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![PART I. nihil fuisse; sicut de nihilo ncisci licuit, ita de niliilo licere reparari. Sect. 48. Porro difficilius est id quod sit incipere, quod quam id quod fuerit Pag. 68. iterare. Tu perire Deo credis, si quid nostris oculis hebetibiis sub- trahitur. Corpus omne sive arescit in pulverem sive in humorem solvitur, vel in cinerem comprimitur vel in nidorem tenuatur, subdudtur nobis, sed Deo elementorum eustodi inseruntur. In Octav. Vide Grot, de veritate lielig. Christian, ubi (lib. 2.) solvit objecti'onem, quod dissoluta corpora restitui nequeunt. Stef. so. Or conceive a flame that can either prey upon, or purifie the Pag. 71. substance of a soul.'] Upon this ground Psellus lib. 1. de Eneryia DcBmonum, c. 7. holds. That Angels have bodies, (though he grants them to be as pure, or more pure than Air is) otherwise he could not apprehend how they should be tormented in Hell; and it may be upon this ground it was, that the Author fell into the error of the Arabians, mentioned by him, Sect. 7. , Sect. 51. There are as many Hells as Anaxagoras conceited worlds.] I P*e- 73- assure my self that this is false printed, and that instead of Anaxagoras it should be Anaxarchus; for Anaxagoras is reckon'd amongst those Philosophers that maintain'd a Unity of the world, but Anaxarchus (according to the opinion of Epicurus) held there were infinite Worlds. That is he that caus'd Alexander to weep by telling him that there were infinite worlds, whereby Alexander it seems was brought out of opinion of his Geography, who before that time thought there remained nothing, or not much beyond his Conquests. Sect. S4. It is hard to place those souls in Hell.] Lactantius is alike 75- charitably disposed towards those. Non sum equidem tarn iniquus ut eos putem divinare debuisse, ut veritatem per seipsos invenirent {quod fieri ego non posse confiteor) sed hoc ab eis exigo, quod ratione ipsa prcestare potuerunt. Lactant. de orig. error, c. 3. which is the very same with Sir A'. Digbie's expression in his Observations on this place. I make no doubt at all (saith he) but if any follow'd in the whole tenour of their lives, the dictamens of right reason, but that their journey was secure to Heaven. Sect. 55. Aristotle transgress'd the rule of his own Mhicks.] And so they Pv. 77. all, as Lactantius hath observed at large. Aristot. is said to have been guilty of great vanity in his Clothes, of Incontiuency, of Unfaithfulness to his Master Alexander, etc. But 'tis no wonder in him, if our great Seneca be also guilty, whom truely notwithstanding St. Jerome would have him inserted in the Catalogue of Saints, yet I think he as little deserv'd it, as many of the Heathens who did not say so well as he did, for I do not think any of them liv'd worse: to trace him a little. In the time of the Emperour Claudius we find he was banish'd for sus- pition of incontinency with Julia the daughter of Gcrmanicus. If it be said that this proceeded meerly from the spight of](https://iiif.wellcomecollection.org/image/b22650349_0001_0054.jp2/full/800%2C/0/default.jpg)
