Observation 1.

BUt hear you me, &c. Mr. Mastix, I do heare thee, but I can heare no Sense. Art thou the hobling Poet, who sometimes

I believe thou hast heard of Plato, but how canst thou praise his Philosophie, when thou doest not know it? every triviall Latin Authour can tell thee of Platonicum Reminisci: that according to Plato's Do­ctrine, the Knowledge which Soules attaine to in the Body, is but a Remembrance of what they formerly knew, before they were imbo­died. But thy Question is, Am I in good Earnest, that all Souls before their Entrance into the Body have an explicit, methodicall Knowledge? Assure thy self Mastix, I am very earnest, and I wish from my Soul thou [Page 33] hadst written something against this Truth, and not oppos'd thy bare Negative. Be­lieve me, I should have gall'd thy sides for it, and set Spurs to a very Iade, but not a whit Theo-magicall.

Observation 2.

HEre Anthroposophus is turned herbalist for one whole Spring, &c. And why for one whole Spring? who told thee so? He confesses (say'st thou) it was the work of one whole Spring to find out, that the Earth, or seeds of Flowers are nothing like the Flowers. Sirrah! my words are these, I took to task the fruits of one Spring. This is all that I said of the Spring, either whole, or bro­ken, and now I prethee where is my Con­fession? Sure it was an Auricular one, for it is no where to bee found in my Book. But Mastix, I will discover thy Logic. Eu­genius observ'd the fruits of one Spring, Ergo one whole Spring was spent in the Observation. Certainly thou hast got the fool's Metaphysics, for Non-sense is natu­rall to thee. The fruits of a Spring cannot [Page 32] be studied for a whole Spring, for Nature before ever I can find them, spends a good part of the Spring in their production. How can I then be damned (thou doest speak de­vilishly) for one whole Spring to the fields? This is but thy Moorish malice to my Per­son, and indeed it is eminent, pag. 84. for elsewhere thou doest advise me to drown my self in the river Ysca, which is the right way to be damned. I am beholding to thee, wherefore I will teach thee a Cure for Disgrace. Thou hast already done something which Achitophel did. When thou didst Scrible thy Notes, thou didst saddle thy Asse, and I shall not fail to ride him, and spur him for thee. Now to prevent thy future shame, thou mayst imitate him in the rest, dispose of what thou hast, set thy house in order and hang thy self. But before you be hang'd, I will Shrieve you, you must come to Con­fession of your Non-sense. Mr. Mastix, I have met with a very strange expression of yours, to find out that the Earth or seeds of Flowers, are nothing like the Flowers. Doe you think then that the Earth is the seed of [Page 33] Flowers, or that the seeds of Flowers are Earth? thou monstrous Ignorant! There's not any old Garden-weeder in all London, but can tell thee thou art a fool in this, and no Philosopher. But I am forc'd (you say) to turn about, and confesse a Principle of Ari­stotel (for Matter Sirrah! is a principle of Nature) Namely Privation. My Book is extant, any man may read it, if I have but named Privation there, much lesse acknow­ledge it for a Principle, I will freely yield thee the Cudgells. Privation Sirrah! is a Whim and a VVham, it is a Puritan Princi­ciple, something like a Corner-conveniencie, when you kisse a Sister, & no Protestant pre­sent to see you. Now sir you leave your pri­vy businesse, and fall on the first matter. He sayes (say you) and it is the wisest word he has spoken yet, he knowes it not. Indeed for all you think the word so wise, he is so humble, he will not own it. Did I tell thee Mastix, I do not know it? there was a time indeed when I knew it not; but assure thy self, I know the first Matter very well. But Alaz, you will prove my Ignorance, it [Page 34] is Invisible, and therefore cannot be known. I should rather think thou art blind, the first Matter is both Visible, and Tangible, I have seen it, and felt it ten thousand times. But the Moore replies, Why, Eugenius are you so sharp sighted, that you can see a sub­stance? You are all in Abstractions sir, you speak precisely, as a Puritan should speak, you fansy a substance without Quality or Quantity, a Thing robb'd of all Accci­dents, as the School-men call them. This is a pure Chimaera, and to be found no where, but in a Peripatetic's Brains. But I have frighted my Moore, I have amaz'd him with a vital, coelestiall breath. It is a Breath too sweet for his foul mouth, and therefore he bids me speak no more of it, but keep my breath to cool (I know notwhat) Pottage. No Sirrah! that must not be, I will speak on, and spend my Breath to cool your Courage.

Observation 3.

HEre is a fit of Devotion has taken him, &c. A Fit doest thou call it? it seems then Devotion is a Disease with Thee; in­deed [Page 35] my opinion is not very wide of thee, and I shall shortly prove thy Devotion is not very wholesome. Truth (say you) is not to be had of God Almighty for an old song, no nor yet for a new one. I am sory you did not know that stripling the son of Iesse, had you lived in his dayes, you had corrected him for his Psalms. I beseech you Sir, what hath put you out of Tune in my Book, for in your own you do Hymn it thus.

Is this an old Song, or a new? forgive me Sir! now at last I apprehend the mysterie; You are neither a Modern singer, nor yet an Ancient one; You live in our dayes, but you imitate Spencer, so that your song is both old and new, and Truth perhaps may be had for it. But you proceed Mr. Mastix, and [Page 36] more like a Tailour, than a Scholar shew me a certain Yard whereby to measure Wisedom Wisdome (say you) is to be measured by un­praejudicat Reason. I think you mean right reason, and that is very VVisdome it self, but you make them two different Things, and the One the Rule to the other. But in such stuffe you are very rich, wherefore you present me with another Line to fathome Wisdom by. Measure it (say you) not by Devotion, but by Humility and purity of mind. I prethee what is true Devotion but Humi­lity and purity of mind? wherein consists it Mastix? Sure thy Devotion excludes these two, and as I told thee formerly, is not very wholesome. Well! go thy wayes for a weal­thy Gentleman; how many Bulls hast thou? It would puzzle a Lawyer to make an In­ventory of thy Cattel. I charge the Read­ers to take notice of this reverend Non-sense, which he hath propos'd to me for very fine Maxims. Measure thy Wisedome by unprae­judicat reason, not by Devotion, but by Hu­militie v nd puritie of mind. Moore, Moore! art thou a Master of Arts of Cambridge? [Page 37] I knew the Time when Oxford had better Vnder-graduats. But you are full of Pre­cepts, and bestow them them so freely, I am afraid it wil cost you something at last. You tell me that no man is wiser, by making o­thers seem more contemptibly foolish. A very good rule I protest, and your self Mr Ma­stix, for Example. But what do I heare? Poore Aristotel and his Orthodox Disciples. Mark Reader, I beseech thee.peg. 88. The Disci­ples of Arristotel are orthodox, but the Phi­losophie of Des Chartes is the most admirable that ever yet appear'd in these Europaean parts since Noah's Floud. Sure then Aristo­tel was before the Floud. B [...]t this not all. In his Prose Aristotel is Orthodox, but in his Verse he doth

Sure he hath perus'd the Posthumes of Pi­cus which Ficinus could not read, or Leo Hebraeus hath cheated him with a few lo­ving Formalities. Indeed he may well re­concile all Sects, since he was able at first to make Eugenius and himself both Tell-Troths. [Page 38] Troths. But I must not take Sanctuary at Moses his Text; before I may prove any thing thence, I must first make good, that Scripture is intended for naturall Philosophie, as well as a divine life. In good earnest Mr. Ma­stix, I must take you by the Nose, you hold so fair for me. If I may not use a Text of Scripture to establish my Philosophie, how may you and Scaliger make use of Aristotel to furnish your selves with a Trinitie? you must first prove, that his Scriblings were intended for the Church, as well as for the Schools. Thou Block-head! Thou Chubs­head of Cham!

Observation 4.

WHat an Aristotelean would dispatch in a word or two, &c. I cannot think this Fellow hath read over any one of the Schoolemen, he makes them so nimble, and compendious, a word or two, and they have done. I tell thee Mastix, they are fum­bling, drayling, taedious Scriblers, and not a whit mysterious. But he goes on, and tels me of Life, and a naturall warmth. Reader [Page 39] the pages he observes, are my eighth, and my ninth; here I mention'd no Life but the Second person, who is the true life and Light, neither did I speak of any heate, but the Divine aeternall spirit, and both these I mention'd expressely; marke then his Observation, wherein he makes me more Lazie than his Aristotelean. To reduce us both to the same Principles, hee makes the Holy Ghost a naturall warmth, and so clearly denies the third Person. See the Religion of a Presbyterian! Prophane Villaine! wilt thou abuse thy God, because of thy malice to Man?

Observation 5.

THis compar'd with what is at the Bot­tome of the fourth page, &c. Here Master Mastix, you conclude me absurd, because I tell you the Matter is an horrible emptie Darknesse, but why are you angry with my Prose, when you call it so in your own Verse?

You will tell me perhaps, you mind not the matter, but something else, you know not what? I shall expect your Interpretati­on by the next, no doubt but you will give me a very faire occasion to whip you. But you goe on, and I will follow. This De­scription (say you) is an hideous emptie fan­sie; and why so? is it more hideous than your horrid Cave, and womb of dredded Night? It seems you were in a bodily feare when you pen'd this Verse. But there is another fault, it conveys not so much to the understanding as Aristotle's Description of the Matter, for he describes it to be the first subject out of which every thing is. But Prethee Mastix, what is that subject? Nec Quid, nec Quale, nec Quantum? why, this conveyes a just Nothing to the understan­ding. Sirrah! Aristotle's Matter, which is nothing to the Matter, is not in Nature [Page 41] [...], neither is it [...]: and Prethee what is it then? I shall rack you for this, when you come to your answer. But you pro­ceed, and tell me: To call this Matter Pri­mitive waters, is but Metaphors and Poetrie; if I call'd it so, I grant thy Argument; but what doest thou understand by Primitive waters? I believe the Darknesse formerly mention'd. I never call'd it water, Mastix, and yet if I had, it had been no Rhetoric, but Philosophie with Aristotle, it was Water in Potentiâ, but a Cloud Actu. Had you read my Book with Attention, as you tell me you did in your Pistle, you had found there a first Matter, which was an horrible emptie Darknesse, and after that a second, which is a primitive water into which that Darknesse was condens'd. This second mat­ter is it, who's bosome the Divine Light pierced, and now I will see what Darknesse you can find in this Light. But Mastix, you avoid the Light, for your works are not Good, and fall into your horrid Cave againe. You tell me they must be Waters and Dark. I hope thou doest not conceive the world [Page 42] was made of Ink, like thy Observations. I cannot indeed suppose thee so mad, but I will tell thee what thou doest conceive. Thou doest fansie that by Primitive wa­ters, I understand the Primitive Darknesse, and so thou doest comment, where thou doest not understand. But this Mistake is ne­cessary, they must be dark waters, that the Light may Shine in them. Doth not the Light shine then in clear waters, and that more distinctly than in Puddle? Indeed thou mayst well think not, for thy Moores face, nay thy mind may be better seen in thy Ink, than in thy Glasse. But some on Sir­rah! the Holy Spirit (say you) was not able to see before the Light shin'd upon the waters. How then did he find the water out, and move upon it, when there was darknesse (and no light) upon the face of the Deep, as the Scripture it self tels thee. Blasphe­mous wretch! Doest thou make the Spirit of God blind? He that made the Eye, shall not he see? But this is not all your Blasphe­mie, your boldnesse to make Observations upon Theo-Magic, hath discover'd your [Page] Close Impieties, and taught me what the Religion of a Presbyterian is. Was the mat­ter (say you) so stiffe, and clammy dark, as to be able to keep out the Divine Light? Truly the Matter was not stiffe, and what Clammie signifies, I know: but Clammie-dark is a hard word, which you must put in the Rere of your Psychodia. But heare me thou Asse, with thy long Eares! Doest thou aske me, if the Matter was able to keep out the Divine Light, when thou doest make thy Observations on these very words of mine, The Divine Light pierced the Bo­some of the Matter? I have been told that Cambridge is an Vniversitie, but at this passe I know not what to think of it. But here comes an Inference will pay me for all. If the matter could not exclude the Divine Light, then (say you) the Idea's shin'd in the water as soon as God was. Why how now Villaine! assoon as God was? Prethee how soon was that, doest thou thinke? was there a Time when he was not? but I haste to an­swer thy Objection. The divine Idea's could not shine in the water assoon as God [Page 44] was, for God was ab aeterno, but the Water was not so. Lastly, if the Water (as thou would'st have it) had been ab AEterno, yet the Divine Idea's could not shine in it ab AEterno: for the Light was not manfested, till God pronounc'd his sit Lux. This you might have found in my Booke, but you were blind, and this Light did not shine in your Eyes.

Observation 6.

IF Anthroposophus had such a Device as this in a Glasse, &c. Here you tell me Master Mastix, that if I had such an appearance in a Glasse, as that of Doctor Marci, what a fine Gew-gaw would it be for the lad! Well! since you will needs be at the Charge to provide Rattles for me, I shal be sure to pay you for them, the Lad is re­solv'd to make a meer Gew-gaw of you, & to shew you to al the world for twelve pence a Man. But at last you open your mouth, and speak of Rationes seminales, though you question whither there be any such things, or no. Take heed Sirrah, what you [Page 45] say; if you doe but straine at these high speculations, I shall so excoriat your Breech, you shall not be able to sit for a good time, but move a very formall Peripatetic.

Observation 7.

YOur naturall Plea, is but an Idea of your owne Braine, &c. I beseech thee Rea­der mark the Injustice, and basenesse of this man. The words he excepts at, are these. But you are to be admonished there is a two-fold Idea, Divine, and Naturall. The Na­turall, is a fierie, invisible, created spirit, and properly a meer Inclosure, or Vesti­ment of the true one. Here I my self make the naturall Idea no Idea at all, but pro­perly a meer Inclosure of the true Idea. Now my Adversarie questions me for making it an absolute Idea, which is false, and so con­trarie to his owne promise, makes a Flaw, where he finds none. Lastly, Mastix, thou doest envie me the glorie of the Text, that I have found an Argument in Moses to prove the Divine Idea, which no man ever obser­ved before me. But this Learning (say you) [Page 46] I got from Philo Iudaeus. Cite him then and produce his words, if thou darest.

Observation 8.

ANd the reason why the world is behol­den to this Gentleman, &c. Here comes a sweet breath amidst all your Vo­mits, you call me a Gentleman, Mastix. Truly if I am one, thou art none, for thou hast not us'd me like a Gentleman. But you quickly lose your Civilities, and begin to jest at me. O brave Anthroposophus! O base Negro! Theomagic is no Quibble. But now your Wit is spent, you would fain make use of your Reason. I know not (say you) whe­ther the Chaos be created, or uncreated. Why! Sirrah will you presume to censure me in those things whereof you are ignorant! do­est thou know what it is to create? Was the Creation a Direct, or a Reflexive Action? Be Positive if thou dar'st, and I will so hoise thy Bumme, it shall be apparent to all Eng­land, without the help of Galileo's Tube.

Observation 9.

A Rare expression! This Magician has turned nature into a fish by his Art, &c. Reader in this place I describ'd the Primi­tive Darknesse Metaphorically, call'd it the fuliginous spawn of Nature. This blunt Tool argues from the Figure, and because I said spawn, mistakes the first matter for a fish. Thou art a meere Iack-a-lent, a lean, thin, Philosopher; but Sirrah, if it be a fish, it is one that cannot be taken with the Hooks of Des Chartes.

Observation 10.

BEfore the matter was in an hazzard of not being created, &c. Here I said the Matter was created, which is truth, if it be understood sano sensu. But Mastix is ready to hang himself, because I have distinguish­ed between God and the Creature.

Observation 11.

HEre Nature like a Child-bearing wo­man has a Qualm comes over her sto­mach, [Page 48] &c. I told thee once before that Magic is no Quibble, and therefore cannot be confuted by Quibbles. But for all this Qualm he tells me that Nature will escape well enough. And I knew it Mastix well e­nough, for she hath been delivered of a fair world, but thy mother Margret of a foul Beast. Here again he is in a Relaps, Mastix is delivered of a Bull. Heat and siccity (saith he) are Aqua-vitae-Bottles. This is an A­qua sirrah, that would burn your fingers, it is all heat and siccity, but no moisture.

Observation 12.

THis page is spent, &c. Here Mr Ma­stix intends to besiege me, he brings a­bout his Line, and threatens extremely. Sir­rah, take heed how you approach, sap by the yard, and place your Baskets before you, I have here small and great shot, sure enough I shall knock you in the Coxcomb. Here (say you) I have so hedged you in Mr. Anthroposo­phus, that you will hardly extricate your self in this Question. The Empyreall substance en­compassing all, how could there be morning and [Page 49] evening till the fourth day? for the Masse was alike illumined round about at once. Here is a hedge indeed! a Goose with a yoke would break thorough it. I told thee Mastix, that the Bodies of Angels, and the Empyreall Hea­ven, were made of that pure, sincere, innox­ious Fire, which thou doest call an Empy­reall substance. But the Empyreall heaven (sayst thou) encompassing all, (for there was no other substance that could compasse all) and illuminating the masse round about, how could there be evening and morning till the fourth day? For on the fourth day the Sun was made of the Empyreall Heaven, was it not Mastix? and ever af­terwards there was no Empyreall Heaven to encompasse all. Here I must put my ha! ha! he! Doest thou read then, and not understand? and when thou doest not un­derstand, doest thou Censure? Had you ob­served my Advertisement to the Reader, this had not been. The Light which God called Day, was not the Empyreall substance, for for (though the substance did contri­bute to the first Day, before God inter­pos'd the Body of the visible Heaven) [Page 50] the Empyreall substance was a fire which had borrowed his Tincture from the Light, but not so much that it could illuminate the masse of it self. Tell me now Mastix, as thou art an honest man, is not this to make flawes, not to find them? But since you are so pragmaticall as to speak of Things you do not understand, I will tell you somewhat of those Evenings and Mornings you look after. The first Nights and Dayes of the Creation Week, were not such as you see now, nor was that week, any thing like those weeks you live in. They were terrible mysterious Radiations of God upon the Chaos, and dark Evaporations of the Chaos towards God. To be short, (for we would not talk much of these things) the He­brew Hagiographi will tell you, those Nights and Dayes consisted ex Vespere Ma­teriae, & Mane Formae. Now Mr. Ma­stix, your Hedge is quite broken, come on again, and make up the Gap. But this is not all, you except at my Interstellar waters, and I can neuer prove (say you) that Moses drives at any thing higher, in the letter of his Text, than those hanging Bottles of water, the [Page 51] Clouds. Alas poore Ignorant! thou talkest of Moses as if he were thy fellow, but his Text proves him thy Master. Thus speaks that Philosopher, who was skill'd in all the Learning of the AEgyptians. And God said, let there be a Firmament in the midst of the waters, and let it divide the waters from the waters. This was done Mastix, on the Second day, and doest thou think there were any Clouds, or hang­ing Bottles then? but because thou doest insist on the Letter of the Text, doth not the letter say, it was to divide waters from waters, not waters from Clouds? I have crack'd thy neck Mastix, and now I will chop it quite off, because thou shalt never speak Non-sense in this point again. Con­sider these words of the subsequent Text. And God made the Firmament, and divi­ded the waters which were under the Firma­ment, from the waters which were above the Firmament, and it was so. This Firmament Mastix, is the Aire, and the Clouds are in the Aire, not above it; but the waters whereof Moses speaks, are above the Fir­ment, that is above the Aire; Ergo my In­terstellar [Page 52] waters. Thou hast shipwrackt thy self my friend in these waters, from a very drie Mouse, thou art become a drown'd Rat,

Observation 13.

I Suppose you mean a rumbling Wheel-Barrow, &c. Here I call'd the Ptolo­maick System, a Rumbling confused La­byrinth. But tell me Mastix, if the Hea­vens be solids as thou doest make them, for thou deniest my Interstellar waters, could they once move, or stir without Penetra­tion of Bodies, or breaking one another to a thousand pieces, if the fabric of Pto­lomie be admitted. Certainly at this Ac­compt the skie would fall, and then Moore might catch Larks. One Orb Mastix intercepts another, so that there is no pas­sage to a free, outright Motion, and is not this [...]? is it not as I said a Labyrinth? But now I will come to thy Wheel Barrow. I prethee What is there in a Wheel Barrow that can hinder its Motion? doe the Wheeles intercept, crosse, and knock one another? in what Sense canst [Page 53] thou say a Confused Wheel-Barrow? It is a Bull Mastix, but not thy first, nor thy last. But here comes a new Questi­on, and a very simple one. Why small di­minutive Epicycles? Prethee Mastix, where hast been thus sublim'd? art thou he that bestrid the Colt-staffe, and was translated by the Gansa's to the Moon? Come Do­mingo, let me heare thee speak. They ar too big to be true, sayst thou, so say I too, but they are Diminutives Sirrah, in Com­parison to those greater unmeasurable Orbs that support them. But I wish thee to go to Mr. Lilie, or to Mr. Booker, they are both Learned Artists, and can instruct thee in these Things. I dare say they will answer thee in thy own Phrase, and tell thee that Epicycles in this respect are but a mite in a Cheese.

Observation 14.

[...], &c. Here he doth abuse the Cre­ture, & make God an Idol. The Aire (saith he) is a Sive through which Iupiter doth pisse. This he proves out of Aristopha­nes, [Page 54] a heathenish [...]omoedian; sure Ma­stix, thou art one of his Frogs.

Observation 15.

See Observa­tion the 11. THerefore again I ask thee O Eugenius, &c. I have formerly answered to what you ask, and I will not whip you twice for the same fault.

Observation 16.

POeticall Eugenius, &c. Thou Moore of [...]!

Observation 17.

I Tell thee Eugenius, &c. He is a pro­fessed enemy to all Elegancies, a [...]lownish Scribler, that will admit of no Me­taphors. But why dost thou speak Mastix, of a Lady in a Black-bag? Thou art a Presbyterian, and doest look a Tythe-pig in a Bag, not a Lady.

Observation 18.

HOw the man is frighted into Devoti­on, &c. Thou canst not speak of my Devotion, but thou doest mistake it for thy own, which as I proved formerly, is not very wholsome.

Observation 19.

TIS no new-sprung Truth, &c. If there be but two Elements, namely Earth and Water, you tell me Mr. Mastix, it is no new-sprung truth. I know it man, better than thy self, it is a truth as anci­ent as the Creation. But now Doctour Moore will confute his Hypothesis, though with some mercy on me. Seeing (saith he) that AEthereall vigor, and Coelestiall heat, which is egregious Non-sense, as if he had said Coelestiall heat, and Coele­stiall heat: for [...] is a burning, heating spirit, and it comes not from [...] and [...], as your Aristotel dreams, but from [...] ardeo, Lib de Mun­do. as Anaxagoras would have it. The Originall is [...] adar, and signi­fies bright or shining, for the Fire which [Page 56] is inclos'd in the moyst spirit, makes it to shine. Now Sir Mastix, I beseech you tell me, what is the vigor of heaven, but the heat thereof? Certainly here is one Bull more, and I charge the Reader to drop a Counter for it. But you proceed, and tell me, that if heaven and Aire passe thorough all things (and I freely grant you that they are in all things) then there are more Elements than two. A mad se­quel my friend, and in which you say, you will not severely tug with me, lest you should foyl me. Your meaning is Mastix, lest you should be foil'd, for you dare not say, that heaven and Aire are Elements. Get thee gone, thou hast disgrac'd Cam­bridge for ever.

Observation 20.

WHy? did you ever sneak in Euge­nius, and take them, &c. Here he hath got two Greek Phrases, which he doth use to good purpose, He leads me to the Bawdie house, and asks me, if I did ever see Rem in re, as the Lawyer speaks? Fie! fie! some Rose-water for his mouth. [Page 57] Sure this filthy dreamer thought of a Pu­ritan Conventicle. I believe if you had so much clean language Mastix, you would ask me, if I did ever see the Fire of Na­ture united to his moyst foeminine Prin­ciple? I did Sirrah, and now your Mouth is muzzled.

Observation 21.

NOw as you are Philalethes, tel me tru­ly, &c. In this place Reader, I cited Sendivow, and my Adversary asks me if I understand the Citation. I doe Mastix, I doe: I am not of thy humor to speak that which I doe not know.

Observation 22.

HEre I cannot but take notice, &c. You take notice Mastix, of a Back-doore, but why an ordinary man's Back-doore? It seems an Extraordinary mans Back-doore hath a more precious Aire. Sure your Nose hath been there, you are so well skill'd in the Differences. This is Cambridge Philosophie, it is not worth—

Observation 23.

NOw Eugenius! you are so good natur'd as to give Aristotel one of his two E­lements again, &c. Here I said the Aire was our Animal Oile, the fuell of the Vital, sensual, Fire; But Mastix con­cludes I call'd it an Element, because I call'd it Oile and Fuell, Thou illiterate, insipid Thing! it had been more tolerable in thee, to think it a Compound made of E­lements, for such are Oile and Fuell.

Observation 24.

AN excellent performance, &c. My words are these, I have now in some measure performed that which at first I pro­mised, an Exposition of the world, and the parts thereof. Here my Observator recapi­tulates, and brings his routed Pultrons to a Rally; Mastix, Mastix, I will charge quite thorough, thou art no way able to stand me. The first thing he observes in my performance, is a dark Masse, and that's a clear Bull: For how can darknesse, (be it [Page 59] never so deeply dark) be call'd a Masse, when in truth it is a thin vaporous Mat­ter? Mastix this Masse out of which God extracted the fierie and Airie substances, was a thick ponderous water, or sperm, in­to which the darknes was condens'd: it was not dark, but very white and clear. But you go on, and accuse me of Contradi­ction. I make as if the Masse did contain in a farre lesse Compasse, all that was after extracted. It is very true Sir, but where is the Contradiction? Hear me thou Asse! didst ever see any common distilla­tions? A Glasse full of Water whiles it is Water, fills but a very narrow place, but if it be rarified into Clouds, then it re­quires more Roome. All Substances in the Chaos were condens'd, but in the Act of Se­paration they were rarifi'd. In this sense the Firmament is called in the Scripture expansū, for in the Masse it was contracted by condensation, but being separated after­wards, it was extended by Rarefaction, and fill'd all that space w^ch thou doest now see. Art thou then a Master of Arts, and canst [Page 60] not distinguish between Condensation and Penetration of Dimensions? Canst thou not admit of pure naturall extracti­ons, but presently there must follow an unnaturall Vacuum in thy Braines? Doth not the Sun from the Earth (which is the very subsidence of the Chaos) extract Clouds every day? And doth there any Vacuum succeed therefore? Hast not thou thy self formerly granted, that Hea­ven and Aire fill all Things. How then can there be a Vacuity? or if thou say'st there is, tell me Where? if it be not in thy Noddle? Thou great ridiculous Owle! Assure thy self, I will so handle thee for thy Malice to me, and to Magic, that I shall make thee stink, and tremble at the very name of a Magician. This is all you could except at, in my performance, and now you begin to rail at my Person. You make use of me in this place, that you may abuse the Independents whom you correct here, but very closely, and cowardly. You tell us Magisteriall stories of Larks, and I know not what else, to no purpose. [Page 61] This is it Mastix, which I certainely know; Noise was no part of my Booke, and to answer thy Noise were imper­tinent.

Observation 25.

HE exhorts us in the foregoing page, &c. Here Mr Mastix, you fall up­on the Fundamentalls of Science, and in­struct me how they should be qualified. What a learned Tutor have I got? I have read of a Maid, that was taught by a Crow, But I am a young Boy, and must be taught by an Owle. The Fundamentalls of Science, (say you) should be certain, plain, real, & perspicuous to Reason. Now Sirrah! that you have presumed to teach me, you shall find me a troublesome, waggish Pupil. I will not believe your [...], you have Mr Mastix taken one in hand,

I desire to know what is the Difference between plain, and perspicuous to Reason, between a thing that is certaine, and a thing that is reall, for otherwise I shall [Page 62] never be able to observe these Qualificati­ons. But I will take your Sense, and leave your Non-sense. My Fundamentalls are plain, for have I not written in plain En­glish? Sure I have not been barbarous in my Notions like Paracelsus, neither have I fansied any new Term, like Ari­stotel's [...]. As for my Principles, (because I will passe from words to mat­ter) they are not meere Discourse, and Logic, they are the Principles of Nature, as well as Science, and so farre have I been from concealing them, that I have told you what Natures and Substances they are. It is your malice, Sir, not your Reason that persecutes me, and blinds you; You are unjust to my Person, as well as to my Learning, for here you call me a Dog, and afterwards ask me, where are my man­ners?

Observation 26.

YET you tell it us in this Page, &c. That which I tell him of in this Page, Reader, is the magnet of Nature, [Page 63] the mysterie of Vnion; namely, rhe secret middle Spirit. Here he condemnes it, but offers not to confute it, for he knowes well enough, that he cannot. But come Mr. Mastix! you are Prince of the Gyp­sies as well as my self, you know this ma­gnet too, at lest you would be thought to know it. Truly Anthroposophus! (say you in your Observations on my 46,47,48, & 49 Pages) These Pages are of that Na­ture, that though you are so unkind to Ari­stotel, as to acknowledge nothing good in him, yet I am not so inveterate a revengeful Assertor of him but I will allow you your lu­cida Intervalla. Here Sir, you approve all that I have spoken in these Pages, bate­ing some Rhetoric and Figures, to which you have been an Enemie all the way. Now Mr. Mastix, in the 48th Page, Thus I deliver my self concerning the Soule. I omit to speak of her Magnet, wherewith she can attract all Things as well spirituall as naturall. O the Ambition of this Fox! He is a Platonic (Reader) but a pitifull one, and there is nothing that concerns the [Page 64] Soule, but he would seem to know it. Here he allowes of the Magnet, and elsewhere he condemnes it, as if it were his faculty to make the same Thing both false and true. But Sirrah, your malice to this Magnet which you would seem to know, hath number'd me amongst Pick-pockets. You tell me they are my fellows, as if I were of the Trade, and to make a drie jest, you prophane the Scripture in your abuse of Iacobs Ladder. Can this be any thing els but Malice? Didd'st thou ever heare, or know, that I was a Pick-Pocket? I thank thee Presbyterian! thy Pickpockets have help'd me to very good Company, Isa. 53. 12. for I know Another who was number'd amongst the Transgressors.

Observation 27.

THis Page is filled with like Gypsie gibberish, &c. If my Page be fill'd with Gibbrish, yours is fill'd with Blas­phemy, learned Mr. Mastix! you con­demne me because I call the Sun and Moon the great Luminaries. Did not [Page 65] the Spirit of that God which made them, style them so by the Pen of Moses? And God made two great Lights, saith the Se­cretary of God. Sure Mr. Moore, you would correct the holy Ghost, for you have made him blind already. God for­give you, if it be his blessed will. The rest of your Page Mr. Mastix, is not fill'd with Reasons, but with Monkies, and their faces very strange, ridiculous Crea­tures, but proper to you, for they are not to be found but amongst Moores. And here you ask me, if I did ever look at a Galileo's Tube? Prethee why a Galile­o's Tube? Were there more Galileo's than one that invented the Telescop? Learn for shame to speak English. Doest thou think in good earnest, I never saw these Spectacles, these Trunks and Tricks which are grown the very Hackneys and Prosti­tutions of Art? How proud the fool is of his Mathematicall Bo-peep? Clap your Antlet to your Brow, and injoy it.

Observation 28.

COme out Tom-fool, &c. My words are, Recipe Limi Coelestis partes de­cem, &c. Here he is angry with me, be­cause he knows not what the first matter is, out of which Nature makes all Things. I have so describ'd it in this place, and in o­ther passages of my Book, that nothing more can be said; but this Ignorant appre­hends nothing, and that brings him to an Absurdity, for he condemnes me for his own faults. Your Hangings, Mr. Mastix. are your Psycodia, in consideration of that simple Ballad some weak braines thought you a Philosopher, but now you are come out from behind the Hangings, and your Blaspbemies have discover'd your Devils Head and Hornes. Believe it, Eugenius will pluck off your Vizard, and shew you to all the world for a plain, pure, Tom-fool. But you would have me publish the sub­ject of the Philosophicall medicine, you would have me Mastix, to be a very Vil­lain, and do that which I dare not doe, [Page 67] for I feare God. Be pleas'd to allow me that Liberty which your Aristotel had, suffer me to dispose of my Magic, as he did of his Acroamatics, Edidi, & non edidi.

Observation 29.

IN this Page Magicus Prophesies, &c. So doth Saint Iohn prophesie too, as well as Magicus; he tells you of a New heaven, and a new earth, both which parts he doth reduce afterwards into one Building, namely the new Ierusalem. And Here Mr. Mastix, he tells you that the streets of this Ierusalem, which can signi­fy no part, but what is inferior to his New Heaven, c. 21. namely his new Earth, v. 21. were like transparent Glasse. But you ask me to what end is this Alteration? it is Sir, to make things without end, a Building aeter­nall and Incorruptible. Now comes in another Question of yours, and such as becomes your profound Puritanism. Whether the Angels shall play at Bo-peep or no, in the world to come? Let this be debated Mastix, in your next Conventicle, or els [Page 68] desire Des Chartes to put it in his Meta­physics, for he hath rare imaginations in his Noddle

Observation 30.

AT the end of this Page, &c. Here you tell me that I must learn to know my self, before I explain the knowledge of man. You shall find my knowledge, and your Ignorance, before I have done with you. I will teach you Mastix, your Nosce teip­sum, and your Tecum habita.

Observation 31.

THis is the Philosphers stone, &c. Here he cries out for help, Ho! Dr. H. Dr. P. Dr. R. Dr. T! and presently takes these Doctors by the stones. Sure Mastix thou hast put them into a bo­dily fear, for thy Ho sounds like the noise of a Sowgelder.

Observation 32.

THis thirtieth Page teacheth, that the Soul of man consists of two parts, Ruach, [Page 69] & Nephesh, &c. It is true Mr. Mastix, but you tell me it doth not teach how these two differ. What mean you then by my Application of the conceit unto marriage? Did I not tell you the one was masculine, and the other foeminine, and can there be a greater difference? It may be it is your Custome to put Males together, for your Sodomit Patron Aristotel allowes of it in his Politics. But I am tickl'd (say you) with this conceit of marriage very feelingly and savourly. These Adverbs speak thee a very beast, I cannot mention marriage honestly, but presenly thou doest bawd in thy Construction, and apply it to the base multiplicamini of a Puritan Conventicle.

Observation 33.

THis Page has the same Legend that the Alcoran has, &c. And what then? Doest thou not know that the Alcoran is an Olla of Sergius, and Mahomet? a thing brew'd and compos'd of all Religions, out of a policy to please all Factions? There are in the Alcoran [Page 70] many Articles of our Paith: namely that there is a God, That Christ Iesus was upon Earth, nay it grants he was a good man, and a great Prophet. That there is a Iudge­ment to come, that there is a Paradise, and Rewards according to their severall wayes, to the Just, and to the Vnjust. Shall I then believe none of these things, because the Compilers of the Alcoran stole them from the Christians? God forbid! I have as good a Title Mastix, to any Truth in the Alcoran, as ever Godfrey of Bulloign had to Ierusalem.

Observation 34.

THis Page ridiculously placeth Pe­ter Ramus amongst the Schoolmen, against all Logic and method. &c. Here I cannot forbear from a Ha! Ha! He! Sure he hath some od Criticism or a Distinction that would turn the stomach of Keckerman. Sirrrah! there is more dif­ference between a Bishop and a Presbyter, than between Ramus and a Schoolman. But prethee why not amongst the School­men? [Page 71] because he agrees with them in his matter, or because he differs in his Me­thod? What other Learning hath he, than what the Schools afford? Thou art an Owl, and I tell thee so. Now Mr. Ma­stix, you are in a new humor, seeing that you cannot confute my Doctrine, you will undervalue it, make it Triviall and Common. My Theorie (say you) is so far from being new, that it is a thousand years old. Did I not tell you it was in Trisme­gistus, and that the AEgyptians had it from the Hebrews, which imports a farre more Reverend Antiquity? But the Truth is, your malice would make men believe, that I claim these Doctrines for my own, as if I made them my inventions, and concluded all the world ignorant besides my self. This is one of your three De­signes Mr. Mastix, which you falsely fa­ther upon me in the Beginning of your Book. But This Theorie (say you) is e­very where in the Christian Platonists, and in Origen. Why this Distinction be­tween Origen and the Christian Plato­nists? [Page 72] was not he also a Christian? was not he the Disciple of Ammonius? Cer­tainly you should give him too the title of Christian to distinguish his Principles from those of his School-fellow Ploti­nus. But preethee Mastix what Platonist did ever tell thee that Anima Mundi was the forbidden fruit? They knew not what to make of that sensitive Gust thou doest talke of, neither didst thou, till my Book came to thy hands.

Observation 35.

WHy is Anima Mundi a thing di­visible into parts, and parcells, &c. There is a wide difference Mastix, between division and multiplica­tion of Parts. Thou art such an absolute Block-head, thou doest thinke the Anima may be cut with a knife, or clipt like thy Mustachoes with Scissors. No Sirrah, this cannot be, but she can multiply her self, as the flame of one Candle can light a thousand Candles more.

Observation 36.

VVHat impudence is this O Ma­gicus! &c. In this very place Mastix, you have fitted your selfe with an Answer. This is to rail at pleasure, not to confute.

Observation 37.

BLind men see in their sleepe it seemes, &c. Bid adieu to thy Reputation Mastix! I shall prove thee the most ridi­culous, malicious Foole, that ever was in Christendom. Moore and a good-name will never meet againe. It is a thing ma­stix, not to be found hereafter by thee, no more than modestie when she parted from the Aire and the water. Malicious Carp! my words are these. But I beseech you, are not the faculties of this spirit sup­prest in man also, when the Organs are cor­rupted, as it appeares in those that are blind? But notwithstanding the eye onely is destroyed, and not the visible power, for that remaines, as it is plaine in their Dreames. [Page 74] Here I affirme, that though the outward Sense, or rather the Act of Sensation be lost, yet the inward facultie, or Energie of the Soul remaines. This mastix thou doest deny, because it is in my Booke. Come then my friend, let me see what thou doest propose in thy owne writings. In thy Preface to thy Antipsychopannu­chia, thou doest affirme that the outward Sense is the very Energy of the Soul, & that the inward sense can be but the very Ener­gie of the Soule. From this Position you frame this Argument against your selfe; Seeing that these two are but one and the same, why is there not the same Degree of Energie in Both? To this Knot Mr. Ma­stix, you apply my Wedge, for you an­swer with that very Truth, which you make an Errour in me. Be judged by your owne words, for here they are. I say there is, (saith Harry Moore) as appeares plainly in sleep, where we find all as cleare, and Energeticall, as when we wake. Thou Slave to Spleen! Have I said any thing more than this comes to? Canst thou [Page 75] make that a Truth in thy self, which thou doest make an Error in me? It was thy Malice thou Moore! that made thee in­deavour the Ruine of my Principles, to prefer the Whimzies of thy own Psycodia. I leave thee and thy basenesse to the Iudge­ments of honest men, but for my Book it sticks in thy Throat, and there it will re­main thy perpetuall Choke-pear.

Observation 38.

HOw fansifull, and Poeticall are you Mr. Eugenius, &c. I cannot say Mastix, that thou art Philosophicall. Doest thou make the mysterious Signa­tures, and Symbols of Nature, to be but fansies, aud Poetry? Thou art indeed a Platonist by thy self.

Observation 39.

DOes not this see and heare too in man? &c. Reader hee questions me concerning the rationall spirit, and truly it is an od Question, whether the Rationall spirit be a sensitive spirit or not? [Page 76] To this Quaere he addes his own scruple, namely how the Rationall spirit can judge of what is done, if he doth not see it. Ma­stix I dare swear this is a Probleme, all thy skill in the Platonic Philosophy hath fail'd to answer, and now thou doest pro­pose it to me for satisfaction. You must know Sirrah, that the Rationall Spirit hath his objects as well as the Sensitive, and by Consequence he hath a sense propor­tionable to those objects, otherwise he could not appehehend them. The sense of the Animal spirit is grosse, for so are his Objects, and Nature makes all Things agree by proportion. Now this Animal or sensitive Spirit doth sentire objecta, name­ly the Bodies themselves, but the Species of the Bodies he doth convey, and like a Glasse presents them to the Rationall spi­rit; This done, the Rationall spirit by a more subtil sense doth sentire speciem, which is a more subtil Object, and by that species he doth judge of the grosse object, whose species it is. Thus it must be Mr. Mastix, and no otherwise, for Reason is [Page 77] nothing else but a Iudgement past upon sensation. But you let fly your fools Bolt. If this be true, then there are two hearing, and seeing Souls in a man. Ha! Ha! He! The objects are different, and therefore the Senses must be different; besides I must tell you that every Superi­or spirit hath in him the faculties of the Inferior, but Eminenter, as it is here, in a more excellent way. I could Mastix, teach thee a higher Truth, That the Soul may understand al. Things whatsoever sine Con­versione ad Phantasmata, for what she understands from without, doth no way conduce to her perfection. But this Specu­lation is so high, it would quite distract and destroy thy Coxcomb.

Observation 40.

TRuly Anthroposophus, these Pages are of that Nature, &c. Here you acknow­ledge & would seem to know) the Magnet which you formerly deni'd. Then you set up your Chaire, and begin to censure me Magisterially, as if you had overthrown [Page 78] me Horse and Foot. But Sirrah! you are not Cock of the game, but a Coxcomb, and therefore do not you Crow.

Observation 41.

ANd quarrell again with the Peripa­tetics, &c. Here he tells me the Pe­ripatetics, and School Divines will not refute such crazy discourses, as mine is, onely he moved with pity towards me, will correct me. Indeed Mastix, thou hast had a faire time to correct me, three Quarters of a year hast thou spent in providing six sheets of Papyr for the Presse. Here was Time enough to come forth an Elephant, but thou doest enter the Stage a meere Mouse. I will not much threaten thee with Correction, onely the Trap I say is dangerous.

Observation 42.

IN this heat all that Philalethes writes, &c. Three Designes Mastix you ob­served in the very Beginning of your Pamphlet, and now you present me with [Page 79] a fourth. I write mysteries (say you) to get my Book established jure Divino. This Project you suppose is feasible, because Episcopacy, and Presbytery cannot be settled. Have at you my friends, the Independents! Here is a jerk for you, as well as for me. Well Sirrah Presbyter! if they rank my Books in the Canon, then woe to thy Brown Tribe! I will punish every false Glosse with the stool of Repentance.

Observation 43.

WHat more then to the prophets and Apostles, &c. Here I said, I ow'd al the Philosophy, I had next to God, to Agrip­pa. What (saith he) more then to the Prophets and Apostles? Mastix you deni'd former­ly that Scripture was intended for Philoso­phie, but now you will have me to learn my Philosophie of the Prophets and the Apostles. There is reason indeed for your Contradiction, He must needs lye who re­sists the Truth.

Observation 44.

A Piping hot papyr of verses indeed, &c. Here is nothing but a stoic Pompous severity, a Brow and no Braine. He asks me indeed a few Natural, ordi­narie Questions, but if he had understood my Book, which he hath proudly under­taken to censure, he had not been to seek in such Punctilio's. But seeing his very Quaeries are so many Acknowledgements of his Ignorance in Nature, with what face (if you bate a Moore's face) can hee judge of Nature? One thing I cannot choose but take notice of. He asks mee, If I can rule and counsell States? Reader, he mistakes my Physics for Politics. Sure enough he would have me to rule the Parliament, and settle the Presbyterie.

Observation 45.

FRom this Page to the 62. &c. Here he sayes, I did bid fair for Purgato­rie, because I oppos'd it in my Exposition of Saint Peter, then he tells me I had ra­ther [Page 81] style my self a Protestant, than a Christian. Mastix would gladly put those asunder whom God hath put together. It is an office that well becomes a Schisma­tic. He goes on, and sayes my Industrie will but vex Nature and make her appear something els than what she really is. No Violence can do it Mastix, much lesse a true Physicall Processe. Thou doest speak Impossibilities, Bables, and Fables. This is all Sir, and now you break off your Discourse, and fall both from Generalls and Particulars, because you know not what to say next. For a Close, I should say for Custome, you fall on my Person, and tell me I am a very unnaturall son to my mother Oxford. Do not thou pro­phane her name with thy rude, illiterate Chops. I am thou know'st Mastix, a no­table wag and a saucy Boy, whom she hath sometimes dandl'd on her Knees. She hath commanded me to be an enemie to Thee, because thou art an enemie to Truth, but to my Mother I am a very naturall lo­ving Child. If thou canst but read, here [Page 82] are a few sighes I breath'd over her when thy Father Presbyter destroy'd her.

Observation 46.

VErely, nothing at all Philalethes, &c. Here he tells me, I have done no­thing at all to my own praejudice, be­cause I have met with him who hath impar­tially set out my follies and faults; and so (saith he) for shame amend. Why then Mr. Mastix, you hold it no praejudice to your self, to have committed all these faults and follies, and to have them set out to the [Page 84] world, by Engenius Pilalethes. I thought indeed your Notes wou [...]d not end without another Bull, and now verely you have spoken so many, you may well leave off, and as you say, for shame amend.

Observation 47.

HOw modest you are grown, &c. Here you tell me that Rhetoric is the most conspicuous thing in my Book, for it shines as orienty as false gold, Why Sirrah if my Rhetoric be like false gold, then it is as I said, not good. But you Bull it once more, and that very naturally. False gold (say you) shines oriently. Doest thou know Mastix, what Lustre Orient is? Sure thou art not well acquainted with gold, thou art not a man as such Metall.

Observation 48.

SOme young man certainly, &c. Here Mr. Mastix, you tell me, and adde withall it is certain, I had a Brother who kill'd himself by studying of Aristotel. Who told thee so, thou Negro, thou Mouse, thou Moore? He did not kill him­self, [Page 85] and his death came not by studying of Aristotel, b [...]t by a far more glorious im­ployment. But Philalethes (say you) writ this Book, to revenge his death. Truly this is as much to my Confutation as any thing els thou hast spoken.

Observation 49.

SEe the man affects, &c. You pro­nounce me Mastix, an absolute Tyrant in Philosophie, because I ex­pos'd my Book not to the mercy of man, but of God. Prethee what reason hast thou for thy Inference. I excluded not thy censure, but thy Mercie, and art thou such an Asse thou canst not distinguish be­tween those two? I tell thee again Sirrah! I scorn thy favours, but for thy Iudge­ment, if thou hast any, spend it, and spare not.

I am now Mr. Mastix, come up to your Observations on my Advertisement, and the first thing those Avertisements bind you to, is a plain positive Exposition of all the passages in my Book, without [Page 86] any Injurie to the sense of their Authour. In lieu of this performance you skud like a Dog by Nilus,

The Crocodile you know is under water, and you are afraid to be taken by the snout. This makes you run along, and lap onely where you think you may with security. You skip, and frisk, and fly as if you did tread on fire-ordeall, and you have purposely deserted the very Funda­mentalls of my Discourse. As for those few Observations you have made, they are altogether injurious to my Sense, and you have clearly mistaken me in every place. But to be even with me, you say that to expound my Book, is more assuredly, than I my self can doe. Are you sure of this? Do you know it is true? or can you think your Readers will believe you? For my part, I can easily neglect your Asper­sions, but certainly your Praesumption to observe and condemn a Book, which you do not understand, can be no satisfaction to the Learned.

[Page 87]My second Advertisement was, that you should not judge of Art magic, unlesse you had a knowing familiarity therewith, and could by experience prove all the secrets thereof to be false. To this you reply as formerly, that 'tis more than I can doe my self, and this indeed is partly true, for I cannot say that any one Magicall secret is false. Tell me O Harry Moore, thou Master of Arts! Dost thou not think thou art grown extremely ridiculous?

My third Admonition was, Not to man­gle and discompose my Book with a scatter of Observations (as you have done Sir Mastix) but to proceed methodically to the Censure of each part. This is ridiculous (sayst thou) as if I should request my ene­my to smite softly, or to strike after such a fashion, and at such a part as I will ap­point him. Did I then appoint thee to strike at any one part? did I not bid thee proceed to the Censure of each part, which is to take the whole Body, and spare no part at all? This was it which thou durst no more doe, than hang, and indeed it [Page 88] had been good Discretion in thee to doe nothing. This is all you have said to my Advertisements, and now you fall agaiu to your Iests and Censures, onely you speak seriously of one Aristotel, and call him your Grandevall Patriarch. I pre­thee Mastix, what is Grandevall? Is it the same with Grandaevus? I must have thy English translated into Latin, that I may understand it.

Observation 1.

ANd here Philalethes, &c. In this your Threshold Mr. Mastix, you thresh the Aire, and lay about you like a blind Beggar, till at last you knock your beloved Aristotel on the Coxcomb. I did not (say you) cite his whole definiti­on of Nature, and therefore you con­clude me unskilful. Be pleas'd then to take it at large, as he himself delivers it in his second Book of Physics. Natura est prin­cipium, & causa motus & quietis ejus in quo inest primo & per se, & non per Acci­dens. Now Sir, I beseech you what is there more in this Desinition, than in that [Page 91] which I cited? A Principle and a Cause are one and the same thing. In this Text, but if you insist upon the Difference here added, namely that Nature is an inward Principle of Motion, this I say, is but a meere Restriction to regulate such weak Intellects as mistake Nature for an outward Accidentall Principle, which I did not. It is plain then that the Body and Sub­stance of the Definition is contained in these few words Principium Motus, & Quietis. But you are very mercifull to my Errors, you will wink at them Mr. Mastix. Indeed you have got a fine Trick to wink when you are stark blind.

Observation 2.

HEre you cavil, &c. Here Mr. Ma­stix you go on with the Definition, and tell me I am a pitifull Logician, I know not so much Logic as every Freshman doth in your Vniversity. I believe Sir you mean Cambridge, and you may believe me again, there is not any man there, ei­ther fresh or stale, but I scorn to learn [Page 92] of him. In the interim Sirrah I will teach you, and now that you have taken your degree of Master in Cambridge, you shall have the honor to be a Pupill to Ox­ford. You say Mastix, I have not consi­der'd the Difference added in the Defini­tion of Nature, but [...]you say afterwards my Allegation against the Difference is Childish. Why how now man? whence comes this Faculty? Sure there is a Sci­ence more than seven in Cambridge, namely, a Science of Bulls, and Non-sense. But you proceed, and tell me a Form cannot be known otherwise than by what it can do or operate. I tell thee Ma­stix, it is salse, her substance and Nature may be known, wherefore provide thee a Willow garland, for Phyllis is mine.

Observation .3

WHy! Philalethes! as I said before, &c. Here he talks as he said be­fore, of a naked substance, for so he calls it, a Thing without Quantity, or Quality, in plain English a Nothing.

Observation 4.

HEre in the third place, &c. Here in the third place Mastix, I wish Gill alive to box thy Buttocks. I have (sayst thou) Smother'd the fitnesse of Ari­stotels sense by my barbarous translating of his term [...], Come then my friend, let us appeal to the Principles, whereof thou doest compound it. It is compounded say you, of [...]. Tell me now Mastix, what is [...] but finis, [...] but habere? and for your [...] or in, you may put it in your pocket, till you have use for it. Is not all this in plain termes, Finem habere? Is not [...] Finihabia, or the having of the end, as I most fitly translated it. Now then Reader, if thou wouldstst stu­dy Aristotel, to know what thy Soul is, he will tell thee, It is the Having of the End, which is such absolute[?], perfect, in­scrutable Non-sense, that Herm [...]laus Bar­barus puzzl'd the Devil with it. But Moore is more cunning than the De­vill at Non-sense, and therefore he can [Page 94] make it sense [...] (saith he) singnifies these two Hemisticks of Virgil,

Thou illiterate, in sipid, irrational scribler! How can [...] signify any such thing? If thou shouldst shake the Letters thereof in a Bag (as Cicero said of the Greek Alpha­bet) they would assoon settle to Homers Iliads, as to this Sense. But he is a­sham'd of himself, and now he runs to Cicero, and picks another Derivation out of his Tusculans. I can tell thee Ma­stix, it is controverted amongst the Peri­patetics, whether this monstrous Term be written with a Tau or a Delta, but for my part I will allow of thy shifts, and af­ter all here is no News of the Sub [...]ance of the Soul. To this you reply like an Owle in a Bush, for you love not the light your self, which makes you wish there were none. A Substance (say you) is a Thing im­possible to be known. Away! Away! Let me not hear any more of this Non-sence. Go now I prethee, to any Plowman in the [Page 95] Land, and he can tell thee, he lives, and moves and understands because of his soul, though he never was told any such thing at Oxford. I tell thee mastix, no man can live, but he must know what his Soule doth, and for my Aunt, she knowes no more than mother Bunch did know, if she knowes not what the Soule is.

Observation 5.

HEre Anthroposophus &c. Here Ma­stix barks, and baits, scolds and squabbles. It is a meere Invective, and no Reason, a certain scurvy, rude Philippic, but Marc-Antony will pay him at last.

Observation 6.

THat the Heavens are, &c. Here a­gaine he shewes his teeth, he railes at a position which he doth acknowledge a very Trueth, But the Fault is, I must not write any thing that is true; who knowes it not? saith mastix. Not you Sirrah! For if their Motion prodeeds from an inward principle, in what sense doest thou deny their Animation.

Observation 7.

GOod Philalethes, &c. Here hee Chews the Cud, it is the same rail­ing vomit which he mouthes over and over.

Observation 8.

A Similitude I Suppose, &c. This is still stuffe of the stomach, his spleen comes up all the way. But God be prai­sed amongst! these mad tricks, comes a sober Philosophicall Question. Tell me, I pray thee (saith he) how so subtill a thing as this anima is, can be either barrel'd up, or bottl'd up, or tide up in a Bag, like a Pig in a Poke (sure this is a Tythe-Pig) when as the first materiall rudiments of life be so lax, and so fluid, how can they possibly hopple, or incarcerate so thin, and agil a Substance as a Soul? He [...]e is Language Reader! Doest thou not think I said a­misse when I said this was a sober Que­stion? Mastix it seems you place the dif­ficulty in the Rudiments or Sperms, be­cause [Page 97] they are lax and fluid. I must tell you Sirah, if they were not lax and fluid, they could never retaine nor receive the Anima, for a drie substance can retain no flame, but a moist Oylie substance can. In the Center of every sperm there is a pure, aethereall oleous moisture, which is near of complexion to the Fire of the Anima, by this the Anima is retain'd, and she is u­nited to it, like a flame to a Candle. But Mr Mastix, had you perus'd my Book with Attention, as you falsely say you did, you had not been to seek in this point. I will give you my own words, which you have not observed as yet, yet may be you will hereafter. There is (saith my Anima Magica) in Nature a certain Chain, or subordinate Propinquity of Com­plexions between Visibles, and Invisibles, and this is it by which the Superior Spiritu­all Essences descend, and converse here be­low with the Matter! Here you have your Question answer'd without Barrel, Bot­tle, Bag, or Poke, but your Pig I cannot help you to, it is the Parliament must do it.

Observation 9.

HEre Anthroposophus tells us rare my­ [...]eries, &c. Here Goodman Mastix tells me I have abus'd the Authority of Virgil, as you did in your Exposition of [...], to decide this, we will appeal to the Poet himself.

To satisfie the ordinary Reader, I will put these Verses verbatim into English.

Here the Poet if we take him in the Letter, speaks of the Purgation of the Soul after Death. Now Mr. Mastix tells me that this AEthereal sense and Fire of sim­ple Aire (both which he makes to be one and the same thing) signifie the Vehicu­lum, as the Platonici call it, or Vesti­ment of the Soul. What intolerable palpable Non-sense is this? He makes [Page 99] the Sense of the Soul to be the Vestiment of the Soul, to be her outside, her smock and Pettycoat wherein she wraps her self. What honour have I done to this Master of Bulls, not of Arts?

But now he hath got an Eel the by tail, he asks me if I doe make the Soul to be a Light or no? I do Mastix, and I grant it to be a Bodily substance that hath Di­mensions too. I know thou art in a Dream, thou doest think that spirits are so many Peripatecicall Atoms, things that are in puncto Metaphysico. I tell thee it is false, they are an intelligent Fire or Light, and if ever thou doest see this Divine created Fire, then prick up thy Puritane Eares, [...], Audi Ignis Vocem.

Now Reader, he quits my Discourse, and runs to the Globe Tavern for Sack. Truly, Mastix, it is a fit School for thy Philosophie, I do not think but thy scrib­lings were fansied there in sot-pot-hu­mor.

Observation 10.

IN this Page you are curiously imploy'd &c. Here Reader, this blind, barba­rous Bungler praesumes to censure tha Chain which I describ'd in the twelfth Page of my Anima Magica. Sure hee thinks his pretended Platonic title is Au­thority enough to condemn the Rings of Plato, and his mysterious Catena Aurea. He conceives that divine Philosopher had no Guide but Logic; but he is extremely mistaken, Plato discover'd the world in another Glasse. But let us see what this Quack can say, I believe he will be in­tangl'd in this Chain, and I shall lead him about like a Prisoner in shackles. Is it not farre more reasonable (saith he) that three Links of a Chain should sway down two, and two or five one, than that one should sway two or five, or two three? I beseech thee Reader, observe. This Cambridge Master of Arts, is such a downright Block-head, that he thinks the Light to be a heavy Body [...] Mastix, had you read [Page 101] Aristotel, he would have told you the Aire was a Light Body, and then you might have judged the Light to be so a Fortiori. My Book also informs you that this Descent of Light proceeds not from any weight, but from a Similitude and Symbol of Natures; But you go on, and to establish your weighty Absurdity, you bring in another argument. Do we find (say you) when we fling up a Clod of earth, that the whole Ball of the Earth leaps up after that Clod, &c. Reader, he would confute my descent of Light, by an impossible as­cent of the Earth. I speak of that which is Light, and he argues from that which is heavy. I speak of the Soul, and he ar­gues from the Body. I speak of Principles, and he argues from Compounds. Did ever any man read such Superlative, brutish Non-sense? This it is Mastix to deal with those things which you do not un­derstand, to measure Theo-Magic by your skill in the strain of Spencer. Had you observ'd my Advertisement to the Rea­der, you had not brought your self to [Page 102] this extreme shame, and Confusion.

Observation 11. & 12.

IN both these Observations he railes at my person, and indeed he mistakes me commonly for my Doctrine, so right and absolute a Clod-pate is he, that he cannot distinguish the Worke from the Author.

Observation 13.

HE is so lavish, &c. Here Sirrah Mastix, must I lug thee by the Nose, and it were not amiss if thy Nod­dle were squees'd in a Press, it may be thy sense would come out at thy snout. I think (say you) to dash out that long and rationall dogma in Philosophie, of the par­ticular Rationes seminales. A long Dog­ma is very improper Mastix, bate me the Relation to thy selfe, for indeed thou art short of it. But doest thou think I will permit thee to prate in Platonic Notions, and not call thee to an accompt for them? What are the Rationes seminales? From what Fount do they originally proceed? [Page 103] In what Principle or Limbus is their ge­nerall Secondary residence? How do they apply to the matter, and by what means? Are they Instrumentall or Principall A­gents? Are they Faculties, or are they Substances? By what Light do they act, by their owne, or by a borrowed one? In what sence are they stiled [...] Are they the Forme it selfe, or things differ­ent from the Forme? Are they specificall or Generall Essences? If Generall how do they conduce to Individuation? If Speci­ficall, by what Principle are they speci­fied? Answer if thou dar'st, to any one of these Questions. You would be taken for a Platonic, would you not? you are in­deed a Platonic with an impudent broad face, not with a broad Breast. Your Heart and your Apprehensions are too narrow for that Philosophie. But the reasons (say you) which I produce, to prove the inward Artificer of Bodies a knowing principle, are very slight. It is your slight mastix, to say so, but the reasons are invincible. I am ready to justifie them against all the [Page 104] world, and I would gladly see his Indea­vours, who dares contradict them. I shall present them here in their Order to your Review, be pleas'd to toote at them through Galileo's Tube, perhaps your Sight of it self is as weak as your Reason.

I said it was impossible for the Agent to make so many severall Shapes and Features out of one and the same matter, unless he had severall different Concepti­ons answerable to his different Effects, or productions. Reason for it was this: with­out different inward Notions, he could not distinguish his different intentions, but might mistake the one for the other, and so make a mouse for a man, or a man for a mouse. Againe, if he did not apprehend, and understand his work, before he went about it, I concluded he could not worke at all, at least he work'd he knew not what, nor how, nor wherefore, and by con­sequence all Generations were but blind Casualties. Thirdly I urg'd the know­ledge of this agent from the method, and infallibility of his Actions, from the se­verall [Page 105] various Transmutations he produ­ceth in the matter, from his Numerating and proportioning of parts to parts. All these Actions are acknowledg'd for pro­found Sciences in Man, but in the Spirit that works in Nature, work he never so wisely, they must be something els; and verely Mr. Mastix you know not what. Lastly I said, that if he did not know his work, and foresee the very End of it, then there was nothing could perswade him to work, for the End being not seen, the Agent can not desire it, and by Conse­quence it can be no Impulsive Cause, as the Peripatetics would have it. To all these solid convincing Reasons, you have answer'd with a Lie, It is onely said, not proved. The Truth is, it was so soundly proved, you durst not attempt to disprove it. You left your malicious Lie behind you, and like an ignorant Cow­ard fled from the face of my Argu­ments.

Observation 14,15,16,17,18,19.

I Told thee Reader, I should have but small Dealings with Mastix, in my A­nima Magica. From this fourteenth Observation to his Nineteenth, he rails without Reason: But because I think it fit to passe nothing over, wherein hee would but seem to oppose my Princi­ples, I will givee thee a Taste of his Lo­gic, and thus he argues against my Cla­vis of Magic in his sixteenth Observa­tion.

This is his Argument, and I scorn to answer it. But to this squib he hath a Dragoon, which he fires at the Philoso­pher's Mercury, and thus he proves it to be no Virgin.

Did ever any man scrible such ridiculous impertinencies? I tell thee Mastix, the Philosophers Mercury is a foeminine pas­sive moisture, and as I said in my Anima Macgica, it moves here in shades and Tif­fanies, neither is there any thing in Na­ture expos'd to such a public prostitution as this is, for it passeth thorough all hands, and there is not any Creature but hath the use thereof. This is my Description of it, and there is no man living can describe it more truly and fully, notwithstanding all thy Flouts. Now the star-fire, which is one and the same in all the Lights of the Firmament, impraegnats this moysture with a Masculine seed, but not without the Concurrence of God almighty, who is the true Universall cause. The Philoso­phers Mastix, call'd not this water a Virgin, in reference to its Impraegnation by the starres, but because it is a Chaos, a [Page 108] white, Universall Nature, out of which no particular creature hath been genera­ted. Now for your Platonic Common­wealth, and the Horns you attribute to the Coelestiall signes, because of their subordination to God, In this you are Blasphemous. The Heathen Poets made their God Iupiter an Adulterer, and a Fornicator, but if you araign the God of Israel for sin, look you to it. It may be this is Presbyterian Divinity, but I wish you to consider this Divinity of Iob, He that reproves God let him answer it. Cap. 40. v. 2.

Now Sirrah, I come to your Nine­teenth Observation, where you tap your Hogs-head, and present us with another Cup full of Abominations and Blasphe­mies. VVhat profane boldnesse is this (say you) to distort that high Majesty of the holy Scripture to such poore and pitifull services, as to decide the controversies of the world and Nature? Take notice Reader that he makes the world a pitifull contemp­tible thing, but God himself did so love the [Page 109] world, that he gave his only begotten son to redeem it. Ioh. 3.16. I Prethee wherein was the VVisedome and Power of God manifested, but in his Creation of the world? Thou doest scorn and contemne Na­ture, but was the Bloud of Christ Iesus shed to any other end, 1. Cor. 15.44 but to make a Naturall Body a Spirituall Body? Read the five last Chapters of Iob, & thou shalt find, that God, when he would prove the Transcendency of his Wisedome, makes use of no other Argument but the controversies of the world & Nature, which thou dost blasphemously call pitifull servi­ces. It is no wonder indeed thou doest condemne my work, when thou doest slight and scorn the works of God. Tru­ly, if thy severall horrible Blasphemies meet not with a Christian reproof and correction, I shall say of England, as A­braham said of Gerar, Gen. 20. 11. Surely the fear of God is not in this place.

After this Blasphemy Mr. Mastix, you make me the stalking horse to your malice, you fall upon the Independents, and shoot [Page 110] at them thorough my sides. You tell us of strange pretences to inspirations, which can no way concern me, for I have told you in my Book, that I am a man of no such fa­culties, and your Observation upon those words is this; I warrant you Anthroposo­phus! I am not so easily deceived in you. But since you preach so fiercely against inspirations, why do you your self praetend to them? How dare you be so impudent, as to professe publickly, and that in a seri­ous Philosophical discuss of the Soul, where­in you would have us to believe you, that you have received Supernaturall instructi­ons? Thus I read Mastix in the Argument to your Psycathanasia.

Prethee Moore, what was this Nympth, a good or a bad spirit? What did she display to thee from Lunar Bow? Did she display her Coat of Arms or her Petticoat? get thee gone, and trouble us no more with such Impostures.

Observation 20.

IN the former Page, &c. Here I said that in this Elementall world, and in every star there was Uxor Solis, which is true enough, for otherwise the stars could not receive any Light or Influence from the Sun, which is repugnant to all the best Astrologers and Philosophers in the world. Besides this Substance which I call Uxor Solis, is a secret naturall Principle, and it is in every Compound whatsoever, for no­thing can be made without it. To confute this, he tells me a story of some men who are very inclinable to think, that every star is a Sun, but what he thinks himself he dares not tell me.

Observation 21.

BUt if you tell us not what this Light is, &c. Here he asks me whether Light be Corpus or Spiritus, Substance or Acci­dent? I told thee formerly Mastix, it is a Substance, and a bodily one.

Observation 22.

FRom this Observation to his twenty sixth, his mouth is troubled with a Lax, as if his Doctor had put the Supposi­torie at the wrong end, he spawls and spues, and Vomits all the way. In his twenty sixth Notable Thing he tells me the Na­ture of the Medicine is not to rectifie a Vi­sible Body, but to destroy it. This he ga­thers, because the more materiall, obscure parts are turn'd inwards, and the Light or Spirit appears and shines outwardly, so that the Body is exalted to a spirituall glo­rified Condition. But if the Body be not destroy'd when the matter rules and prae­vails, how can it be said to be destroy'd, when the very Spirit and life of it prae­vails? Now at last Reader, he perceives his Error, and grants it is not Death, but a Change. But presently springs up ano­ther Absurdity, which he calls an Argu­ment. Then (saith he) it is no medicine, but spiritus medicus. I say Mastix you [Page 113] are so blind you cannot distinguish be­tween an absolute spirit, and a spiritu­all body.

Observation 27.

FRom this Observation to his two and fortieth, he is very cholerick and Rampant, he is growne stark mad, and hath quite lost his Reason, for I can­not find any. Here is nothing all the way but the Scold and his Scandalls, he spends his mouth, indeed, very well, but runs counter to his Game. In his two and forti­eth Note, he sayes, the River Ysca must run under the AEquator, or somwhere be­tween the Tropics, for otherwise Grasse could not grow on the banks of it all the yeare long. Ha! Ha! He! But the best jest comes at last, he thinks Ysca runs to Heaven, though I tell him in plaine Eng­lish, it runs to the Sea. Take both my Verse, and the River, Mastix, and let them runne together for thy directi­on.

Is this to Heaven my friend, or to some place that is upon Earth? Thou hast discover'd such a Blockish Igno­rance, it would become thee to runne to the Sea-side, where taking up these words of thy Aristotle to Euripus, si ego non pos­sum capere te, tu capies me, thou should'st condemn thy selfe to the Flouds, and ra­ther make a drown'd Rat by water, than an intrapt mouse by Land. From this note, Reader, to the very last line, there is not one Reason brought against me, he railes and roares, and rattles, and askes me if I did ever read Des Chartes? Why mastix! is this Author so hard to come by? didst thou ever read a Horn book Sirrah? I tell thee Des Charles is a whim and a wham, without one why or wherefore. A fellow that invented ridiculous principles of his own, but hath cast them into such a me­thod, that they have a seeming dependency, and thou doest mistake his Knavery for his Reason. But I have done, and now [Page 115] Mounsieur mastix, I have nothing to con­fute, unless I fall on your friend I. T. your plagiarie, and Pick-poet. This is your ape, that shews knacks in Verse in obedience to your Prose. Poor gaffer with his Sunday-suite! Such a thredbare Thing cannot be found in London all the week. His verse is baresoot, and himselfe starv'd, which made him run to Cleave­land and the Gibeonites, to borrow clouted shooes, and mouldy bread. But I scorn to handle this mondongo, this simple cacatura which hangs at the posteriors of a Moor. This is all I shall say to this Versing Thing. But my pitifull sneaking Obser­vator! my Alaz! and no mastix, what think you of your self? where is the Glo­ry you expected from your scriblings? prostravi temi pugil! I have tript up your heeles Sir,

You are gone Sir Bevis! and now it is time to rere up my Trophies, and looke what I have overthrowne. A Colossus in good earnest! A thing of nine Acres! see [Page 116] how this Title lies stretch'd along like Og of Basan! Harry Moore, master of Arts, Fellow of Christ-Colledge in Cambridge, and author of the Ballad of the Soul, which must be sung to the tune of sole Flying, for Eugenius hath taken away the Fame. Take him Readers, take him. I present you the Mouse in the Trap, with his taile out between the wyers. Hold him fast by it, and fear not, he will make rate sport. Here you may somtimes fright him with Catts, sometimes you may singe his Mu­stachos with Candles, till you have acted over that Comaedie, which I prophesied of in my Anima Magica.

Thus Mr. Moore, I commit you to the world, and to the Censures you shall find in it. If you think, I have here us'd my Improperia, you must thank your self for it. It is an Absurdity deriv'd from you, for in this scurvie language you were my Schoolemaster. Suffer me then to be your Glass at the next Dressing, and if you hate this Humour in Me, learn also for my sake to hate it in your self.