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 it.

One Makes The Things Incongruent, Another The Incongruity And for their Morall, and Civill Philosophy, it hath the same, or greater absurdities.  If a man doe an action of Injustice, that is to say, an action contrary to the Law, God they say is the prime cause of the Law, and also the prime cause of that, and all other Actions; but no cause at all of the Injustice; which is the Inconformity of the Action to the Law.  This is Vain Philosophy.  A man might as well say, that one man maketh both a streight line, and a crooked, and another maketh their Incongruity.  And such is the Philosophy of all men that resolve of their Conclusions, before they know their Premises; pretending to comprehend, that which is Incomprehensible; and of Attributes of Honour to make Attributes of Nature; as this distinction was made to maintain the Doctrine of Free-Will, that is, of a Will of man, not subject to the Will of God.