Basin wherin a Flaming Candle or Charcoal kindled at one end is Perpendicularly fixed above the Water and then an Urinal or the like Vessel Inverted over it into the Water in the Basin the Water will Move Round in the Basin when it begins to Ascend into the Urinal as may appear by any Motes swimming in the Superficies of the Water And so I conceiv it to be a general Rule That if a Body in Actual Motion so farr as it can not according to the Actual Motion therof Move Directly the Parts therof will Move Circularly Now becaus all Circular Motion of the same Body and in the same Place hath to some seemed so very Wonderful and
Inexplicable I shall heer endeavor to explain it and grant that which is the very caus of their Wonderment that is that all Local Motion is and necessarily must be Progressive becaus it is from Place to Place but we must also consyder that such a Circular Motion is Immediately of the Parts as of the aforesaid Motes in the Water and accordingly of all the Parts of the Water Circularly and consequently of the Whole Mediately thereby and so the Parts Move Progressively and Successively from their several Positions and Places in the Whole which they have in their own Body as well as their own Body hath in the Body of the whole World East West North and South which is the very Nature of Place as I shall shew heerafter and consequently by them the Whole Moves Circularly also in its Place wherin it was and still is but only is Localy Varied or Moved according to that Variation and Motion of the Parts being itself in the whoâ—e where it was before and certeinly all the Parts may aswell Move so Simultaneously in Time and Successively and Orderly in Place as the Motes and the Motion of the Whole doth thereupon as Naturaly and Necessarily ensue And so a Planet Moves about its own Axis Immediately by the Parts therof and it Moves about the Sun Immediately by the Whole as a Part of that Circle which it describes Progressively though in a Line Perpetualy Curv And in such Motion of a Fluid Body any way the Parts therof do so farr forth Weigh Press or Move one another as a Diver shall find in any Vortex or Stream if he oppose himself against the Current therof but not in any Progressive Motion of the Whole as when he swims along with it which is a Sensible Difference And this may help also to salv another Difficulty which hath been esteemed Incomprehensible How a Body Moving Circularly should Move Round in the Circumferential Parts therof in the same Space of Time as in the Centrical since the Circumferential describe larger Circles and Move through a greater Space or Distance of Place then the Centrical and yet both by the same Pondus or Potentia Wherin we must consyder that the Pondus or Potentia being Equaly applied to the whole Consistent Body Moved is distributed Equaly to all the Parts but doth Unequaly Move them according to their Unequal Distances from the Center whereby the Circumferential being Proportionably more Moved by their Equal share therof according to those Distances do Move Swifter or through Proportionably larger Circumferences though Simultaneously in the same Space of Tâ—me which is an Equality in Inequality and both are Proportionable to the Nature of the Consistent Body so Moved thereby and the Distance of the Circumferences therof from the Center Also there is a Motion of the Whole partly Progressive and partly Circular As when a Coach or Cartwheel in going forward Moveth Round And hence hath arose another Problem How such a larger and a less Wheel being both fixed upon the same Axis should Move upon lower and higher Planes with Equal Circumvolutions Which needeth no such Solution as the former becaus it is a plain Fallacy for in such a Position and Motion the larger Wheel Moves Round by Perfect Circumvolutions and the less Wheel partly Slides along as well as Moves Round so farr as to equal the Circumvolutions of the larger Wheel for indeed otherwise it were Impossible that one Circumvolution of a less Wheel should Equaly run over so much of the Planes being both of the same Longitude as of a larger becaus their Circumferences are not Equal And this Fallacy may sensibly appear by not fixing but putting both the Wheels loos upon the same Axis and then you may plainly perceiv the Exact Difference of the Circumvolutions Proportionably according to the Difference of the Circumferences XII Local Motion as I have said is Transition from Place to Place and doth therefore import Place which is Relative and not only the Position of a Body in its own Extension otherwise then as the Parts therof are in their Respective Places in the Whole And therefore no Body is said to be Localy in itself or in its own Whole Positively but only Relatively as we do not say England is in England Wherefore also the whole Body of the World is not Properly in a Place but in its own Position and Extension which is not Properly a Place Positively in itself but only Relatively to all the Parts therof and without it there is no other Body in respect wherof it may be said to be in such a Place Nor is Place the Superficies of other Bodys Ambient for not only the whole Body but every Part within the Superficies of itself is also in a Place which as I have said it Varieth in a Circular Motion of the Whole and yet the Whole is in the same Place and Vicinity of Bodys and so is also every Point therof in a Place according to its own Proper Nature that is as it doth Coexist with others and so Commove with them so it is also Collocated with them though not severaly by itself alone wherefore also the Superficies of its own Body is not the Place therof nor indeed can it be so many several Places but as Extension hath Part beyond Part which therefore is not one and the same Position of every one Part severaly in itself becaus every one hath a several Position in itself so the Place therof is the Relation of one to the other in the Whole or as it is Beyond farther or neerer heer there and the like which is not only a Notional Relation as First and Last in Extension but Real becaus Extension hath Realy Part beyond Part as well as Time hath Realy Part after Part as I have formerly shewed And so Circumference and Center are Real Relations of Extension and there are Real Advantages of more or less Distance of any Parts from the Center as I have said Now according to this Real Relation a Body is said to be in such a Place or Part of the whole Body of the World and not in another And if the whole Globe of the World were a Magnet it should have a North and South Pole in respect of its own Parts and so all the other Points of the Utmost or any other Inner Circumference therof though there be no Body beyond it to which they may so Point And so England is said to be in such a Part of the World and not in another and London in such a Part of England and not in another and so of any less Bodys as the Parts therof are Relatively Distant more or less from the other Parts of that Body or of the whole Body of the World or their Situation any way Varied Again as there are such Real Places so also certein Real Stages and Posts which God hath Realy fixed in the World as the Circumference and Center of the whole Body of the
can be no Privative as Darknes which Light alway overcomes for such Contrariety is between Positives nor any thing which is not Active in itself as Density or any other Affection of the Matter which as they are not thus Actively Contrary to Heat so neither to Light or to any other Spiritual Qualitys whatsoever though according to the Universal Polity and Consociation of Nature they may be more or less Symbolical or Asymbolical And particularly Density is thus a Symbolical Affection of the Matter with that which is Contrary to Light as Rarity is with it and other Qualitys of Aether which as I have said requireth a very Rare Body and so Density is a Corporeal Affection Requisite and Analogous to the one and Rarity to the other but as there may be less Inherent Light in a more Rare Body then in a more Dens as in the Flame of Spirit of Wine then of Pitch which certeinly is a more Dens and Fuliginous Fume then the other so more of Emanant Light in a more Dens Body as Glass is more Diaphanous then thick Water through which it will sink and yet is more Opacous Wherefore there is somthing besides Density that is Contrary to Light which hath been well observed by others and acquired a Name whereby it may be known and is called Opacity which is a Quality of Earth as I shall shew heerafter And this is one of the other Qualitys of the Elements besides those commonly called the Fower First Qualitys which are to be Consydered and Regarded by Philosophers as well as them and as we may not Invent any new fictitious Qualitys which God hath not Created so neither may we lose any of them which he hath made to be in Nature nor Confound any Simple Qualitys with Compound nor Compound with Simple which God Created in the Begining before there was any such Composition and though indeed Entia non sunt multiplicanda sine Necessâ—â—ate yet whatsoever God hath Created Necessarily is becaus he hath Created it and therefore it is and whatsoever is is Necessarily while it is and none can Annihilate the Entity therof by any Finite Power of Nature and much less by Opinion and Fansy For at it is said of the Divine Word so we must also Consyder and Discours of the World as it is and none can Add to it or Diminish from it And God in his Infinite Wisedom did so Create the Heavens and the Earth in the Begining with all their Various Furniture of several Simple Essences becaus as it is his Infinite Perfection to be One in Himself so it is also the Perfection of Finite Nature to be Many in One whereby all the Various Perfections therof are Variously Expressed which could not be only by One. Wherefore I shall sett the same Bound to my self which God himself hath sett in Nature neither to go beyond the Begining of the World nor any thing which he Created therin nor to fall short therof or fear to affirm these Original Entitys to be such becaus God who is the First Caus hath so Created them without seeking any farther Caus or Reason therof or to deny any Natural Mistions or Compositions to be any such Simple Principles or Original Essences though he hath also joined them together with others so that we can not sett them asunder Localy by any Chymical Separation And such an Original Quality I find expressly Light to have been Produced into Actuality in the First Day which lay hid before in the Dark Chaos of Potentiality and by the same Reason I know that Opacity was also Produced together with Light and Mist with it in the Mistion of Aether with Earth as well as with the other Elements becaus there is neither Pura Lux nor Purae Teneâ—rae Actualy in Nature neither can I conceiv that any such Actual Qualitys can Exist Naturaly in their greatest Intension and Extremity and therefore probably might not so Actualy Exist in the Chaos before their Mistion and Contemperation which seems to be as Necessary to their Existence as the present Mistions of the fower Elements according to the first Works of God in the Six Days and Original Institution and Law of Generation and so must continue as long as any Successive Generation and Corruption and present Cours of Nature And this Opacity is a Terrene Quality wherunto the Density therof is Assistant and so Earth itself is most Opacous and Water less yet having some Opacity that causeth Refraction which is a Partial Reflection and so Air and Aether and all Diaphanous Bodys for there is no Pure Diaphaneity without any Opacity And this Opacity doth not only Reflect and Refract but is also Mist with Light in Colors and in Light itself which hath some Desultory Color and is not simply Visible of itself as I shall shew heerafter Thus the more fixed Qâ—alitys of Earth do fix the more Agile and Volatile Qualitys of the rest of the Elements being as an Alloy to Metall which makes it more Malleable And so particularly is Terrene Opacity to Aethereal Light for as Owls can not see by Daylight so the strongest Sight could not see the Pure Light nor can it Exist in its own Simple Vehemence without the Mâ—sture of Opacity And these Elementary Mistions are the Natural Perfections of the Simple Substances and Accidents which do therefore require it as well as Matter and Material Spirits do Consubstantiation as I have shewed Now Diaphaneity being only a less Degree of Opacity as Rarity is of Density it is also Partly Opacous and therefore as I have said doth Refrâ—ct which is a Partial Reflection or rather Inflection of the Rays from their own Natural Direction and there is no Diaphanous Body which doth not Refract more or less and none that doth Refract but doth also Reflect But in all Refraction and Reflection the Perpendicular Rays pass through the Diaphanous Body Perpendicularly and all Emanations Immediately are Perpendicular and neither A Perpendiculo nor Ad Perpendiculum as in Refraction or Reflection which as we commonly Intend by those Terms are always Oblique Lines Wherefore I suppose that the Rays of any Lucid Body are not so Refracted in the Immediate Medium wherin it is as of the Sun in the Aether or of the Flame of a Candle in the Air for as I have said the Flux or Eradiation of the Rays therof issues forth Immediately from the Inherent Light in most direct Rays and so they must Circumferentialy every way Penetrate their Immediate Medium with all their Rays Directly and not Obliquely as well as the Perpendicular Ray doth any Diaphanous Body which doth Refract the rest But we must also observ that as Opacity doth caus Refraction and Reflexion of the Rays so the Density of Diaphanous Bodys doth Ampliate or Distend the Rays of Expansion whereby it also weakens them So I conceiv that Refraction and Reflection are when the Rays having passed their Immediate Medium do meet with another
Swell and are Dilated by Heat in and before Fusion and Contracted again by Cold so Ice is Dilated by Conglaciation and Contracted again by Melting And wheras Cold doth not Conglaciate Bodys Actualy Cold which have much Potential Heat in them as Sack is hardly Congeled and so some very Hott Spirits and Oils and the like it plainly proves Generation to be only the Production out of Potentiality into Actuality Also Cold may thus not only Congregate Heterogeneoâ—s things by Conglaciation which doth Constipate them in the Consistence therof but also Segregate them as Saltwater frozen is more Insipid and I suppose that which is not frozen is thereby rendred more Briny And thus also it may Segregate Homogeneous things as Stoneâ— and the like which may Crack and Break with Cold as well as Heat but I esteem this to be rather a Discontinuation then a Segregation And so generaly it renders Bodys more Fragile as Ice or Petrified Bodys Glass and most notably Steel suddenly Cooled and so any Iron is more Britle in Frosty Weather and Physicians observ the like of Bones of Animals Thus also Cold is a Dissolvent as well as Heat and doth caus Vitrification and Crystallisation sometimes suddenly and I suppose might Effect more by long and Mature Generation if it were tried for though it is not so strong and quick a Generator as Heat yet as a weaker Magnetical Virtue by long continuance doth Produce Magnetism in other Bodys and Violent Tension of a Springe of Steel if it be long continued will by Degrees overcome the Elastical Potentia therof and make the very Spirit to Conform to that Figure of the Body so there are many neglected Operators in Nature which though more weak and dull may in longer time Produce very notable Effects IV. As Aether Produceth Color so doth Air Sound which yet as the other seemeth to me to be no Simple but a Mist Quality And though it hath been antiently observed that Color is Mist of Light and Opacity yet no notice hath been taken of any such Misture in Sound which is the great Instrument of Human Speech and Discours and yet there is none of those other Sensibles whose Intrinsecal Nature is less known unto us And I I find it very difficult farther to explain any thing therof becaus I want even Common Terms and words whereby to express my Conceptions I have already proposed generaly that as Earth hath some Proper Qualitys as Consistence and Magnetical Virtue whereby to Fix itself so it hath also other Connatural Qualitys in itself whereby it doth Fix the more Agile Qualitys of the other three Fluid Elements which also require their Contrary Qualitys wherewith to be Mist and Contemperated as well as the fower First Qualitys And thus we have discovered Opacity to be a Simple Quality Contrary to Light and that by the Mistion therof Color is Produced And that as Light is an Aethereal Quality so Opacity is a Terrene Quality as plainly the Earth is most Opacous and there are no Fixed Colors without some Terreity and the most Fixed are in such Bodys as are also Consistent But yet I fear to seem too Curious and Novell in asserting any such Analogy in Sound however as I have promised I shall adventure and make a farther Essay therof And according to the best Musical Terms that I know shall call the two Simple Contrary Qualitys which I conceiv to be the Principles of Sound Acutum and Grave or Shrill and Flatt wherof Shrilnes is the Aereal and more Agile Quality and Flatnes the Terrene and more Fixative Quality or if we will accept of Latin Terms Analogical to Light and Colors we may call a Sound or Voice wherin Shrilnes doth Predominate Vox Clara and wherin Flatnes Vox Fusca but as Pure Light or Pure Opacity are not Visible so I suppose Pure Shrilnes or Pure Flatnes are not Audible nor indeed that they can Actualy Exist in their own Simple Extremitys And as Light is not the least Degree of Opacity nor Opacity of Light but Different and Contrary Qualitys so that which I intend by Acutum and Grave and their Shrilnes and Flatnes is no Degree as Tones or the several Not es of the Gamut and the like but Contrary and Different Qualitys Yet I also observ one general Difference of Degrees between Color and Sound that is as all Fixed Colors have a notable Degree of Terreity which fixeth them and Desultory Colors less so Sound which is only Desultory and Momentaneous Individualy as I have said requires a less share of Terreity then Desultory Color though it be commonly Produced by Collision of Terrene Bodys Originaly And as Fire Produced by Collision Originaly may fire a whole Train of Gunpowder Successively so doth the Original Collision Produce Sound that is afterward Continued by its own Spiritual Quality which is alway Potentialy in all the Air and Actuated by such Collision of the Air which hath also as I have said some Earth in the Mistion therof as well as the other Elements and as we may see Terreous Motes and Corpuscles to float therin And it is so Produced Instrumentaly and Equivocaly by Motion or rather Commotion for as the Original Instrument therof is Collision so the Immediate Caus of any Sound is the Tremor which is only caused by Commotion Wherefore Aether and Planets though most Swift Movers yet becaus they Move in Fluid Ambient Bodys most Equaly and thereby make no Commotion therof therefore also they make no Sound or Nois or Pythagorean Musike yea Aqueous or Terreous Bodys so Moving in Air make litle or no Sound as a Stella Cadens Snow Rain Hail in the fall before they come to the Earth so a Round and Smooth Bullet that is not hollow shott from a Gun makes no Proportionable Nois becaus by the swift Motion therof it preventeth the Resistance of the Air as I have said and so maketh litle or no Commotion therin wheras a Rod or Whip by a Smart Percussion of the Air Resisting it and thereby suffering a Commotion maketh a notable Sound and especialy Thunder which suddenly breaking out of the Cloudy Meteor teareth it asunder every way and dasheth it upon the Air and by sudden Expansion of the Inflamed Lightning maketh such a Terrible Report like the Flame of Gunpowder out of a Gun and so fluid Bodys by mutual Resistance and by the sudden Impuls that will not suffer them to Mingle peaceably make a Violent Commotion and Produce Sound as Water suddenly dashed against Water wheras in a gentle Flux and Mixture it makes litle or no Commotion or Sound But to Continue the Sound there must be a Continued Tremor in the Solid Body as Bells Strings and the like and where there is no such Tremor Originaly by Commotion there is no Sound as I have said as in Collition of Wooll and if it be not Continued the Sound ceaseth as by stopping a Bell. But any Tremor of a Body in the
it will not sink so fast at first as when it hath broken through that Skin And so we see such Cobwebs on the ground as Husbandmen call them but this Terreity most notably appears in Vapor Adust or Fume which turns into a Soot in Chimnys not only as Motes but in larger Pulviscles and so in Conglaciation of Ice which discover plainly a Misture of Drines and Consistence that are Earthy Qualitys with the Moisture of Water Also we may observ how in Filtratioâ— Water ascends as in the Capillar Tube but by many Steps and Degrees and then descends by the Over-weight as in the Siphon and as it would in the Capillar Tube so made and posited and then madefied but not otherwise III. Though I suppose there may be several other Simple Qualitys both of Air and Water besides the First as they are called that is Cold of Air and Moisture of Water as well as Light and others besides Heat in Aether and Consistence and others besides Drines in Earth yet becaus they are not so obvious I shall not now hunt after them farther then I meet with them in such Sensibles wherin I conceiv Water and some Simple Quality therof to be Predominant as I have before observed of Color and Sound Now these Aqueous Sensibles are Odors and Sapors and as God divided the Waters into Water beneath and above or Gross Water and Subtile Vapor so these two several Sensibles are severaly Inherent in them that is Odor in the Vapor and Effluvium and Sapor in the Grosser Water And yet Odor is more Gross then Sound as Sound is then Color and neither Transient as Sound nor Emanant as Color but more Fixed and Inherent in the Odorous Effluvium and is accordingly varied and carried away with it and as the Vapor is more Dens or Rare so generaly is the Odor more Gross or Fine and as the Vapor so the Odor is more Dens and Gross as it is more neer to the Aqueous Body and more Rare and Fine as it is farther Effluent from it and more Dispersed thereby and yet there is a very longinquous Efflux and Waft of Odors in such diffusion of Vapors as is sensibly perceived by the Sent of Heaths of Rosemary very far at Sea and by the Convolation of Ravens and Vulturs to Carcasses very farr distant Also as Odors are of an Aqueous nature so there is a very quick and permanent Adhesion therof to Moist Bodys for so the Sent of an Hares or Deers Foot continues long on the Moist ground in every Vestigium therof though they run very swiftly over it which could not be so deteined without the Subtile Vapor in which it is Inherent and which sticketh to the ground and is not so easily discharged as a Cloud of Breath from a Dâ—sh of Pewter or Silver or such other Bodys which are less Moist yet as the Subtile Effluvium of Odorous Vapors is emitted from the Body which is the Fountain therâ—f so that Body itself also is Odorous having its own Inherent Odor and may be sented by the Odorous Vapors as they pass out of it into the Nostrills and though Drines may Predominate in it yet if it be not so Dry or such a Caput Mortuum as doth amitt no Vapors which very few Bodys do it may have a Sent and that very strong and vehement â—s Spices and the like becaus such Vapors are also more strong and there is a Terreous Quality as well as Aqueous wherof Odor is Compounded as I shall afterward shew but commonly the Odorous Evaporation is more Actuated and produced by Moisture as Flowers and Herbs after Rain smell more sweetly and Dry or Unctuous Perfumes by Infrication of the Powder or Imbibition of the Oil or Butter are more strong and durable becaus thereby there is an Incorporation of the very Odorous Bodys which are the Fountains of the Odors as I said and generaly all Dissolutions either by Maceration Externaly or Putrefaction Internaly whereby the Vapors are more freely Emitted and the Odors Actuated do caus greater Sents also long restraint of the Actual Vapors and Odors as in close Vessels or Rooms when they are first opened cause stronger Smells becaus they are so Copious Now as Odor is a Proper Sensible in itself so it is also Previous to Sapor and Smelling as it were a Pregustator of the Sens of Tast becaus Odor and Sapor as I said are Connatural Qualitys chiefly Subsisting in the same Element of Water though they are very different in themselvs as Heat and Light are in Aether and perhaps more becaus they are not Simple but Compounded with other Terreous Qualitys and require such several Bodys of their own Element as Waters above and beneath and certeinly they must so differ becaus they are several Sensibles of several Senses which also very sensibly proves Heat and Light to be Realy Dâ—fferent becaus Heat is an Object of Tact and Light of Sight Thus there may be more Odor or more pleasing or displeasing then Sapor and so convertibly in the same Body but such as are of fetid Sapors have also commonly fetid Odors and pleasing Sapors no displeasing Odors And I suppose that vehement and strong Odors or Vapors in any Body do indicate and declare it to be some notable Pharmacum especialy if they be such as are not very grateful to the Senses which declare it to be not of any Dietical or ordinary but extraordinary Use and Virtue Now as it is evident that Actual Odors are Immediately Inherent in Vaporous Effluvia which the very Organ of Smelling that is the Mammillary Processes do sufficiently attest being situated above the Nares through which as Tonells those Vapors do pass so it is as apparent that Sapors do Inhere in the Watery Juice of the Sapid Body becaus if that be expressed it becomes Insipid and the expressed Juyce more Sapid as Wine Cider Perry Gravy or Juice of Fleshmeat and the like And it also appears to me that Odors or Sapors are no Simple Qualitys of Water only as Sound and Color are not of Air or Aether only but that they are all Mist with some Terreous Simple Qualitys which are unknown to us what they are and yet we may also know that they are not Odorous or Saporous in themselvs becaus Elementary Water or Earth do not either Smell or Tast much as Lucidity and Opacity are not much seen of themselvs and indeed not without the advantage of Conspissation or some small Mistion or the like but as I confess I first derived this Notion from the antient Philosophers who have discovered Lucidum and Opacum to be the Principles of Color which I have thus farr improved and produced to the other three Sensibles Sound Odor and Sapor that is all the proper Sensibles except the fower first Qualitys which are also in themselvs Simple and Mist to be made Sensible being too strong and vehement in their own Elementary Bodys and they are indeed Social
and only by the Mediation of them and Sensitive less then Vegetative and only by the Mediation of them and Elementary and Intellective which we therefore call Immaterial not at all as I shall shew heerafter Now as Aeâ—her is the most Rare of all the Elements and so as I suppose the Body therof cannot be made more Rare by any other Elementary Spirit becaus there is none other that is more Active and which may more Rarefy it so Earth is most Dens and as I suppose the Body therof cannot be made more Dens by any other Elementary Spirit becaus there is none other less Active which may more Condensate it then it doth itself for as these Elementary Spirits do require more or less Rare or Dens Bodys so they do Naturaly and most Effectualy caus them and thus the most Rare Aeâ—her which is Utmost and the most Dens Earth which is Inmost do contein and bound the two other more Variable Elements Air and Water between them as I have shewed The Rarity of Aether is altogether unknown to us but if it be as I suppose it more Rare then the most Rarefied or Expanded Air and the very common Air be a thousand times more Rare then Water and that fourteen times more Rare then Mercury and the Elementary Earth wherof we know not the utmost Density as we know not the Rarity of Aether yet more dens then it or Gold which is said to be nineteen times heavier then Water or any other Cortical Earths whatsoever then certeinly there is a vast Disproportion of Density and Rarity between the Bodys of Aether and Earth and yet though Earth be most Dens Aether is not most Rare nor do we know or can assigne how much more Rare Superaether may be then it which will Multiply the Disproportion exceedingly more wherof though we can give no just account yet heerby we plainly perceiv how strangely Matter may be Densefied or Rarefied and consequently what vast or Innumerable Pores or Spaces they must assigne who will still contend that Rarity is only from Porosity or Vacuity As in Water so also in Earth there are two distinct Regions not only Mathematicaly such as some have made both in Aether and Air where they are not but Physicaly such and yet they have not found them out where they are for as there are Waters above and beneath so there is manifestly both a Cortex of the Earth wherin there are not only many other Composita and many sorts of Earths Metalls Minerals Stones Chalk Clay Marl Loam Sand and several others which thereby discover and declare it not to be the very Elementary Earth but also Water flowing in the Canales therof and imbibed by all this Spongy Cortex whence it is denominated Terraqueous and is almost as much Elementary Water as Earth nor is any part therof in itself so purely Elementary Earth as the Ocean is Elementary Water wherefore there is most probably another Elementary and Subcoâ—tical Earth or as it is said Foundations of the Earth which though we know not where it begins and the Cortex ends yet I presume it to be below any the lowest Fundus of the Water or descent of Rain or Dew otherwise it should not be the Elementary Earth which seems to be intimated by that expression of the Psalmist Then the Chanells of Waters were seen the Foundations of the World were discovered Nor may we reasonably conceiv that there are below the Cortex any such hid Treasures of Metalls Minerals or the like as there are in it since they can never be searched or digged out by any Industry of Men or Beasts wheras God and Nature made nothing in vain But that which doth most confirm me in this Opinion is the most Ingenious Invention of the Inclinatory or Dipping Needle as they call it for most evidently that varys its Position respectively as it is neerer to or farther from either of the Poles of the Earth and not according to the Poles of the World which very sensibly discovers that there is such a Subcortical Earth and also that it is Magnetical for though there be Rocks of Magnets in the Cortex yet this Inclinatory Needle as I shall call it doth not so Incline unto them but generaly to the Poles of the Earth as to one great Magnet and exactly so as a Needle carried about a round Magnet or Terrella doth Incline itself in all the Points of the Circumference as I shall shew heerafter and this also shews that the Elementary and Magnetike Earth is Globular as well as the Terrella otherwise any Eminences therin would vary the Inclination as well as in the Terrella Yet I do not conceiv that this Elementary Body of the Subcortical Earth which I call Magnetical is of the same kind with any Cortical Magnets as they are not of the same kind with Iron Stone or Mine though both have a Magnetike Quality but rather that it is farr more Dens then them as I have said as it is also farr more Consistent then Gold Nor is it vain or useless as other Terreous Composita below the Cortex should be but very proper and requilite in every respect for as by the most solid Consistence therof it becomes the Foundation and Basis of the Cortex as they are therefore termed Strong Foundations and Pillars of the Earth and indeed of all the Superior Spheres and of the whole Body of the Universal Globe so by its Magnetical Polarity it doth continue its own Body in one Immovable Position as I shall shew heerafter and most probably it hath no Pores whereby it may be penetrated convelled or comminuted by any others or one part therof severed from another and so many Bodys in the Cortex Marble Glass Gemms are Imporous as I have shewed much more this most Dens Compact and Adamantine Body of the Elementary Earth And though some Planets and the Starrs may be greater Orbs then it yet they are not such Foundations and Pillars of the World nor is there any other such Centrical Orb relating to the Circumferential Orb or whole Globe of the World besides the Earth which therefore also is called Orbis and the World whereof it is an Epitome and all the Superior parts of the Globe of the World are only Concave Spheres Thus though Earth be most Base and Brute of all the Elements yet it hath also its proper Excellency and Glory having the greatest Bodily perfection of the Density of the Matter to which it doth most approximate and the Spirit therof hath the greatest Stability and Fixâ—tive Strength though the least Activity and as I have observed it hath also such Qualitys in itself whereby in Mistion it doth Fix almost all the more Agile Qualitys of the other Elements and the Cortex therof hath the greatest Mistion with them all and the greatest Variety of Composita being the Native Country and Region of all Vegetatives and of Beasts the best of Sensitives yea the Manor hous and
Demesnes of Man as it is said The Earth hath he given to the children of Men and becaus this whole Spectable World which Moses describeth was made for him and all the other Elements are as it were his Roialties therefore they all point to the Earth as the Circumference doth to the Center and are Inservient to it as that is to Man VI. The First or Principal Quality of Earth is Drines as I have shewed which is contrary to Moisture as Cold is to Heat But as the Earth is the most Brute and Dull Element so are also the Qualitys therof like unto itself and it is heerin most Analogous to the Passive Matter though it be in itself a Spiritual Substance Genericaly different from Matter as well as any others for there are such Analogys in Nature not only beeween Spirits but also between them and Matter as they are all Entitys and Substantial parts of the Univers though several Classical Natures differ Classicaly and Specifical Specificaly and Individual Individualy and these Differences are their proper Bonitys whereby they excell all others though otherwise generaly Superior to them as Matter is better Matter then any Spirit and so Earth is better Earth then Aether though the Spirit of Aether otherwise be Superior to the Spirit of Air and of Air to Water and of Water to Earth according to the Order of the Elements which God hath declared in the Creation therof And accordingly the Spiritual Qualitys of Aether are more Active and Powerfull then of Air and of Air then of Water and of Water then of Earth Yet as I said Drines is an Active Quality and Actively contrary to Moisture and not any less Degree therof and much less only a Privation of Moisture and though Moisture doth more notably Operate in and upon it as Heat doth upon Cold and if it be weakned by Comminution into Dust or Ashes and the like it seems not much to Resist but rather to Imbibe Moisture and almost to be Receptive of it as Matter is of Spirits yet there is some Mutual Operation as well as Active Contrariety between them and so Earth itself is called Dry Land and contradistinguished from Water in the Terraqueous Globe of them both and it is known accordingly to Operate by Drines both to Physicians in their Desiccating Emplastra and to Mechanikes in their Cementations and that Desiccation is not only by Evaporation or Exclusion of the Moisture but also by Mistion of both and Predomination and Prevalence of the Drines over Moisture for so in the utmost Adustion of Ashes or any Terra damnata there is Water and consequently Moisture in the Mistion therof which yet is not Actual but reduced to Potentiality by Driness and apparently in Congelation of Ice Glew Metalls and the like there is Water and so Moisture Potentialy which is again Actuated by Fusion but is not Actual before they be melted And as I said Moisture and so Drines are Indifferent between the other two Qualitys Heat and Cold and they between Moisture and Drines and they are no Secondary Qualitys each of other but Operate only by themselvs Univocaly and Efficiently for as Heat only doth heat and Cold cool and Moisture moisten so Drines and no other Quality but that doth properly dry though Equivocaly or Instrumentaly either Heat or Cold may dry as I have shewed And as I have observed of Heat that being the most Active and Predominant of all the Elementary Qualitys it hath also the most Confinements Imprisonments and Restraints and several ways of Reducing it into Potentiality as I have formerly shewed farr more then Cold which thereby hath such advantage against it so hath Drines against Moisture by the very Cession therof for though Drines cannot easily Profligate it yet is it Naturaly so very Fugitive of itself that it is still Flying away wheras Drines is more Fixed and much assisted therin by its own Connatural Quality of Consistence so that there is not any Body Dry which is not Consistent nor Moist that is not Fluid and yet Consistence is a several and distinct Quality both from Moisture and Drines becaus they are Actively contrary one unto another but neither of them to Consistence nor Consistence to them VII As Drines and Consistence are not one and the same Quality of Earth besides which there are also many other Qualitys therof as Magnetike Virtue and the like and so Heat and Light of Aether besides many other Qualitys therof as Planetary Virtue and the like so likewise are there several Qualitys of Air besides Cold and of Water besides Moisture which though unknown to us what they are particularly yet do generaly appear in the many various Mistions of all the Elementary Bodys and that want of a more particular knowledg therof is a chief caus and reason why we know so litle of Elementary Mistions wherefore I have begun to pry into them and advanced some few steps toward them to shew the way to others and though I may by some be judged to be too Curious heerin yet I am confident that there are such other Qualitys of every Element besides those which are commonly called First and that I have sufficiently made it to appear that they are such as do not like Second Qualitys subsist Immediately in the First and Mediately by them in the Substantial Spirit but every one of them Immediately therin as well as another and so I conceiv Consistence or Firmnes and Drines only to be Connatural Qualitys of the same Element of Earth and that Consistence doth Immediately Subsist in the Elementary Spirit therof and not in Drines as Fluidity is not from the other Qâ—alitys but rather from the Matter for so indeed all the other Elements are Fluid and Consistence is a proper and more particular Property of Earth alone which hath no Contrary as Drines hath nor doth contrarily oppose any one Qâ—ality of the other Elements but only is that whereby the Elementary Spirit of Earth doth render its own Body Firm and Solid so as no other Elementary Spirit not having any such Qâ—ality can Confirm or Consolidate its own Body which therefore remains Fluid and Weak as the Matter itself And this Terrene Consistence as it is not only Drines nor any Second Qâ—ality therof so much less is it Density for so Mercury is Dens but not Consistent though that also be assistant to it as well as Drines for Density as I have shewed is not any Active or Spiritual Qâ—ality but only an Affection of Matter itself superinduced or varied by the Densefaction of Spirits and Spiritual Qualitys as Figure which is plainly an Affection of the Matter is superinduced and varied by the Spiritual Qâ—alitys and therefore Density and Consistence are as different as Matter and Spirits wherin they do respectively Subsist and as I have thus distinguished Consistence from other Qualitys or Affections of the Spirit and Matter of Earth that thereby we may more discern it so
Glass so Capillar as may be wound about the finger though Glass be very fragile And though I conceiv Hardnes and Softnes to be only different Sensibilitys of Consistence or the degrees therof as more Consistent doth more resist the Touch and less less yet Fragility and Ductility are different kinds of Consistence itself for Consistence hath both a Strength and Rigor of the whole Body which Fragility also hath and Ductility hath not and likewise a Spiritual Cohesion and Tenacity of all the parts therof which Ductility hath and Fragility hath not so perfectly as proper Consistence and therefore Fragile Bodys as Glass are easily Broken but will not so easily Bend and Ductile Bodys as Wax will easily Bend but are not so easily Broken nor indeed do I conceiv any Body to be properly Consistent and such as will neither Break nor Bend except only the Subcortical Earth which is Elementary and hath the proper Qualitys therof in their greatest Actuality as Aether hath Heat and Light wheras other Cortical Bodys though most Rigid as Iron and the like may be Broken or Bent yea by Fusion become Ductile and Fluid so that Ductility is partly from Moisture and is only an imperfect Consistence which though it be not the same with Drines is very much assisted by it as I have shewed Also Fragile Bodys of less Crassitude may Bend more as I said before of very slender Glass becaus there is less Distortion that is less Expansion in the outward Convexity and Compression in the inward Concavity of the Arch or Angle that it makes in Bending and the very Bending before it Breaks shews that there is some Ductility in it which is an Imperfection of Consistence and this doth plainly appear in Glass heated which is farr more Ductile and molten which is Fusile whence also it hath that other Imperfection therof that is Fragility which it betrays when it is cooled but I conceiv that Fragility is a less Imperfection of Consistence then Ductility becaus that appears in Actual Drines and this in Actual Moisture And Fragile Bodys though somwhat Flexile yet if they be not over-bent will return again very smartly to their Position which we call Springines and will not stand bent as we say as Ductile unles the Rigor which is properly every way as it were by so many Radii from the Center to the Circumference be overcome by long continuance And this Springines is only a Return to the Position of the Consistent Body and not as Elastical Potentia which is to the Density or Rarity of more Fluid Bodys according to that Natural Rigor or Temper of Bodys which the Spirits require and caus to be in them and from which they are Violently diverted and therefore so suddenly and forcibly return unto it again if the Violence do not continue so long as to caus the very Spirit to conform unto that Figure as I have shewed though it will hardly conform to that Temper in Elastical Bodys as also Vegetative and Sensitive Spirits will hardly conform to Inorganical Figures Now Consistence being not a Compound but Simple Quality of Earth therefore it doth contein Earthy Bodys together if they be Continuous though very various and different Composita for so it conteins both the Subcortical and Cortical Earth and all the Rocks Mountains and Eminences therof as one Compages and so Brick and Mortar when it is dried do not only Adhere as Water and Glass but Cohere and Consist together becaus though they be several Composita or Mista of all the Elements yet their Consistence is common to them all as they are Earthy Bodys as Matter doth therefore so Unite itself in all the Bodys of various Composita in the World I have seen an old Brick Chimny undermined and pulled down to fall like a Pillar of Timber without any Breaking which consequently had one Center of Consistence that did contein all the Earthy parts therof together as a Needle hath which is half Silver and half Steel and as the whole Body of Matter hath one Center to which it all tendeth though varied into the several Bodys of Innumerable Composita VIII As Siccity and Consistence are not one and the same Quality of Earth so much less Consistence and Magnetical Virtue though that require a Consistence as Consistence doth Siccity but as I have said Consistence doth only Contein and Arrect the Parts in the whole Body generaly and indifferently every way wheras Magnetical Virtue doth Direct it particularly in one Relative Place or Position which we call Polar unto North and South whereby the Difference between Positive Extension in its own Vbi and Relative Place may plainly appear for a Magnet is in its own Ubi as any other Body but besides it hath such a Relative Position which is Polar whereby the Polar Points therof North and South are so Directed as that they will not be placed otherwise and so thereby consequently all the other Points and Parts therof in the Whole though the Whole be only in its own Vbi as any other Body Also Consistence is without any Motion for it is the same whether the Body Move or not but Magnetical Virtue hath a Verticity to reduce it to its Polar Position Again Consistence is Orbicular as the Strength of a Wooden Wheel is equal at the Extremity of every Radius being equidistant from the Center but Magnetical Virtue is much stronger at the Poles then at the Extremitys of the Aequator as I shall shew heerafter and indeed otherwise it should not be so Polar or North and South more then East and West Also Consistence hath no Emanation like Magnetical Virtue and there are many such other Differences But yet as I said Consistence is an Auxiliary Quality therof being both Connatural Qualitys of the same Element And so the Elementary Earth probably is most Consistent and most Magnetical and the Magnet-Stone is also very Consistent and so is Iron Mine and especialy Iron and Steel which are the Extractions therof and I know not whether there might not be some such Extraction of the Magnet Stone more Magnetical then the Stone or Mine therof but certeinly the Elementary Earth is farr more Magnetical then any other Magnet becaus it is Elementary and also becaus it is so vastly great whereby there is a proportionable Increment of the Virtue and this is proved by the very strong Emanations therof which penetrate the whole Cortex of the Earth as appears by the Inclinatory Needle for Magnetical Virtue like Consistence hath no Contrary becaus it is only for Direction and Position of its own Body though Density as well as Longinquity may hinder or abate it as they do any other Spiritual Powers whatsoever but not repell and reflect it Also the Magnetike Earth by the Emanations therof doth Excite and Actuate the Potential Polarity which is in some Cortical Bodys as Iron Barrs which have stood long in a Polar Position or Iron and as some say Brick-earth
themselvs be Mist one with another as Heat and Cold will be Contemperated into a Tepor or otherwise there will be a great Conflict between them when they meet together yet the same Imaginative Faculty doth apprehend them both together as when one hand is in cold Water and the other in hott distinctly and inconfusedly Also this sheweth the reason of that Sympathy and Consent that is between some parts more specialy and the whole Body generaly in Feeling wherof the whole Body is capable as I said that is becaus the Imaginative Faculty is one and the same which resideth in the Brain from whence all the Nervs are dispersed through the Body and therefore the whole Body is so affected yet so as a Wound in the Toe doth not Corporealy affect the Brain or Imagination therin but Spiritualy and though the feeling in the Toe that is wounded being in the Standard doth caus a Principal Sensation therof in that Part and so in the Brain and from thence in the rest of the Body yet that is only a Secondary Sensation as I may so call it wherof it is said if one Member suffer all the Members suffer with it that is only by the Imaginative Faculty of the Sensitive Spirit therof which is one and the same though no other Part be Corporealy affected And wheras I have often mentioned two such several Kinds of Sensation that is one by the outward Organs and Sensory and by the Corporeal or Elementary Mutation made in the Standard within the Body and Irradiation of the Elementary Animal Spirits in the Nervs which is Primary and the other by Species Actuated only by the Vegetative Spirit in the Elementary Animal Spirits in the Brain itself as I have formerly shewed which is Secondary wherof we call one Sens and the other Imagination I shall now shew the Sensible difference therof in Sleep when all the Senses are bound up and obstructed and yet then the Imagination doth thus operate in Dreaming and the Senses are so bound up and obstructed by the Vaporous Bloud which ascendeth from the Heart through the Carotides whence they are so called the Sleepy Arterys to the Brain and it is said that if they be stopped Sleep will presently ensue though I rather conceiv that to be an Apoplectical then Soporous Effect for it is not the obstructing of them and thereby hindring the Sanguineous Vapors to ascend which causeth Sleep but rather the contrary that is an ascent therof more copiously which doth obnubilate the Basis of the Brain and reacheth as farr as the Roots of the Nervs and the Animal Spirits therin which are most Pure and Spiritual and the fitt Instruments of the Sensitive Spirit are clouded by such gross and unconcocted Vapors and thereby rendred unfitt and so the Imagination cannot operate by them wherupon that kind of Sensation ceaseth untill those Vapors be again rectified and refined in the Brain and so pass into the Nervs and then Sleep ceaseth and that Sensation begineth to operate thereby again But the Imagination being seated in the very Brain itself and probably in the upper Region therof and Fore-brain which we accordingly feel to grow most hott by the working therof the Cloud of those ascending Vapors being there weaker as the Vapors are which ascend higher in the Atmosphere and the Concoctive Power of the Brain there being greater the Imagination may Contemplate the Species in the Animal Spirits which are in the Brain itself and there Actuated by the Vegetative Spirit which doth concoct and prepare them as I have shewed and which is sufficient for this Secondary Operation by the Imagination and needeth no such Irradiation by the Species of External Objects as is required in the Primary Sensation And so this Secondary Operation by by the Imagination in Dreaming is also much weaker then it is when we are Waking or at least farr more Wild and Irregular either becaus those ascending Vapors are not yet so purely defecated in the upper Region of the Brain or otherwise becaus the Imagination then wants the Archetypes of the Primary Sensation whereby to rectify its own Contemplations And it is evident that in Sleep even the Animal Spirits of the Nervs are not so Consopited or as we say in a dead Sleep ordinarily but that any Vehement Sensible doth soon awake them and the Spirits by degrees are rowsed up and the Vaporous Cloud dispersed yea while we are asleep as the Cloud is more or less gross in ascending or sooner or longer in being purified in the Brain so is our Sleep greater or less or shorter or longer and sometimes the Soporous Cloud is so small and very Rare that we are as we say between Sleeping and Waking Now that it is so may plainly appear by the Causes of Sleep which are either Expens of Spirits that induceth a Lassitude wherupon Sleep Naturaly ensueth becaus Nature requireth a Recruit therof and the Bloud then ascendeth more copiously to the Brain which is the part affected and indigent therof or Satiety and a full Stomach whereby the Vapors so ascend of themselvs and Drinking commonly causeth Sleep more then Eating becaus Drinks are more Vaporous and Spirituous then Meats or Dejection of the Spirits by Stupidity and Sorrow and the like and so Narcotike Medicines by their Stupifying Quality induce Sleep or Idlenes and Cessation from Exercise of Body or Mind may be another Caus therof as it removeth the Impediment of Sleep or indeed the very Contrary therof for so all Exercise is a Waking and therfore a man cannot well sleep if he do but stand upright and Sleep as I may so say unbendeth the Bow and relaxeth not only the Perceptive but also the Motive Spirits and thus as Exercise and Lassitude so Waking and Sleeping do follow and indeed mutualy caus one another by Expens and Recruit of the Animal Spirits both Perceptive and Motive which heerby appear to be very Connatural for as much Study is a Wearines to the Flesh as the Wise man saith so wearines of the Flesh is also an Impediment to the Study of the Mind Now as I have shewed that all Perceptive Sensation both Primary and Secondary is in the Imagination so if any require that I should also shew what is that Specifike Imaginative Power whereby the Sensitive Spirit so Operateth wherof I have thus farr traced the Operations or maner of working from the Sensible Object to this Sensitive Faculty as I have shewed that the Sensitive Spirit itself is an Active Spiritual Substance Created by God in the Begining and first produced with this and all other the Innate Qualitys therof so Actuated by God in this Fifth Day so I can only affirm thaâ— this Imaginative Power is such becaus God so Created it as Matter is Matter and Spirit Spirit Heaven Heaven and Earth Earth Extension Extension Heat Heat and the like becaus God so Created them in the begining and as no man can go beyond that Begining so neither
beyond that Creating Causality but must necessarily at last terminate in the Wisdom and Will of the Creator therof when he knoweth that he hath arrived at any Simple Substance or Accident which is not Composited or Mist with others and this as I have said is the Non ultra or utmost Bound not only of Human but Angelical Knowledg and they who will inquire farther into the Caus of every Caus and so Infinitely like Children shall not nor can they ever be Satisfied Wherefore I say that the Sensitive Spirit of any Animal such as it was Created and produced in this Fifth Day or afterward and not being Mist with others as the Sensitive Spirit of a Mule which is both Equine and Asinine is such a Simple Substance Immediately Created by God though the whole Compositum be Compounded of that and a Vegetative Spirit and Elements and Matter as I have shewed and this is as I conceiv the proper Work of a Philosopher thus to inquire into the Works of Improper Creation that is the Mistion of Elements Actuation of Qualitys Composition of Matter Elementary Vegetative and Sensitive Natures and the like and so like a Speculative Chymist to Separate those things in their several Natures by his Intellect which they can never do in fact by all their Instruments and that it is a very Improper Work for him to inquire farther then the Work of Proper Creation which he ought wholy to resolv into the first Caus of all Causes that is God who hath made all things for himself and according to the good pleasure of his Will And so also I say that as God made the Sensitive Soul to be a Living Perceptive Spirit accordingly he Imprinted in it certein Simple Innate Notions whereby it might so Perceiv in a Living maner by and with the Instrumentality of the Vegetative and Elementary Animal Spirits and Species and a Conjunction between them and the Sensitive Animal Irradiation Thus Generical Imagination Feeling and the like Sensitive Notions wherwith all Sensitive Spirits are instructed and not Vegetatives Elements or Matter are the Innate Facultys whereby Sensitive Spirits do Imagin feel and the like and not the others and this is as I said a double or Reflex Operation wherof no Inferior Nature doth partake for Sensitives being Perceptive Animals do not only Imagin Feel and the like but also Perceiv that they do so wheras others only do what they do without any such Reflection upon their Operations Again there are other less Simple Sensitive Notions Common to all perfect Sensitives as that the Whole while it is Whole is greater then any Part therof divided from it and so that Two are more then One and the like Also I suppose that they have some Generical Sentiment of Symmetry Harmony and the like becaus these also are Common Sensibles which they may and do Perceiv as well as Proper Sensibles Besides these there are also Proper Powers as Ingeny or Artifice wherof all Sensitives as Oisters and the like do not partake and so are said to wanâ— Imagination wheras they also have that Common Perception which I call Imagination otherwise they should not be Sensitive and there are proper Notions which belong properly to one Species and not to another as to a Bird to Sing and Nidificate to a Spider to spin to a Bee to make Honey and the like which though they are very Ingenious and Artificial in the External performance yet they are so wrought by them according to the Specifical Notions or Sentiments of their kind as an Infant so Sucks a Lamb flys a Wolf which he never saw before and a yong Hound hunts an Hare before he seeth it Also by these Innate and more Immediate Notions the Imagination is able farther to Acquire and Collect any other Sensitive Notions of whatsoever it Perceiveth by any of the External Senses which it doth likewise add and Ingraff into the others and retein in itself and gain Experience and so may thereby be more Instructed to live the Sensitive Life therof And the Imaginative Faculty being thus furnished with Sensitive Notions can Compound and Divide them and so discours of Singulars or by Particulars which are Sensible as an Hound can distinguish one Hare from another and an hunted from a fresh Hare and therefore doth accordingly follow one and not another and so likewise the Sent of an Hare from the Sent of a Deer or Fox or Otter or the like and therefore doth accordingly follow it for Singulars are only as so many Pictures of Individual Hares and Particulars as the Signe of any Hare which are both Sensible and none of these Operations may be denied to Brutes which are otherwise distinguishible from Intellective Operations as I shall shew heerafter But though there be these Common Notions or Prenotions which are otherwise called Instincts in Brutes whereby they are apt to Perceiv Potentialy yet they cannot Perceiv Actualy without the Instrumentality of the Animal Spirits and Species therin as well as their own Sensitive Irradiations as I have shewed which to prepare for themselvs they have also a Specifike Power whereby they can as I said Command and Move the Vegetative Spirit and Power therof so to Actuate and produce them accordingly as they call for them and without all these both Sensitive Principles and Vegetative and Inferior Instrumentalitys the Sensation cannot be performed All which as I suppose doth plainly appear by Memory whereby when we have Acquired any new Notions and would Remember them we thus as it were Dictate to the Inferior Facultys and then they produce a new Image or Species therof which we do Contemplate wheras if it were any former Image or Species therof as hath been supposed certeinly such should pass away with the Substance of the Nerval Succus wherin it doth Subsist and if that doth not Circulate as swiftly as the Bloud yet it passeth away more or less continualy and is recruited every Night by sleep wherefore it is Impossible that the Images or Species should remain therin which we have Acquired so many years since but the Acquired Notions therof must necessarily remain in the Imaginative Faculty which continues to be one and the same according to the Individual Oeconomy of the Sensitive Spirit and wherof the Animal Spirits have the Images Potentialy in themselvs I have been informed by a Physician concerning a Knight his Patient and my well known Friend that sometime before his Death he could not Remember things done the same Day and yet could very well Remember things done many years before which was from the same reason that the Notions which he had Acquired in his Youth did remain in his Imaginative Faculty which was now grown so weak that he could hardly Acquire any new Notions and so Youth doth best retein any such Acquired Notions becaus they are then recent and fresh and there are not many others before Acquired which might oppress the Memory for though Imagination be a very
itself in a Glass and the first and Fundamental of all or any of these Praenotions is that I am or Scio quod Sum whereby the Intellective Soul is Conscious of its own Being Immanently in itself or so as the Understanding understands Willingly and the Will wills Understandingly and therefore the most Innate and First Oâ—ject therof is its own Self and though it is true that it needeth the Instrumentality of Imagination to produce this as well as any other Notion and that it cannot know that it is but by an Intellection which is an Operation yet it so knows that it is Conjunctly in and with that very Intellection as well as it knows that it Operates as I have shewed and as in order of Nature Esse is before Operari so the Intellective Spirit must also in Nature first know that it is before it can know that it Operates though it so knows both in and with the same Operation in Time nor is this the Knowledg of what it is Reflexively which it Consyders afterward by another Operation but only the Conscience of its own Being or that it is generaly which needeth no Argument or Ergo to itself as Cogitas or Dubitas ergo Es is used by the Father to convince another who was an obstinate Sceptike and would deny his own Conscience which none could manifest to himself but only himself But as this is the First Notion so the Second is the Knowledg of the Operation or Scio quod Scio or that I am an Intelligent Being and so are more Remotely and Consequentialy the other Operations of the Intellective Soul and Facultys or Powers therof such as are comprehended in one word Rationality which yet doth not properly express them all as these Praenotions and Faith and the rest and which it ought to Include as well as Reason and though it might be so conceived Inclusive of them all yet it is only of such Proper Facultys which are Accidents and not of the very Specifical Difference of the Soul which is Substantial and such as we know not and therefore cannot know the Substance therof any more then we do the Substance of any other Spirits or of Matter itself that is only by their Proper Accidents Now as I thus know that I am and that I am a Knowing Being by a most Simple Apprehension which is only of this Simple Enunciation Ego Scio for so by the Egoity as they term it I know that I am and that I am my self and none other and by the Scio I know that I am Knowing so becaus I know that I am not the first caus of my self but a Finite Creature who had a Begining of my Being I know Rationaly by Immediate Deduction from it that there is an Infinite first Caus of my Being that is God and becaus I know that I am such an Intelligence whereby I can thus know God my Creator whom therefore I know to be also my Preserver and Governor I know my Soul to be an Immortal Being made for God himself and his own Glory who is Eternal and will Eternaly recompence me according to my prepared Capacity of Mercy or Misery and though these be indeed Ratiocinations by way of Argument and not such Simple Enunciations as the other yet becaus they are such Intimate Immediate and Cogent Consequences we also call them Common Notions as they both indeed appear to be such in all Nations and all Ages of the World and by the Vote of all Mankind and all Civil Societys therof and are both of them so Complicated that he who denys one will also deâ—y the other and he who denys either must presume himself to be wiser then Solomon yea then all men besides himself and from these and the like Notions we may Consequentialy deduce others and so one from another Syllogisticaly which we call Reason but we call only the first and Immediate Deductions or Ratiocinations Common Notions becaus they are so obvious and evident to any Man who hath Common Reason wheras others which are not so Immediate and therefore not so readily to be apprehended by every Mâ—n whose Reason is not so Subtile and Firm as to pursue a whole Chain of Inductions and Ratiocinations we do not therefore call Common Notions becaus they are not so commonly known or apprehended by all though all right Retiocinations be indeed particularly as true in themselvs as right Reason is generaly And this I conceiv to be Reason and thus God as it is said having sett the World in the Heart of Man that is an Intellectual World of Knowledg of all things Intelligible and of their Natural Causalitys and Effects Analogys Combinations not only Singulars and Particulars but also Universals both Abstracted or Metaphysical and Concrete or Homophysical which is that general Notion or Knowledg that I before mentioned to be Implanted in his Intellective Faculty he is thereby thus Instructed to Reason and Discours from Causes to Effects or from Effects to Causes and according to Natural Analogy and the like and to make Propositions of Singulars and Particulars by some Universal Propositions to which they are to be reduced and the like Again as the Understanding of Man is an Intelligent Faculty so Created by God in and with his Soul and hath such First and Common Notions Imprinted in it by him Originaly and generaly so God can more specialy by Dâ—vine Revelation and Illumination write in it as I may so say any other Notions which the Soul accordingly apprehending as true and evident as well as any others wherof it hath any such Innate Knowledg it doth therefore Believ them without any Ratiocination and this kind of Knowledg is called Faith wherof there is also a Natural Capacity in the Soul for God doth not so make a Stone Tree or Brute to Believ but only Men or Angels And though these be several ways of Knowledg yet it is all one and the same Knowledg which is Acquired thereby generaly though of several Kinds and the same Object may be known by all or any of these ways of Knowledg as I know Intuitively that I am by a most Immediate Conscience of mine own Being and yet I can also prove it to my self by my Operations or any of them and so I have proved that the World had a Begining and yet as the Apostle saith By Faith also we understand it But Sensitives have only a Module of the Sensible World in their Souls which they being Perceptive and Living Animals may also know in a Sensible maner as I have shewed and so it is possible by such Signatures as I have said to make them understand Sensible things as Horses Dogs Baboons Elephants are taught by Signs to do many strange feats which seem very wonderfull as indeed they are the hights of all Bestial Docility but yet as they are not Intelligences themselvs so neither can they apprehend any Intelligible things as you cannot by any such Signes make