magnitude of the similars out of whose conueniencie and mutuall consent a perfect body at the last is made Therefore all these aptly ioyning together in one the subiect fitly prepared draweth vnto it the common forme of all these preserueth it and attendeth the functions thereof Philadelph It seemeth then that there are diners sorts of preparations of the matter to make it apt and fit for forme Theophrast There are sundry preparations but especially three One is a good and conuenient temper which must be in euery simple and similar part proceeding from the mixture of the first principles and a good disposition of the whole body another preparation is a fit and conuenient composition a consent and conformation which we see to be seuerally in euery organicall part and in all the members of the body the third is a certaine spirit diffused throughout the whole body which must haue in it a vitall and preseruing heate Philadelph I see no reason why you should bring in this last for a preparation Theophrast If you know that euery liuing creature doth containe heate in it selfe nourishing it whereby life is preserued and which being extinct the soule thereof departeth then haue you no cause to doubt but that the same spirituall heate is of all other most necessarie to maintaine life for that it commeth most neere to the nature of the soule and is vnto it a perpetuall and inseparable companion Philadelph What letteth then that this preparation may not proceede from the composition of the Elements Theophrast Albeit the first preparation before spoken of proceedeth from the Elements yet the conformation and spirit doe not take their originall from thence but from a more diuine beginning Philadelph Why so Theophrast Because by no meanes it can come to passe that the Elements howsoeuer tempered in the best manner can by themselues without the helpe of another giue to the body apt conformation sense and motion For what order or measure can you prescribe in the effecting of these things Philadelph In my opinion the manner of tempering them is inexplicable Theophrast But if this seeme inexplicable you will say that the manner of temperament in the conformation is farre more inexplicable For it is well enough knowne that some things are of a hot temperament because the hot and firie Element doth exceede the other Elements in the mixture Moreouer if by touching you shall feele that which is colde so to be then you will coniecture that the colde Element is predominant But by what reason it commeth so to passe that this or that is the figure of this or that thing you can neither expresse by words nor yet conceiue in minde For we behold many things with our eyes which albeit they be of one temperament yet haue they receiued vnlike shapes figures and contrariwise that some things are like in figure whose temperament is most vnlike in themselues Furthermore that in-set spirit or heate which is both the worker and band of life cannot be ascribed to the temperament of the parts of the body Philadelph I pray you open this matter vnto me somewhat more plainely Theophrast A liuing creature being on the sodaine newly slaine euery of the similar parts doe for a while retaine temperature and cannot in such a moment be changed and put out of his nature and yet notwithstanding then neyther that in-set heate nor spirit is in those parts Philadelph No meruaile For the liuing creature and his parts doe therefore die because that hot and in-set spirit which is the conseruing cause of soule and life being sodainly dissolued either vanisheth or else being extinguished perisheth For it is true which Aristotie saith that when death approacheth to man or beast the body waxeth colde Theophrast Hereupon it is concluded that the in-set spirit or heate doth nothing at all appertaine to the reason of temperament and because the spirit which is in the greater Arteries especially is not reckoned among the parts of the body no more then is the bloud which is shut vp in the veines it must therefore necessarily follow that neither that spirit nor heate doth any thing at all appertaine neither to the substance of the body nor to the temperament which ariseth from the Elements of nature Wherefore this temperament shall not be the efficient neither of the spirit nor of the conformation but this conformation must follow and proceede from a more Diuine nature And of this opinion is Auerrhois Philadelph I remember in deede that Auerrhois saith that both the naturall heate and spirit that is in vs commeth no manner of way from the temperament of the bodily parts whose words are these The parts by nature doe both worke and are also wholy affected through the heate which is diffused in them differing from that which is gotten from temperament for it is found by experience in Anatomies that in the heart is contained a certaine little vaporous body exquisitely hot the which is transmitted from thence by the pipes of the Arteries and is deriued into the whole body of the liuing creature These things make plaine to me that the heate and spirit which is naturally in vs doth not onely not retaine the nature and condition of fire but also that they proceede not from the composition and mixture of the Elements they hauing rather a certaine originall more Diuine which originall what manner of thing it should be neither can I call to minde where he expressed it nor yet can fully attaine vnto it doe what I can For this cause I pray you supply my want herein which I know you are well able to doe Theophrast You demaund of mee a very hard and doubtfull matter yea such a thing as for my willingnesse herein may cause me to be hammered on the Anuile of calamity and to be accounted too rash yet tosatisfie your request I will reueale vnto you my whole knowledge concerning this matter first therefore I will begin to shew the opinion of such as are learned and are louers of truth concerning heate and spirit then I will shew you the root and originall of formes wherein I will so deale that what I lay downe for this point shall be especially builded and founded vpon the ground of Hippocrates Plato Galen and Aristotle Know therefore first of all that whatsoeuer liueth and not created of corrupt and filthy matter proceeded from a subiect which is the proper seede of euery thing Here-hence all the parts of the body are made at the first by the force of nature as it were by the hands of the worke-maister the lesser and more small parts being at the first confused are afterward digested and brought into order So that the seede being as it were endued with a certaine excellent artificiall wisedome giuing vnto Plants and other vegetables which come out of the earth which notwithstanding is mixed with other Elements and to liuing creatures which come out of their materiall bloud their familiar and conuenient nourishment such
me Etiamsi anima adhuc in me est because my Soule is yet within me And it was said of Eutichus which being a sleepe at S. Pauls Sermon fell downe as dead Anima eius est in ipso his soule is yet in him that is there is yet breath in his body that he may be reuiued againe Also sometime Anima is taken for nothing so said the Prophet We haue conceiued and beene in trauaile et peperimus Spiritum and we haue brought forth a Soule Finally the Spirit is taken for the regenerated soule so saith the Apostle Pneuma lusteth against the flesh And S. Augustine in diuers places calleth the soule by no better name then Flatus which signifieth no more then a breath or blast Deus fecit saith hee omnem flatum God made euery blast meaning euery soule And it is written God breathed into Adam the breath of life Therefore these two words being thus confounded in the Scripture how can you make them appeare to be two distinct essences Theophrast All that you haue alleadged is nothing at all against the distinction of the essences of soule and spirit albeit the one sometime hath the name of the other For admit that the soule sometime signifieth life and spirit because it is the principall spirit that giueth life and is also immortall yet doth it not therefore follow that the Aethereall spirit which is transitorie ioyned therewith as a bond to keepe it in the body is of the same essence And where to serue your purpose you english the word anima to signifie spirit or breath and againe spirit to signifie soule as in these places Anima eius est in ipso there is yet breath in his body and peperimus spiritum we haue brought forth a soule you deale not faithfully in translating calling that spirit which is soule and that soule which signifieth spirit It cannot be denied but that so long as the soule is in the body there remaineth also that breathing spirit with it and no longer then breath tarrieth will the soule abide in the Heart and Braine not because they are all of one essence but because the spirit is a meane to conioyne the soule and body together for a time according to the saying of the Psalmist Thou takest away their spirit or breath and they die This was the instrumentall spirit which God vsed in the conioyning of the reasonable and immortall soule with Adams body when hee is said by Moses to breath it into him And as for the place in the Galathians The spirit lusteth against the flesh no man doubteth but that it is spoken of the regenerate soule which is a more excellent essence then that by which man breatheth What absurdity I pray you can follow if it be granted that the soule and spirit are two distinct essences none in my iudgement but being denied many Atheisticall and absurd conclusions may be made against the immortality of the soule Seeing therefore the word of God putteth difference in the denominations of either I see no reason but that also the difference in essence may well stand It is not denied but that the soule of man hath diuers denominations For sometime it is called anima because it giueth life as is already shewed to the body by a naturall vnion For the soule is more excellent then the spirit being alwaies one and like it selfe It is sometime called Animus Apo tou anemou that is to say of the winde or spirit because the most swift cogitation thereof is like in speedy motion to the winde reaching in a moment from Earth to Heauen and sometime it is called Mens of Mene that is to say of the Moone because mans minde is changed by course of time as is the Moone through his naturall imperfection Philadelph Shew me I pray you the difference which is betweene the soule and spirit of man concerning substance and quality Theophrast The Soule of man is an immortall heate most subtill mouing by it selfe and the cause of the bodies motion It is capable of Science aspiring to a way like to it selfe and to a substance of her owne affinitie and leauing the terrestrials it seeketh to attaine that which is highest of all partaking of the Heauenly Diuinity often contemplating the super-celestiall place and standeth alone the moderatour of all things To conclude the soule of man is a simple incorporate and immortall substance according to Galens opinion But because Hipocrates confesseth that he can finde no certaine opinion vpon which hee may build concerning the substance of the Soule Melius est de occultis dubitare quam de incertis litigare It is better to doubt concerning hidden things then to contend about things vncertaine Philadelph I will not desire to be wise beyond sobriety but will keepe my selfe within the limits of modestie yet if it may stand with modest sobriety let me entreate you to say somewhat concerning the substance quality of Spirit Theophrast Spirit naturall is an Aethereall substance differing from the materiall body and humors thereof Hipocrates calleth the same a stirring spirit not for the thinnesse and subtilty of the substance but because the same hath a great force and passage as hath the winde In regard that this spirit stirreth vp such motions it seemeth to haue affinity with the body and in respect it cannot be seene it may be thought to come neere to an incorporable substance whereby it may be denied to be a meane betweene both to partake of either Philadelph Thus then we must conclude that man consisteth in the number of Three that is to say of Body Soule and Spirit that the Spirit is as it were the chariot of the soule the heate of this soule is celestiall and diuine Theophrast It is true I so hold and determine till I can be better enformed and I wish you not to make any doubt of this distinction albeit as you haue before alleadged that by some soule and spirit are confounded made as one and forget not this excellent sentence of Isiodore Mens dum corpus viuificat anima est dum vult animus est dum spirat spiritus est dum recolit memoria est dum rectum iudicat ratio est dum aliquid sentit sensus est That is the mentall spirit when it quickneth the body then it is the soule when it willeth then it is the mind when it recordeth it is memory when it iudgeth right then it is reason when it doth breath then it is spirit when it feeleth by any of the fiue wits then it is common sense Philadelph Let me yet a little further trouble you in recalling you to the place of Salomon where it is said thus As the beast dieth so also man dieth Eccle. 3.9 for they haue all one breath or spirit and there is no excellencie of the man aboue the beast for all is vanity who knoweth whether the spirit of man ascend vpward and the spirit of the beast descend downward to
how large is the place of his possession Another point beside the greatnesse of the place where we shall dwell for euer which will encrease our happinesse is that in the same there shall be no manner of euill that may bring to Gods children sorrow paine or annoy so as it shal be verified which is said in the Psalme There shall no euill happen vnto thee neither shall any plague come nigh thy dwelling In this Kingdome God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed A third point which shall encrease our felicitie will be the exceeding resplendant glory of the glorified bodies and creatures in that Kingdome For if one Angell is much more glorious then all that we can now see with our bodily eyes what a thing will it be and how glorious a sight to behold the whole hoast of Angels with their blessednesse beside the diuine Maiestie and glory of our God whose glory shall make vs to shine as the Sunne in the Kingdome of our Father And then hauing such glorified bodies after their owne likenesse we shall see God as he is and behold him face to face And therefore S. Augustine saith This onely sight of God is our happinesse and therefore it is onely promised to the pure in heart O what a ioy shall it be when at one view we behold the most high and glorious Trinitie and all misteries whatsoeuer are in God! for what shall not he see who seeth him that seeth all things Then shall mans minde haue perpetuall rest and peace neither shall it desire any further vnderstanding when hee hath all before his eyes that may be vnderstoode Then shall mans minde be quiet when he enioyeth that felicitie wherein all other things as in a fountaine and Ocean of all happinesse are contained Then shall faith haue her perfect worke Hope shall enioy that which she long desired but Charitie shall abide for euer Then shall be sung continuall praises vnto the Lambe and the song although it be alwaies sung yet it shall be euer new Philadelph O happy and sweet death which deliuereth the soule from this sinfull body as from a wretched and miserable prison to dwell with Christ in Heauen Phil. 1.23 which Heauenly meditation moued S. Paul to desire to be dissolued and to be with Christ For vpon this dissolution it cannot be expressed what ioy and pleasure the Soules of the blessed shall haue especially when soule body shall be vnited againe in the resurrection O ioy aboue all ioyes surmounting all ioyes and without which there is no ioy When shall I enter into thee saith S. Augustine when shall I enioy thee to see my God that dwelleth in thee O euerlasting Kingdome O Kingdome of all eternities O light without end O peace of God that passeth all vnderstanding in which the soules of the Saints doe rest with thee and euerlasting ioy is vpon their heads they possesse ioy and gladnesse and all paine and sorrow is fled from them O how glorious a Kingdome is thine O Lord wherein all the Saints doe raigne with thee adorned with light as with apparrell and hauing crownes of precious stones vpon their heads O Kingdome of euerlasting blisse where thou O Lord the hope all Saints art and the diademe of perpetuall glory reioycing them on euery side with thy blessed sight In this Kingdome of thine there is infinite ioy and mirth without sadnesse health without sorrow life without labour light without darknesse felicitie without ceasing and all goodnesse without any euill Where youth flourisheth that neuer waxeth olde life that knoweth no end beautie that neuer fadeth loue that neuer vanisheth health that neuer diminisheth ioy that neuer endeth Where sorrow is neuer felt complaint neuer heard matter of sadnesse is neuer seene nor euill successe is euer feared because they possesse thee O Lord which art the perfection of their felicitie This sweet and Heauenly meditation of S. Augustine if men would print it in their mindes would very much further them to the seeking of eternall felicitie Where is the zeale and loue of our Fathers become who for the feruent desire they had to enioy the felicity of the Heauenly Kingdome liued continually in straightnesse of life fared hardly prayed continually â—atched carefully and mortified their flesh humbled in sack-cloath and ashes in teares Mans life in this world is like a race and compared to a warfaring life wherein there must be running and fighting and violent motion to get the crowne and triumph So did S. Paul who saith I haue fought a good fight and haue finished my course 2 Tim. 4. I haue kept the faith from hence-forth is laide vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that day and not to me onely but vnto all them also that loue his comming Fighting running are violent actions and motions to preuaile in our purpose and enterprise So in this spirituall conflict which men are to vndergoe against the impediments which may hinder them in their course to true felicity as are riches honours pleasures and worldly prosperity there must be a violent wrastling and striuing Men that haue beene a long time exercised in worldly affaires onely and haue followed carnall delights with full saile can hardly be reclaimed to runne in the spirituall race without a certaine violent striuing against their affections Math. 11.1 whereby they doe as it were by violence plucke vnto them the Kingdome of God for custome breedeth a certaine Nature and to alter Nature great violence is required Therefore they that in the spirituall conflict intend to conquer the world the Diuell and the flesh must striue to haue the Kingdome of God come vnto them by the mighty power of the Spirit by whom they are armed before they can attaine to it For God then raigneth and ruleth in man when man pulleth vnto him by faith and loue the Kingdome of God And thus the Kingdome of God is said to be within vs. O that men would seriously consider these things then would they not labour so earnestly for things of no moment for the transitorie things which are meere vanity but would rather striue with might and maine to attaine to that most happy and blessed life wherein all eternitie and felicitie consisteth Thebrotus hauing read Plato his booke concerning the immortality of the Soule was so moued therewith that immediately he cast downe himselfe headlong from a loftie turret thereby thinking to gaine immortalitie Shall Platoes Heathen Philosophie so much preuaile with an Ethnicke which had no manner feeling of this felicitie that in hope of immortalitie he bereft himselfe of life and shall not the most sweet and comfortable promises of the Gospell of Iesus Christ much more perswade vs which haue the true knowledge of him and of his Heauenly Kingdome to forsake these vanities delights and plâ—â—â—res of the world Remember often that worthie sentence Hee 〈…〉 aeternitas This life is a moment of time whereof 〈…〉 of death or life to come dependeth If it be a moment the 〈◊〉 thereof must needs be momentanie and miserable is that ioy which â—â—th an end But the ioyes of Heauen are so perfect that nothing can 〈…〉 them nor taken away from them and therefore perpetuall 〈…〉 is the most happy and blessed place to resolue and set our 〈…〉 where no manner of euill shall happen vnto vs nor any plague 〈…〉 vs. Therefore settle thy selfe here and stand fast against all temptation so shalt thou more cheerefully shake off all carnall burthens and reereate thy selfe in this painefull race and battaile Philadelph I thanke you for your paines in this consolatorie motion to caelestiall glory wherein you haue much comforted mee with the consideration of true felicitie In comparison whereof I doe with my heart confesse that all the ioyes of this world are but anguish all mirth but heaninesse all delight but sorrow all sweetnesse but bitternesse and all the beautie of the flesh but grasse deformitie and meere vanitie And thus taking my leaue of you crauing pardon for my importune holding you I commend you and my selfe to the protection of that great euer-huing God who keepe vs in true faith and feare and so prepare vs for death that we may enioy the Heauenly Felicitie which is to come FINIS
matter to things begotten and constituted For the matter which proceeded first from the elements passed into a certaine subiect from whence springeth and ariseth all that we behold and see Philadelph I doe not well vnderstand your meaning open it therefore if you please more plainely Theophrast That subiect body out of which by procreation something is borne and commeth to light is eyther wholy simple or compound out of a simple body nothing can be deriued but that which is simple because the motion thereof is simple and vniforme For the which cause the Elements are resolued into themselues onely and in like manner returne backe againe and euery one is made of another simple But of a compound body no simple is made but another compound which can neuer proceede out of a simple Philadelph I take it without further question that it is as you affirme herein Theophrast Conclude then that there is one matter of the elements and another for compound bodies Philadelph I say that the consequent necessarily followeth albeit it doth nâ—â— plainely appeare vnto me to my content Theophrast I will therefore deliuer it more plainely The matter of the Elemeâ—â—â— is simple but the matter of bodies compounded of the Elements is compounded In the simple Elements are the beginnings onely in the compound are not onely the first beginnings but also the Elements The commutation of the Elements betweene themselues is most simple wherein that which is first supplieth simple matter to the latter but the matter of one Element cannot suffice to the begetting of mixed and compound bodies but the whole foure must necessarily be mixed together in the procreation of bodies compound for assure your selfe that golde siluer Iron and all mettals as also the precious stone called the Vnion the Hyacynth the Smaragde and all sorts of gemmes and pearles tooke their originall not from one Element alone but from all soure in mixture or rather if you will from the earth as from their mother but so as she hauing a conuenient temper by the other was the more fit for the procreating faculty So also plants and liuing creatures come not immediately and of the earth but by the meanes of seed by longer tract of time and by many changes comming betweene but yet they haue receiued their matter out of the Elements which were kept in the seede and facultie nutritiue so that this their matter is not simple of the Elements and without all forme but being much compounded is now called a naturall body and properly a subiect wherein the incorrupt substances of the foure Elements doe abide Moreouer if another body should come forth of this dying body those incorrupt substances will remaine safe and sound albeit in another proportion and in another order of mixture vntill at the length by extreame desolution euery of them returne into their natures and be restored to their vniuersalitie Philadelph I pray you now define vnto me what thing is matter Theophrast Matter is a constant and permanent subiect out of which all things are procreated and albeit it is not found by it selfe and of the remote forme yet it is first put into the body as the foundation wherein forme is and vpon which it is supported and is as it were the receptacle of all alterations and changes Philadelph There are certaine Philosophers as Alexander and others who haue â—â—ught me that all things in the vniuersall world and the very formes 〈◊〉 things doe spring and proceede from the mixture of Elements Affirâ—ing that the whole forme is the substance of the naturall thing and â—â—at there is incident to the same a certaine harmonie and consent of â—â—fections and qualities which is the forme by which it hath the name â—â—d is different from the rest for euery thing is knowne and offereth it â—â—fe to our sense by these his qualities Theophrast I will not stand to handle these things which are but trifles but â—â—inke it better to spend the time vpon more waighty and profitable questions what you hold concerning the formes of Elements I care not if so be you agree with the best sort of Philosophers that the formes of compound bodies are placed in the kinde of substances Philadelph I doe agree with them yet lately I haue learned of some very famous for Philosophie that the formes of Elements are reckoned among qualities which question albeit you thinke it a trifle yet would I gladly heare your opinion therein Theophrast I doe not thinke that any thing can be defined concerning these which is either certaine constant or approued by generall consent so long as mans minde is shut vp in the prison of his body neither can he know by his senses what Matter and Forme is I rather encline to their opinion which affirme that as the formes of compound bodies are pure substances so also the formes of the Elements are pure substances 〈◊〉 you giue credit to this opinion and haue reason for it let me heare it Philadelph Alexander saith thus that forme which commeth from Art is not by any manner of meanes a substance no more then Art it selfe but the forme which is of nature is without doubt a substance euen as is Nature her selfe for we make heate and drinesse in fire which is a naturall and simple body a forme and affirme that there is in them and from them a naturall lightnesse for this is the beginning of motion tending vpwards By which words he plainely affirmeth that the forme of a naturall compound is a substance and the quality of the Element is as the Artifice of a made matter Theophrast But shut not the booke as yet till you haue read further Philadelph Contented It followeth in this manner for the which cause thâ—â— forme cannot subsist if it be separated and remoued apart from the matter yet wee make no doubt but they both are substances For as the matter so also the naturall forme is a substance for the parts of a substance are substances Now because either part is a substance that which consisteth of both is both the substance and all one nature not such as wee see in an Artifice For the subiect of these is substance buâ— the forme is thought to be a qualitie Are not these words plaine enough Theophrast Yes truly they are plaine enough against you to confirme my purpose therfore out of them I frame this argument against you The part saith Alexander of a substance are substances but as well the Element as the body compound is a substance therefore as the parts of the compound body so also the parts of the Element are substances if by this reason Alexander sheweth that the forme of a naturall compound is a substance he will not denie but that the forme of the same Element is to be referred to a kinde of substance Philadelph I must confesse you haue taken me in my owne snare Theophrast Tell me Philadelph is there not one common matter of all things Which granted as I
of Iupiter who moueth about in 12. yeeres The seauenth Heauen is the Sphaere of Mars who signifieth his circular motion once in 12. yeeres The eight Heauen is the circle of the Sunne who goeth about the earth once in a yeere The ninth Heauen is that of Venus who maketh a reuolution once in 246. daies The tenth Heauen is the Orbe of Mercurie who moueth round about his circuit once in 330. daies The eleauenth being the lowest Heauen is that of the Moone who goeth about the earth once in 28. daies making in this manner 12. reuolutions in one yeere Thus you may perceiue the seuerall motions of the Heauens in their seuerall degrees Philadelph Shew me I pray you whether all these Heauens in generall or one more especiall is the cause of the procreation of the inferiour earthie and naturall bodies Theophrast Nunquā nimis dicitur quod nunquāsatis dicitur There is neuer too much spoken where the disciple is not weary in hearing Know therefore that as the Heauen which is called Primum mobile is the first of all motions which tendeth to place from which all other latter and succeeding motion as procreation alteration growing or augmentation and perishing or death doe come euen so that body which is carried about with a continuall motion and circuit must needes be the cause of all bodies procreated And it is a very ancient opinion of the Philosophers that the Sunne mouing Astrall influences is of greatest vertue and power which being placed by God in the middest of Heauen illumineth all things both aboue and also beneath it and with his beames maketh the whole world fruitfull euen to the very center of the same For as the fountaine of life in mans body is the center of his heart where that secret vitall spirit is contained from whence naturall heate doth spring heating illumining and quickning the rest of the members euen so the Sunne by his heate and light doth naturally quicken all the parts of the world both superiour and inferiour For in regard of his heate it is called the Heart of the world and in regard of his light it is called the eye of the world The Sunne is the most noble body of all things that are in the naturall Heauens and in the earth therefore in respect of the worthinesse thereof and vertuous power wherewith it is endued next vnto God it is called the parent of all things because the seminarie and formall vertue of all things is secretly comprehended therein Philadelph Then it seemeth that the Sunne by his continuall and yeerely course comming toward vs doth promote and set forward the procreation of things and going from vs doth cause their decay and perishing Theophrast It is very true which you say for it agreeth with Aristotle who determineth that the celestiall and mundane conuersion is the cause of those things which are begotten and which perish It is necessarie saith he that this whole world which compasseth the earth about be so continued with his superiour conuersions and motions that the whole vertue thereof may be gouerned thereby For that ought to be accounted the first cause from whence all things haue the beginning of motion And further saith he this cause is sempiternall neither hath it as touching place any determined end but is alwaies in the end Also in his booke de mundo hee calleth Heauen an Element farre differing from those foure knowne and common Elements which he affirmeth to be diuine and immortall and free from destruction But for as much as there is in the Heauens a double or two-folde reuolution and conuersion the one which is the most swift mundane motion which is finished in the space of 24. houres and the other whereby the seauen inferiour Orbes are turned backward by a contrary motion to that of the higher Heauen the first of these two going alwaies forward after one manner in a constant course without change cannot be the cause of life and death things so contrary But the latter carying about the wandring starres by the Zodiacke when it bringeth them to the North maketh the pleasant Spring and life of things but when it carieth these into the South it bringeth the fall of the leafe and the decay of things terrestriall By this perpetuall calculation of the Sunne and Starres the Heauen is maried to the Earth and the inferiour Elements doe ioyne with the superiour Philadelph Whatsoeuer is moued is moued of another What then is the cause of the generall motion of the Heauens in their seuerall Orbes Some haue thought that the celestiall bodies are moued of their proper formes Some according to Platoes opinion consent of the Philosophers haue denied them to be liuing creatures affirming that it is one of the greatest shew-tokens of life that those celestiall bodies haue the principall cause of their motion in themselues and that they stand not in neede of an externall mouer And for this cause not onely the most auncient Chaldean Astrologers but also the Chieftaines of the old Phisiologie as well Greekes as Egyptians as witnesseth Plato in his Cratilo and Epinomides and else-where haue thought that the Caelestiall Orbes haue life and Soule from whence motion proceedeth and that the whole world is quickned by an vniuersall Soule therein which they imagined to be sempiternall Yea this opinion was so setled in the mindes of the Atheniens that they condemned Anaxagoras of an irreligious conceit because hee durst affirme the contrary What say you to this Doe you agree to this Philosophie Theophrast I allow it not for it must be granted that God alone is the first mouer and chiefe cause of all motion and therefore men illumined with a more cleare light of the knowledge of God than the Philosophers had in stead of that imagined Soule of the world vnderstand a certaine created spirit which moued vpon the waters in the first creation which Spirit receiued power from God to quicken cherish and conserue all things in their kinde and order vntill the determined end of the same Therefore we may safely say that neither Heauen nor the Starres are animated as bodies organicall and for that cause cannot be meete habitacles for a Soule but are rather bodies regular and vniforme moued by a certaine naturall necessitie according to the wisedome of the Almighty For we know that God passeth the whole frame of the Earth Sea and Heauens who fulfilleth all in all And to preuent the great ruine thereof he hath of his great goodnesse and infinite wisedome appointed that generall Nature to defend and preserue this great worke by the vertue and moderation thereof And that by the continuall and yeerely reuolution of the eight Heauen and by the influences and vertues of the Starres Planets and Celestiall powers all things might be well gouerned and abide constant in their estate vntill the predestinated time of their dissolution And yet in such manner that God himselfe still ordereth all things in these secondarie offices according to