lesse safe in the Window, than falling into the
Street.

Quantity Put Into Body Already Made

If we would know why the same Body seems greater (without adding to it)
one time, than another; they say, when it seems lesse, it is Condensed;
when greater, Rarefied. What is that Condensed, and Rarefied? Condensed,
is when there is in the very same Matter, lesse Quantity than before;
and Rarefied, when more. As if there could be Matter, that had not some
determined Quantity; when Quantity is nothing else but the Determination
of Matter; that is to say of Body, by which we say one Body is greater,
or lesser than another, by thus, or thus much. Or as if a Body were made
without any Quantity at all, and that afterwards more, or lesse were put
into it, according as it is intended the Body should be more, or lesse
Dense.

Powring In Of Soules

For the cause of the Soule of Man, they say, Creatur Infundendo, and
Creando Infunditur: that is, "It is Created by Powring it in," and
"Powred in by Creation."

Ubiquity Of Apparition

For the Cause of Sense, an ubiquity of Species; that is, of the Shews
or Apparitions of objects; which when they be Apparitions to the Eye, is
Sight; when to the Eare, Hearing; to the Palate, Tast; to the Nostrill,
Smelling; and to the rest of the Body, Feeling.

Will, The Cause Of Willing

For cause of the Will, to doe any particular action, which is called
Volitio, they assign the Faculty, that is to say, the Capacity in
generall, that men have, to will sometimes one thing, sometimes another,
which is called Voluntas; making the Power the cause of the Act: As
if one should assign for cause of the good or evill Acts of men, their
Ability to doe them.

Ignorance An Occult Cause

And in many occasions they put for cause of Naturall events, their own
Ignorance, but disguised in other words: As when they say, Fortune is
the cause of things contingent; that is, of things whereof they know no
cause: And as when they attribute many Effects to Occult Qualities; that
is, qualities not known to them; and therefore also (as they thinke)
to no Man else. And to Sympathy, Antipathy, Antiperistasis, Specificall
Qualities, and other like Termes, which signifie neither the Agent that
produceth them, nor the Operation by which they are produced.

If such Metaphysiques, and Physiques as this, be not Vain Philosophy,
there was never any; nor needed St. Paul to give us warning to avoid