Part VIIL

Cg) Latlant. (g") Boththefe, God and the World, theAr- 7* 3- tift and his Work, they comprehend within this
, \ term, Nature^ as if Nature were God mixed
(h) Laeru through the World. (/;) Sometimes they call that Nature which containeth the World, Ibme- times that which generateth and produccth things upon the Earth. x
The Agent is, as we faid, called the Caufc.
Ebf- A Caufe, according to Zeno., is that by which there is an Eft'eft, which is not a Caufe ^ or, as Chryjippus., the Reafon of the f'fFeft ^ or, as Fof- fidonius.^ the firll Author of a thing. A Caufe is a Body, anot-Caufe a Gategorem. Itisimpofli- ble that the Caufe being affigned, the Effeft ihould not beprefent, which is to beunderlfood thus: The Soul is the Caufe through which we Live, Prudence the Caufe by which we arc Wife. It is impollible that he who hath a Soul fhould not Live, or he who hath Prudence Ihould not be Wife.
C H A P. IV.
Of Matter'i
(aj Laeru (a)''T^HE Subftance of all f {b) qualitative] .(bj Stob.Phyf. i Beings, is firft Matter, according to *4* Zeno and Chryjippus.^ in his firft of Fhyfcks.
C cj Laert. (^c) Matter is that of which every thing is
made ; it hath two Names, Subftance, and Matter. Subftance is of all things in gene¬ ral, Matters of particulars.
Ci) Laert. {d) Univerfal Matter is f ( OJ Stob.Phyf. ^g^o^ wholly Eternal 3 not admitting, asChry- fipp^^ faith, encreafe or decrcafe*
(f) Laert. ( f) Particular Matter admitteth Augmenta-
Cg) Stob.Phyf. tfion and. Diminution, (g) for it remaineth not *4* always the fame, but is feparated and mixed, fo
that, accoxdin^to Chryfppus., its parts perifh by Separation, and exift by mutual Million. But thofe who call Fire, Air, Water and Earth,
. Matter, afiert not a thing void of Form, but of a Body.
Chj Stob.Phyf. (h) Matter is a Body, C (0 and Finite. ] Fof- fidonitfs faith, that the Subftance and Matter of (t) Laert. Univerfe is void of Qiiality and Form, in as much as it hath not a certain Figure and Quality in it felf • but it is always feen in fome Figure and Quality. But the fubftantial Nature of the Univerfe differs from Matter intentionally only.
CkJ Laert. Matter is paflible ^ for if it were immuta¬
ble, things could not be generated of it. Hence it follovVeth, that it isdivifible into infinite *, yet, it felf, as ChryJippMs faith, is not infinite •, for nothing that is divifible is infinite, but Matter is continuous.
(IJ Stob.Phyf. (/) Through this Matter, Zeno aflfirmeth, ^4*^ that the Reafon of the World, which fome call
Fate, is diffufed as Seed.
CHAP. V. Of the World.
OF this Matter was made the World. The World hath feveral Appellations, Khay.©--, the World j n my, the All j okov the Whole.
(a) Koey©-, World, is taken three ways: Firft, f Laert, for God himfelf, who is properly qualified with all Effence, Incorruptible and Ingenerate, who framed tJicUniverfe after a certain period of time^ who rcfolved all Nature into himfelf, and again generated it out of hirafclf.Sccondly,fortheftarry Ornamentrand thirdly, that which confifts of both.
(b) The All, n rmr, isonc way Ukcn, as Apol- Laert.
lodorus faitli, for the World, and another way for the Syflem of the World, and the Vacuity beyond it. The World is Finite, the Vacuity Infinite.
{c) Thus likewife they diftinguifh betwixt TO -mV, and 70 oAoi' : 70 mv, includeth alfb an^^i’*‘4> infinite Vacuity, in which the World is : 70 oXey fignifies the World without that Vacuity, which neither is increafed nor diminiflicd • but its parts . are fometimes extended, fometimes contraded.
It began from the Earth as its Center^ for the Center is the beginning of a Circle.
(dj The World is that which is properly qua- Lricm
lited with the Effence of all things or, as(e)Chry- OO Stob.c.24, fppus and (f) Fofidonius dzhntit, aSyftemoffL^
Heaven and Eiai rh, and of the Natures therein contained; or a Syftem of God and Men, and of all things that were made for- them.
{g) The World was made by God; for (faith Gnyfippiis) there be any thing which pro-* ' ducetli fuch things as Man, tho’ indued with Reafon, cannot produce, that ( douhtlefs ) is greater and ftronger, and wifer than Man. But a Man cannot make theCosleftial things; there¬ fore that which made them, tranfeendeth Man, in Art, Counfel, Prudence and Powder, and what can that be but God ?
(h) The World was made for thofe animate fAJ ck. dt Effences which have the ufe of Reafon, thefe are 2- the God^ and Men, than whom nothing is bet¬ ter. (i) All things of which it confifteth, and C'OLfiam.de which it produceth within it felf, are accommo-"''* dated to the Ufe of Man.
The World was made in this manner ; (/c) (kj Laert. ,God in the beginning being alone by himfelf, converted all Subftance ( which according to • Zeno, r^asPiro) firft into Air, then into Water.
And as in the Plant the Seed is contained ; fo’
God, who is the prolifick Reafon of the World, left fuch a Seed in the Humidity, as might affotd eafie and apt Matter for the Generation of thofe things that were to be produced.
(/ ) Zeno addfcth, that one part tending down- (0 L.aert.stob. ward, was condenfed into Earth, another part remained pure Water, and partly, being ex¬ hal’d, Air, of a particle of which Air ftafhed out Fire.
(m) Cleanthes deferibeth it in this rhannttr . C fnjstob.pbyf. The Univerfe being fet oii Fire, the middle part 2°* thereof firft fettled downwards, then the next parts by little and little were quenched. Thus the Univerfe being wet, the extream fire, (the middle part oppofing it) fprang upward, and be¬ gan the conftitution of the World, and the revo¬ lution of this conftitution fhall never end. For as the parts of every thing are at certain times produced of Seed ; fo the parts of the Univerfe ( amongft which are living Creatures and Plants) are produced in their Seaforis ; and as fome rea- fons of the parts are mixed together in tlie Seed, which being compofed, are again diffolved ; fo of one ai'e all things made ; and again, of one
ZENO.
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