matter and form is naught else but destruction of all things. And the
more subtle and high matter is in kind, the more able it is to receive
form and shape. And the more thick and earthly it is, the more feeble
is it to receive impression, printing of forms and of shapes. And
matter is principle and beginning of distinction, and of diversity,
and of multiplying, and of things that are gendered. For the thing
that gendereth and the thing that is gendered are not diverse but
touching matter. And therefore where a thing is gendered without
matter, the thing that gendereth, and the thing that is gendered, are
all one in substance and in kind: as it fareth of the persons in the
Trinity. Of form is diversity, by the which one thing is diverse from
another, and some form is essential, and some accidental. Essential
form is that which cometh into matter, and maketh it perfect; and
accordeth therewith to the perfection of some thing. And when form is
had, then the thing hath its being, and when form is destroyed nothing
of the substance of the thing is found. And form accidental is not the
perfection of things, nor giveth them being. But each form accidental
needeth a form substantial. And each form is more simple and more
actual and noble than matter. And so the form asketh that shall be
printed in the matter, the matter ought to be disposed and also
arrayed. For if fire shall be made of matter of earth, it needeth that
the matter of earth be made subtle and pured and more simple. Form
maketh matter known. Matter is cause that we see things that are made,
and so nothing is more common and general than matter. And natheless
nothing is more unknown than is matter; for matter is never seen
without form, nor form may not be seen in deed, but joined to matter.

Elements are simple, and the least particles of a body that is
compound. And it is called least touching us, for it is not perceived
by wits of feeling. For it is the least part and last in undoing of