Peripateticall institutions. In the way of that eminent person and excellent philosopher Sr. Kenelm Digby. The theoricall part. Also a theologicall appendix of the beginning of the world. / By Thomas White Gent.

CHAP. I.

A Philosophicall discourse, concer∣ning the Creation of Heaven and Earth.

1.SInce we find by universall ex∣perience, without any exce∣ption, that, not only the O∣perations, but, even the ve∣ry Subsistence of all bodily Substances is by continued steps brought from pos∣sibility to be in act; nor can we doubt that the parts and the whole are of the same nature; 'tis evident, the Beginning of the Universe it self, if we suppose it manag'd according to the nature of Bo∣dies, must proceed by the same rule; that, from the nearest power and possibility in

which it could be, it has been rip'ned by degrees to this excellent beauty, and did not by instantaneous Creation immediate∣ly start into perfection.

2. Because, therefore, God subsists by the very necessity of Being it self, and in Being it self there can be nothing of im∣perfection, 'tis clear, that His ultimate in∣trinsecall formality and free act preexists before, not only the existence, but even, the very essence of all and every Creature, as much as whatever is most essentiall in Him.

3. As also that this Being, which they have receiv'd from God, is the nature of the Creatures, nor can they otherwise flow from God then according to their na∣turall condition. Especially, since God acts not to attain an end prefix'd to him∣self; but this is His end, (if we may call a∣ny thing an end in respect of God) that the Creatures should be, so, as, in his Es∣sence, Science and Will, He has predesin'd their determinate nature fixed and inviola∣bly to be; that the whole Universe might emane His most beautifull Image, and, in a manner, a most adequate participation of Himself.

4. So that, all things that are to have

their most connaturall quality, as far as it can stand, impartially, with the perfection of their fellow bodies; this is that which God will'd, and what, in effect, he has brought to passe.

5. Be this, therefore, firmly establisht, that God not instantaneously, but by a congruous disposition of diverse degrees brought up the world from its deepest pos∣sibility, that is, its simplest and fewest princi∣ples, to its due perfection.

6. Again, because neither materia prima nor any other part of a Thing, but only Physicall Compound, is apt to receive Exia¦stence: and, of Physicall Compounds the most simple and, as it were, most poten, tiall, that is, next above mere possibility, are the Elements: and something must, of necessity, have flow'd instantaneously from God: It follows, that some one or more of the Elements were, by Creation, call'd by God out of the common Abysse of nothingnesse.

7. But not one only Element was crea∣ted. For, since Motion does not follow out of the sole vertue of Creation: nor could Motion be without Division; nor Di∣vision without a Substantiall difference of the divider from the divided; nor this be

made, even by Angelicall vertue, without time: it follows that more Elements were created immediately by God.

8. Yet not all the four: Since FIRE we call an Element that makes it self be seen, which implyes Action; but corporeall action is not without motion; nor moti∣on from pure Creation.

9. But, of the other three Elements no one could be conveniently omitted: For EARTH and WATER are those we see mixt by Fire through the whole course of Nature; and Fire is immediately genera∣ted and nourished by AIRE: If any one therefore, of these three had been want∣ing; the matter had been unfit for Ange∣licall operation.

10. Three Elements, therefore, were created; nor those confus'd in a Chaos: for such a confusion had not exhibited the most simple matter, but a disorder'd multi∣tude of mixt things; since mixt things emerge from a mere confusion of the Ele∣ments.

11. Earth, therefore, was the inmost, as the densest and of constant nature: Aire was the outmost, as the most opposite to Earth: the middle both Nature and Place water possess'd.