spirit of the Elements The third is an Earthie and watrie substance both together carying the body of the Elements vnder the name of Earth Philadelph I pray you declare vnto me the complexions and qualities of these three principles Salt Sulphur and Mercurie that I may vnderstand how they agree with those of the Elements Theophrast Mercurie is a sharpe liquor fluible and penetrable and a most pure Aethereall and substantiall body a substance Aierie most subtill quickning and full of spirit the seede of life and an essentiall forme comprehended in Aire Sulphur is a moist sweet oile-like clammy originall which giueth substance to it selfe the nourishment of Fire or of a naturall heate endued with the force of molifying and conioyning together comprehended in water Salt is that dry body saltish meerely earthie representing the nature of Salt endued with wonderfull vertues of dissoluing congealing cleansing emptying and with other infinite qualities comprehended in earth These three principles were called by the fore-said Hermes Spirit Soule and Body Mercurie Spirit Sulphur the Soule and Salt the body The body is ioyned with the spirit by the bond of the Soule Sulphur for that it hath affinitie with both the extreames as a meane coupling them together For Mercurie as is said is liquide thinne and fluible Sulphur is a soft oyle passable Salt is dry thicke and stable the which three are so proportionate together and tempered one with the other that there is a great Analogie conueniencie in this contrariety of beginnings For Sulphur with his humiditie oyle-like ioyneth as a meane the two extreames fixed Salt and flying Mercurie that is to say the drinesse of Salt and the moistnesse of Mercurie are contempered with the viscous humidity of Sulphur the thicknesse of Salt and the subtilty of Mercurie which are contrary are tempered with the fluidity of Sulphur Moreouer Sulphur by his exceeding sweetnesse doth contemper the sharpnesse or sowernesse of Mercurie and the bitternesse of Salt and by his clamminesse doth conioyne the subtill flying of Mercurie with the firmenesse and stability of Salt Thus of these three all naturall bodies are compounded Philadelph You said before that Fire is the Author of all formes and actions in vniuersall nature I pray you shew vnto me after what manner it is so to be reputed Theophrast Fire by his winde and spirit carieth and conuayeth his seeds into the belly of the earth whereby the generation fruit is nourished fostered and groweth and is at the last thrust forth out of the lap and bosome of the Elements This Heauen or Fire albeit it is no complexion in it selfe that is to say neither hot nor colde moist nor dry yet by his naturall disposition it yeeldeth to all things heate and colde moisture and drinesse For so much as there are starres which haue their most colde and moist spirits as the Saturnals and Lunaries others most hot and dry as the Solarie and Martials others hot and moist as the Iouials who by their vertues and complexion wherewith euery starre is endued doe forme fashion and impregnate all these inferiour things in such wise that some indiuiduals are of that condition and complexion which they haue borrowed and taken from their framing or fashioning starre or planet other some of another complexion which they haue obtained according to the condition of other starres For God hath giuen to Heauen most perfect and simple seedes such as are the Planets and Starres which hauing in them vitall faculties and complexions doe powre them forth into the lap of the inferiour Elements animating and forming them Neither doth this Heauen at any time cease frō his working nor the Astrall seeds thereof because their vertues are so abundant that they are neuer exhausted nor yet doe they suffer alteration or diminution of their faculties wherby they may cease from procreating or forming albeit at sometime they doe make more or lesse fruitfull than at other times Hereupon commeth that perpetuall circulation by the benefit whereof the seeds of the Elements or their matter are coupled with the seeds of the starres thrusting their contained seed into the maternall lap that it may forme bring forth a kindly off-spring For as Heauen is said to worke vpon the Earth so also the inferiour Elements doe yeeld and bestow their actions and motions albeit after another manner because Heauen is altogether actiue and nothing passiue being of a Homogeniall and most perfect nature and is therefore incorruptible and immutable vntill the predestinate end of things created Philadelph Are then those three Salt Sulphur and Mercurie the Essentiall and first principles of the Heauen Theophrast God in creating Heauen separated out of the Chaos or confused Masse the most pure from the impure that is to say he reduced the more pure and Aethereall Mercurie the more pure inextinguible starres and lights into a Crystaline Diamontine substance or most simple body which is called Heauen the highest fourth formall Element that from the same the formes as it were seeds might be powred forth as is before shewed into the more grosse Elements to the generation of all things Therefore it cannot be denied but that Heauen doth consist of those three principles albeit most simple but yet of the most pure spirituous and altogether formall If wee will beholde the purity of the Heauen aboue other elements and the constancie thereof looke then vpon those bright and shining fires continually glittering with light to whom the Heauen hath giuen the most pure in extinguible Sulphureus substance whereof they consist For such as the Heauen is in essence such fruits hath it brought forth therein as touching substance out of whose vitall impressions and influences they procreate and bring forth some likenesse of themselues in the more grosse Elements but yet according as the matter is more grosse more thinne more durable more constant or more transitorie And the influences of such fires are Mercuriall spirits but the light and shining brightnesse is Sulphur their fixed Heauens or vitriall Christalline circles is a salt body which circles are so pure shining and fixed that a Diamond which partaketh of the nature of fixed Salt is not of more purity continuance and perpetuity then they are Philadelph What say you to the Element of Aire doth that also consist of Salt Sulphur and Mercurie If it doe shew mee I pray you the manner how Theophrast The beginnings of Aire are all one with the other but yet more grosse lesse pure and lesse spirituous and simple then the beginnings celestiall notwithstanding that they are much more perfect thinne and penetrating than are the waterie and terrestriall Mercuries and Sulphurs and are such that next to Heauen Aire hath the preheminence of actiuitie and power whose powers and effects are to be seene in diuers and sundry winds which are Mercuriall fruits the spirits of the Aierie Element whose Sulphurs also are discerned to be pure and brght in burning Comets which are no
the earth This place seemeth to import that the soule of man is mortall as is that of the beast whereas you said before that the soule is a substance immortall which I verely beleeue yet I pray you open vnto me the meaning of Salomons words Theophrast You must know that Salomon in those words speaketh not of the reasonable and vnderstanding Soule which can neuer die but liueth in expectation of the felicity to come which Soule S. Stephen yeeldeth and commendeth into the hands of God which being so is also free from all torment and paine I say he speaketh not of this Spirit but of that Aierie spirit which serueth to ioyne Soule and Body together during this transitorie life Salomon was not ignorant of the difference betweene these two Spirits and therefore he speaketh of two returnes answerable to them both and to their originals namely of the reasonable Soule to God which gaue it and the naturall Spirit which is common to man and beast alike passeth to aire againe but whether of them passe vpward or downward liuing and breathing in like mixture of aire cannot be discerned by the externall and common sense Philadelph This is a most wonderfull misterie that an essence simple incorporate and immortall as is the soule should be knit to a compound bodie and that Nature so farre vnlike should be brought to such conueniencie and familiarity during their continuance together Theophrast It is indeede a wonderfull worke of God that these three body soule and spirit should be so conioyned in vnity that the soule cannot separate it selfe from the body when it list nor keepe backe it selfe when the time is come to goe to the Creator All passages are shut vp when it is commanded to abide and all the parts are set open when it is appointed to depart And being departed out of the body it liueth still not as it did in the corporall and transitorie body which retained it by breath in the ayre and by an equall mobility which is proper vnto it being subtill swift and eternall It seeth heareth and toucheth and vseth the rest of the senses after a more effectuall manner then afore hauing an intelligence and iudgement not imperfect and in part as afore but knowing all things wholy and spiritually Therefore because it is a simple pure and vncompounded essence it cannot die Hereupon Iustine Martir saith the spirit neuer dieth for death can but touch that part which is animated by the spirit but the soule being the originall and fountaine of life cannot die For that which is animated is one thing and the soule animating is another thing Philadelph Doe you not know that in the Scriptures the soules of the wicked are said to die and that there is often mention made of eternall death how can this be seeing the essence of both those spirits as well of the one as of the other is alike immortall Theophrast Albeit in the Scriptures the soules of the reprobate are said to die it is not to be vnderstood as touching the essence and quality of the soule but in regard of the miserie thereof being forsaken of God and cast out of his presence in whom all happy and blessed life consisteth is left to it selfe in desperation and torments of Hell where it liueth still in essence and substance in vnspeakeable miserie and woe which is a continuall liuing death euer dying and yet neuer dead abiding for euer and euer in that second death with the Diuell and his infernall spirits are you not wearie Philadelph of this long discourse We haue sufficiently according to the manner of Philosophers debated of these things and it is now time to take our dinner if therefore you please to keepe me company you shall be very welcome to my house where in the after-noone we may haue further conference Philadelph I thanke you and doe gladly accept of your courteous offer and the rather because I desire to be enformed further in some things which depend vpon that which hath beene already in question THE AFTER-NOONES CONFERENCE CHAP. I. Philadelph ARistotle beside Matter and Forme whereof hath beene already spoken appointeth Heauen as a third principle to be the procreatour of these but forasmuch as there are diuers Heauens I would gladly learne the distinctions of their motions according to their seuerall Orbes I pray you therefore describe them vnto me Theophrast Astronomers and some Diuines doe deuide the naturall Heanens which were made out of the more noble part of that Chaos or first matter into the number of eleuen euery one being placed in their seuerall degrees one aboue another Whereof the first is a fixed and immoueable Heauen created the first day and was then repleate with holy Angels This Heauen is a body most subtill the first foundation of the world and the greatest in quantity This Heauen as saith Peter Lombard is that which Beda and Strabo call Coelum Empyreum that is to say a fierie Heauen not because any thing is there burnt or consumed but because of the fierie light with the which the same is illuminated And S. Ambrose and Basill are of the same opinion also The second Heauen is the first moueable which maketh the daily motion from the East towards the West returning againe into the East in 24. houres regularly that is no swifter at one time then at another without wearinesse or paine And by that motion this Heauen earrieth with it all the inferiour Heauens This motion is made vpon the poles of the world and this Heauen hath in it no starres The third Heauen is also voide of Starres and is carried about with a double motion The first is according to the motion of the first moueable the second is his owne proper motion from the West towards the East vpon his owne proper poles in two hundred yeeres one degree and 28. minutes This Heauen is called Christaline because it is cleare and transparent It is also of some called the waterie Heauen The fourth Heauen is called the Firmament which is adorned with innumerable Starres These haue no motion by the motion of their Heauen This Heauen hath a triple motion The first is from the East toward the West according to the motion of the first moueable vpon the poles of the world and is finished in the space of a naturall day The second motion is contrary to the first and is from the West toward the East according to the succession of the signes at the motion of the third Heauen in 200. yeeres one degree and 28. minutes The third motion is the trembling motion by which the fourth Heauen is moued vpon two small circles whose poles are the heads of Libra and Aries of the fift Sphaere and the Semidiameter of their circles is foure degrees 18. minutes and 43. seconds This motion is called comming and going The fift Heauen is that of Saturne who moueth himselfe in his circle making reuolution once in 30. yeeres The sixt Heauen is the Sphaere
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
know you will not denie it you must then confesse that the essences of naturall things doe much differ among themselues how then can you make those substantiall essences of things to be differences from matter which is common to all things or how shall euery thing take and deriue the proper essence of his kinde from that rude and common beginning of all things Philadelph I see not how Theophrast If there be diuers orders and differences of kindes among things which consist of nature if euery thing hath his proper nature there must be some other thing appointed besides that common matter by which euery particular thing may haue his forme and particular nature Philadelph This must needes be Theophrast But that thing whatsoeuer it be which giueth essence to the whole must needes be some excellent thing and farre more excellent than matter Philadelph What else for thereof euery thing hath his name Theophrast And this is the very same which thou art wont to call the forme of a thing Philadelph Not onely I but all for the most part are wont so to call it Theophrast Forme must needes be the first and chiefe part of all things Philadelph I make no doubt to affirme the same of second bodies but not so of the Elements of which there is a farre different consideration for the species of these is a quality Theophrast You doe roame as it were in a certaine maze I shewed you before that after one and the same manner the forme of euery simple or compound substance is a substance but let vs come to euery one particularly and vnfold their natures A plant or mettall is indebted to his forme that the one is a plant and that the other is mettall and so of all others it may be said of what kinde so euer they be Is this true or no Philadelph All men say so Theophrast Then must needes the Element take the reason of being an Element from forme onely Philadelph This also is confessed Theophrast But an Element is a substance by forme and a substance of this kind For that it may be a substance of this or that kinde that is that it may be fire or earth it hath not such power to take such being from matter which is common to all things Philadelph This I granted before Theophrast From whence then hath it such being Philadelph From forme Theophrast Therefore this forme of the Element by which fire is fire and differeth from this is a substance Philadelph How Theophrast For if fire be granted to be a substance as you confesse it is that same which giueth and causeth it to be fire is also a substance Philadelph It must needes follow Theophrast The same is the reason of fire which you denie not whereby it commeth to pafie necessarily to be concluded that both the forme of fire and also of euery other Element is a substance Therefore when by definition we will comprehend an Element or other substance we doe not define it with a figure with colour with beautie or turpitude but with the same substance from whence euery thing naturall hath taken his effence and that is forme which concludeth the definition of any thing Moreouer as a plant differeth by varietie and dissimilitude of forme from mettall and a liuing creature from a plant so also an Element which also is a substance differeth from other substances by a certaine naturall and in-set substance proper vnto it For as no accidents can accomplish and perfect the essence of a substance so no more can that essentiall difference of things be made of an accident because it cannot change the essence of a naturall thing Seeing then in all other substances that which disseuereth and discerneth one from another is substance how can it be that it should not doe the like in Elements which are true substances Philadelph Euery substance that is comprehended by the essences is compounded of substance and forme as out of his parts The simple matter of the Element is a matter of the similar bodie compounded of the Elements The matter of the dissimilar body is manifold euen as all such things as Art hath made out of the matter of mettall stone or wood haue a certaine forme and ornament from Art The Element which is a simple body hath for his subiect a simple matter wholy without forme and destitute of all fashion But a compound mixt and naturall body cannot haue a simple subiect for we see that a body of one sort or fashion euery way like vnto it selfe which the Grecians call similar which of all the compounds is most simple by many degrees hath a subiect mixed and encreased out of the foure Elements as Golde Stone or Iron for it was granted afore that the matter of a mixed body is deriued from the foure Elements which reseruing their formes doe abide in a mixed body for if their formes should vtterly perish then should there be in very deed a destruction and no mixture at all Moreouer beholding and considering a body of many formes and of a diuers nature as this Rose or that pleasing Lawrell Tree I plainely discerne by the beholding of the eye which is the surest demonstration that the subiect hath a bodie consisting of many vnlike parts as one of the roote one of the barke another of the wood another of the marrow or sap another of the leaues and another of the berries Furthermore that there is a greater difference betweene a vegetiue and the subiect of a liuiing creature because besides the diuersitie of parts it hath conformation and a manifold figure or shape Theophrast My good friend Philadelph you haue spoken truly and profitably of a matter knowne to be true by common sense and experience whereof if any man demaund a reason beside sense and experience if he consider the offices and actions of things liuing he shall see the sinewes the bones and the flesh to haue such different faculties and vse that he will affirme their natures and essences to be much different Moreouer these similar parts as they are compounded in themselues haue certaine proper temperaments which being kept sound and pure it is likely that their natures which are partakers of the same temperament doe remaine vncorrupt for what can dissolue them their temperament being pure Thus it is plaine that in the composition of a liuing creature the bones the sinewes the flesh the filmes and other similar parts doe differ not onely in colour thicknesse and in other qualities and feature but also in the naturall temperament proper essence and in forme if any man thinke that these are not sufficient to set forth the differences of things by what other reason I pray you will he distinguish their essences â—or what bodies can he bethinke him of whose essence is more then that of theirs and yet no man will denie but that these haue their substance except he be come to that madnesse or contentious disposition that hee dare say
that as well the parts of our body as also other bodies which are most different are separated onely in accidents But let him esteeme as he please the decree of the most auncient Philosophers long agoe exploded who reiecting formes affirmed that all things were made and are to be discerned onely by accidents Wherefore to come more neere to the sentence which thou hast propounded I auow that not onely the bodies of liuing creatures and of plants but also of stones and of certaine mettals haue a manifold subiect whose parts doe differ in forme and in essence and not in accidence onely Philadelph There are some which affirme that the forme of the foure beginnings of Nature is most simple that the bodies compounded of them are more perfect for if you marke well you shall see that there is a better forme in a stone then in the Element thereof which is earth and a better in a plant then in a stone and a much better forme in a liuing creature then in a plant as if nature had giuen to euery of these a forme according to the worthinesse of the subiect Will you say then that these things which haue a compounded subiect haue not also a compounded forme Or if you grant that will you not also yeeld that the forme of euery thing is naturall and begotten out of those formes which are in the composition of his owne subiect which if you grant to be so you must needs also confesse that the same is not to be taken from any other neither that it hath any other faculties than such as they giue to the nature of simples How thinke you of these reasons let me heare what you can say against them Theophrast I know the Authors from whence these things are drawne by you which cannot be determined without much contention That which I haue to say herein shall be according to Aristotles minde and opinion namely that the forme of an Element is a simple in a simple subiect And that the forme of a naturall compound body though the subiect be cohering and coaugmented out of diuers parts yet the forme of the whole is simple and such as vsing a manifold and compounded subiect hath manifold and compounded faculties by which the perfection thereof is to be discerned Philadelph This is to me somewhat obscure therefore I pray you expresse your meaning more plainely Theophrast There are many orders of formes digested out of the sorts and kindes of offices for seeing forme is a certaine nature the same the beginning of motion it must be deemed a most simple and imperfect forme and of basest degree which shall be the cause but of one simple motion The order of Formes Forme the beginning of motion But the forme which shal be the worker of many different motions shal be more perfect than that and also of a more high degree So the forme of an Element which because by the change of the place is onely caried vpward or downward is thought most imperfect abiect the forme of a plant which stirreth vp motion of nourishment of encrease of procreation is therefore accounted more perfect and more noble than that of the Element And the forme of a liuing creature is more noble than that of a plant which beside the other giueth sense and a voluntary progresse But of all other the forme of a man is of the highest most perfect degree which aboue all things is endued from God with the gift of a Deuine mind And it is conuenient that the forme which is the more perfect and endued with most faculties should haue a more compleat better furnished body as a shop or workhouse that it might the better apply the great store and variety of Instruments to diuers and sundry sorts of offices for neither the perfect forme which is able to effect in it selfe many formes shal passe into a matter that is rude simple vnprepared nor yet if it shal passe can it either stand therein safe sound or fully execute all his offices in the same The matter of the Elements is altogether simple rude as is the subiect which is in mettall or stone compounded of the onely temper of the Elements To plants is giuen both a subiect dissimilar and also a body organicall but for so much as the oddes or dissimilitude is more in liuing creatures then in plants the same dissimilitude is a better more comely feature finally Nature hath so excellently formed man as if she intended out of him as out of an examplar or patterne of a most absolute and perfect worke to cause him to be admired and esteemed more excellent than all other naturall things After this manner therefore the forme of all things is simple but the more highly it is sublimed and aduanced and by how much it containeth in it the effecting faculties by so much the more it hath obtained a more absolute subiect furnished and more fit to effect any thing for the body is made for the formes sake and not the forme for the bodies sake Philadelph Be it as you say yet they proceede further and affirme that if the formes of simples out of which things are compounded are preserued whole in the compound and perish not it is then conuenient that they should be mingled and compounded among themselues as are the matters wherein they are seated and that out of such mixture the forme of the whole should spring and that the same is a certaine harmony compounded as it were of well tuned and fitted formes for the action of a plant or of a whole liuing creature proceedeth from the functions and faculties of all the parts conspiring or agreeing together in one neither is the action of the whole any other then the action of all the agreeing parts Thus say they Nature maketh it plaine that nothing is to be beleeued to be the forme of the whole but that which is a iust consent of the singular formes and an agreement arising no where else but out of them Therefore Alexander saith simple bodies whose subiect is simple haue gotten a simple forme and nature But in those bodies wherein there is not a simple subiect but a body already or a compound in the same the forme is more perfect by the gallantnesse and braue feature thereof And not without cause for that forme which is in the matter in the subiect bringeth somewhat to the forme of those which are compound And soone after he saith the multitude of formes and their mixture which is diuers in subiect bodies may bring an equall cause of change This opinion is so contrarie to that which you before haue affirmed that I for my part know not what to hold Theophrast Against your Alexander I oppose that worthy Philosopher Aristotle who disputing about this position determined that neither the soule nor forme was a harmony For harmony is a proportion of well tuned and consenting voyces But this
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
yet Temperament doth not comprehend in it alone the efficacie of all functions but of those onely which after a certaine manner doe retaine and set forth the nature and condition of the first qualities For in temperament and mixture it is very necessary that one or two qualities doe excell which because they are superiour they challenge vnto them all the efficiencie of temperament in such wise that whatsoeuer is effected by it the same is said to be perfected by them albeit the rest are not idle For that which we perceiue to be hot doth heate albeit more faintly then fire And that which is hot and dry doth both heate and dry together Neither can any function come out of the Temperament which is not referred to the nature and power of the predominant quality This if it be alone and pure shall haue the forces of the Element but if it be tempered with the mixture of the contrary it shall still containe the same forces albeit obscure and inferiour For the repugnancie of the contrary may hinder the forces of the predominant quality excesse but it cannot vtterly suppresse and quaile the nature and strength thereof Therfore it is necessary that the power of the predominant Element doe abide and domineere in the temperament albeit the same power be weaker oppressed which enclining alwaies to the accustomed nature can produce no effect out of another different kinde And to perswade you that the rules goe thus it seemeth good to me to vse a more subtill reason The true mixture is of bodies the temperament is of qualities onely But contrary qualities doe not mutually passe into themselues or one into another saith Aristotle For heate doth not passe into colde nor moistnesse into drinesse or contrariwise but the subiect body onely doth suffer change For heate is not subiect to colde nor colde to heate but that which is subiect to either is Matter Therfore if ye thinke that contraries cannot passe into themselues how shall it come to passe that a new power or quality should arise out of the contemperament of the chiefe qualities which hauing gotten a different nature doth nothing sauour or taste those chiefe qualities Wherefore it is necessarie that the forces which arise out of the principall qualities doe immitate the nature of the superiour and ruling quality Philadelph I see verely the reasons of this conclusion Tell me therfore I pray you what force of effecting doe you thinke hath the matter gotten at the last For seeing it is rude without forme only subiect to beare the formes of things it effecteth nothing at all but suffereth endureth all order of change Theophrast I doe not hold and determine that there are any forces and functions in the simple and bare matter of things but in that matter which is compounded of mixed substances of the Elements Aristotle in diuers places sheweth that of the foure first qualities two that is to say Heate and Colde are actiue and are therefore called efficient the other two that is to say Moyst and Dry are called passiue so in like manner concerning the beginnings of nature Fire and Ayre are as causes efficient but water and earth are as the matter patient That same Aristotle pronounceth those things which are more potent and excellent in strength simply efficients but Water and Earth which are lesse potent hee maketh the matter of compound and thicke bodies and calleth the qualities of these drinesse and moistnesse Liuing creatures saith he doe liue and conuerse onely in the earth and in the water and not in the Aire and Fire because earth and water are the matters of bodies and therefore he addeth these words That which suffereth is either dry or moist or else compounded of both and for this cause water is said to be the body of moistnesse and earth the body of drinesse because amongst moist and dry things they are most passiue Hereof I gather that moistnesse and drinesse are patible qualities and that earth and water wherein is much moistnesse and drinesse are the matter of naturall bodies Therefore for good considerations we do call the same the vertue and quality of matter which Aristotle is wont to call the secundarie qualities arising from the patible and also calleth them corporall effects as are hard and soft thicke and thinne tough and brittle light and sharpe and such like all which are hidden and contained in matter Also Aristotle respecting the power and qualities of the Elements calleth them efficients but yet after a more subtill manner but when he considereth their substance then he affirmeth all of them to be patible and the matter of naturall bodies whereof all creatures which are in the vniuersall frame of this world consist This therefore is the matter of mixt bodies which being compunded of the matter of the elements and of the vertue of their qualities hath the same forces which I called secundarie and from whence all that is soft hard thick and thinne proceedeth And this is the cause why our meates doe nourish quicker or slower and why they haue vertue to stop to open or to cleanse Philadelph Your speech importeth thus much as I take it as if you should say that such forces doe one while proceede from the qualities of the elements and sometime from their matter and yet neuerthelesse the forces both of the qualities and matter doe apparantly come from the elements themselues Theophrast They seeme to proceede in deede from both if as well the one as the other seeme Elementarie but yet except those forces which proceede from the qualities be discerned from those which the matter yeeldeth there will no doubt be great ambiguity in things and much confusion which if you thinke good to cleare and auoid you shall driue the effects of the elements from the temperament and the effects of the consistence from the matter Philadelph I like the distinction of your Homonomye now therefore proceede with the third sort of forces namely of that which concerneth forme Theophrast If the forme of a naturall thing which is the perfection of the whole be farre more excellent than either the matter or the temperament who I pray you is so mad and so blinde in the contemplation of things as to thinke that matter and temperament haue their forces and effects and that forme should be idle and nothing auaileable in the power of acting That the accidents should haue in it a naturall effecting power and the substance which of all other is most chiefe should be destitute of all acting power to doe any thing which to thinke is too absurd I for my part attribute so much force to the formes of bodies that I verely thinke that all those effects which we behold in the things created doe chiefly and especially proceede from them And the rather I am of this opinion because Aristotle confirmeth the same For he opposing himselfe against certaine Philosophers which deduced the powers of naturall bodies from
they appeare in them than in vegetable things For the vegetables whereon the beasts doe feede being more crude are concocted in them and are turned into their substance whereby they are made more perfect and of greater efficacie In vegetables there are onely the vegetatiues but in beasts there is not onely the vegetating facultie but also the sensitiue and are therefore of a more noble and better nature The Sulphur appeareth in them by their grease tallowe and by their vnctuous oylely marrow and fatnesse apt to burne their Salts are represented by their bones and more solide parts euen as their Mercuries doe appeare in their bloud and in the other humours and vaparous substances all which singular parts are not therefore called Mercurie Sulphur and Salt without the coniunction of the three beginnings together but in Mercurials Mercurie in Sulphurus Sulphur in the Saltish Salt hath the greatest command Out of the which three beginnings of minerals vegetables and animals diuers oyles liquors and Salts apt for mans vse both to nourish and also to heale and cure may by Chymicall Art be extracted Philadelph For as much as Salt Sulphur and Mercurie are the essences and beginnings of all things I would gladly heare after what manner man is compounded of them who as he is the most excellent creature vnder the cope of Heauen so me seemeth his composition should be far more excellent than that of others Theophrast In man as in a little world are contained these three beginnings after as different and manifold manner as they are in the great world but more spirituous far better For man is called a compendium of the greater world And therefore Gregory Nazianzene in the beginning of his booke concerning the making of man saith God therefore made man after all other things that he might expresse in him as in a small table all that he had made at large For as the vniuersall frame of this world is deuided into three parts into Intellectuall Elementarie and Caelestiall the meane betweene which is the Caelestiall which doth conioyne the other two not onely most different but also cleane contrary that is to say that supreame intellectuall wholy formall and spirituall and the Elementarie which is materiall and corporate so in man the like triple world is to be considered as lt is distributed into the parts notwithstanding most strictly knit together and vnited that is to say the Head the Breast and Belly which is inferiour to the other two comprehendeth those parts which are appointed for generation and nourishment correspondent to the lower Elementarie world The middle part which is the breast where the heart is seated the fountaine of the bodies motion of life and of heate resemble that celestiall middle world which is the beginning of life of heate and of all motion wherein the sonne hath the preheminence as the hart in the breast But the highest supreame part which is the head wherein is the braine containeth the originall of vnderstanding and is the seat of treason like vnto the supreame intellectuall world which is the Angelicall world For by this part man is made partaker of the celestiall nature and of vnderstanding of the sensitiue and vegetating Soule and of all the celestiall functions formall and incorruptible whereas otherwise his Elementarie world is altogether grosse materiall and terrestriall Philadelph I haue obserued one thing in your whole discourse hitherto that all the things in Nature are comprehended in the number of three according to that triple proportion wherein God is said to haue made all things in waight Wisedome 7. number and measure which must needes containe a great misterie which I pray you vnfold vnto me Theophrast There is indeede a great misterie in this point to be considered For first the number of three representeth the most holy and Diuine Trinitie in vnitie It is therefore a most holy and potent number and the number of perfection All dimension consisteth in three in Longitude Latitude and Thicknesse All corporall and spirituall bodies consist of three of Beginning Middle and End All measure of time is in the number of three Past Present and to Come All magnitude is contained in three proportions in Line Superficies and Body Harmonie containeth three Symphonies Diapazon Hemiolion Diatessaron There are but three kindes of liuing creatures Vegetatiue Sensitiue and Intellectuall There are three quaternions of the celestiall signes Fixed Moued and Common There are three faculties in man Naturall Vitall and Rationall And man existeth wholy in the number of three namely of Body Soule and Spirit The Soule hath three principall faculties Reason Memorie and Will Therefore it is true which you obserued that GOD in such generall manner hath numbred the whole worke of his hands by the number of three that no one thing can be shewed in vniuersall Nature which hath not this cognizance of the Diuine Trinitie in vnitie CHAP. VI. Philadelph WHereas you said euen now that man consisteth in the number of Three to wit of Body Soule and Spirit it is plaine that Soule and Spirit haue beene alwaies taken for one thing I pray you therefore heare how they are distinguished Theophrast I cannot otherwise distinguish them then they are already distinguished in the holy Scriptures as in this place where the Author of the Epistle to the Hebrewes writeth thus The word of God saith the Apostle is mightie in operation and sharper then any two edged sword and entreth through euen to the deuiding asunder of the Soule and of the Spirit of the ioynts and of the marrow And in another place hee saith I pray God that your whole Spirit Soule and Body that is to say the whole man which consisteth of these three may be kept blamelesse vnto the comming of our Lord Iesus Christ Salomon also in his booke called Ecclesiastes maketh a distinction betweene Soule and Spirit where he saith And the Soule returne vnto God that gaue it But in another place speaking of the Spirit he saith Man and Beast haue all one spirit or breath By which testimonies it appeareth that Soule and Spirit are not one but too distinct essences ioyned together in one body Philadelph Diuines commonly hold that there is no difference betweene Soule and Spirit affirming that the Greeke words Pneuma and Psuchae that is Spirit and Soule doe signifie one thing Theophrast If Pneuma which signifieth but a breath be the Soule then must the Soule of man and beast be all one thing which to thinke were too irreligious and grosse Philadelph If Soule and Spirit be not all one thing in essence how commeth it to passe that in the scriptures they signifie sometime the life of any thing as here Anima mea est in manibus meis my life is in my hands Sometime anima signifieth the whole man so 76. Soules descended with Iacob into Aegypt Sometime for spirit or breath as when Saul said vnto the Amalechite I pray thee come vpon me and slay
maketh it to sprout in the beginning of the spring time after that the Sunne is exalted into the signe of Aries which signe is the fall of Saturne and the house of Mars signes altogether fierie but the sublimations and eleuations of the Spirit of Salt This is that which giueth heate and quickneth which maketh to grow and which ioyeth and decketh the fields and the medowes with grasse and flowers and which produceth that most ample and vniuersall vigour and vertue Philadelph It seemeth then that the naturall Salt of the earth hath in it a vitall and nourishing heate whereby not onely the Caues and hollow places but also Springs of water are made warme as that famous Spring which atiseth in one of the fiue Ilands of Molucca called Bachian where the water issueth out hot in the beginning but is very colde when it hath stood a while in another place This water springeth from the mountaines on the which the fragrant Cloue-trees doe grow Theophrast Such are those sulphurous Springs also which arise out of the Earth in the Citie of Bathe which are so much the more hot by how much the Winter in colde is more vehement And this doth yet further appeare by this example that the mountaines of Norway and Sweathen are fruitfull in mettals in the which Siluer and Copper are concocted and molten in veines which scarsly can be done in fierie fornaces In Iseland also toward the Sea coast are foure Springs of water of most diuers and contrary nature The first whereof by reason of his perpetuall and feruent heate sodainly turneth all bodies that are cast therein into stones reseruing neuerthelesse their first formes and shape The second is of intollerable coldnesse The third is sweeter then honey and most pleasant to quench thirst And the fourth is plaine poyson pestilent and deadly But this is to be obserued that in these springs is such aboundance of Brimstone that 1000. pound waight thereof is bought for the tenth part of a Ducket For the truth of these things reade Ziglerus in his booke of the North Regions Philadelph You tell of strange things and report matter of meruaile Theophrast But to make you meruaile more the same Ziglerus reporteth that in Iseland are three mountaines of a meruailous height the tops wherof albeit they be couered with snow yet are the neather parts of them of like nature to the mount Aetna in the Iland of Cicilie boyling with continuall flames of Fire casting forth Brimstone One of these mountaines is called Helga the other Mons Crucis and the third is named Hecla whose flames neither consume Flaxe nor Towe matters most apt to take fire not yet are quenched with water with like force as the shot of great artillarie is driuen forth by violence of fire euen so by the commixion and repugnancie of fire colde and brimstone great stones are here cast out into the ayre The Inhabitants of the Iland doe thinke that in this mount Hecla is the place where the euill soules of their people are tormented Thus Philadelph you may see that the Earth is not without a naturall Sulphur Salt which Salt by heate causeth both motion and generation not onely of Trees Plants Hearbs and Flowers with fruits of singular vertue and beauty wherewith the Earth is garnished seruing not onely for necessity but also for pleasure but hath also in the bowels thereof many excellent natures as Salts and Sulphurs of sundry sorts minerals and mettals in such plenty that it may seeme a store-house of infinite riches ordained by God for man for whom hee prepared this habitacle before he created him And albeit this Globouse body of the earth is not Sphaericall or perfectly round yet it tendeth to Sphaericitie being contracted by hils and dales in the parts thereof Philadelph Seeing the Sea which is combined and ioyned with the Earth hath motion it seemeth to some that the Earth hath also perpetuall motion And of this opinion is Nicholaus Cusanus as appeareth in his booke De docta ignorantia and Copernicus accordeth with him as is to be seene in his booke of Reuolutions who for their purpose alleadge these reasons First that we should rather attribute motion to the contained then to the containing to the thing placed then to that which affordeth place Secondly that it is conceite and imagination which maketh vs thinke that the Heauens doe moue rather then any truth of such motion indeede For that the motion of the Earth cannot be perceiued but by a certaine comparison of the fixed As for example if a man perceiue not the ebbing and flowing of the water being in a Ship at Sea where he seeth no land-marks how shall he perceiue that the Ship doth moue After the same manner a man being vpon the Earth and seeing neither Sunne Moone nor Starre it seemeth vnto him that he is in a center immoueable and that all other things doe moue Thirdly that it is very vnlike that the vast and huge compasse of the Heauens should make reuolution once in 24. houres space rather then the Earth being but as a pricke in comparison thereof Fourthly that the wandring Starres be alwaies more neere to the Earth toward the euening as when they are opposite to the Sunne the Earth comming betweene them and the Sunne and further from the Earth at Sunne setting when they are hidden about the Sunne at what time we haue the Sunne betweene them and the Earth Whereby saith Copernicus it plainely appeareth that we haue the Sunne for our fixed center rather then the Earth Fiftly that it is a condition farre more noble and diuine to be immoueable then to be mouing and vnstable which quality of motion and instability better agreeth with the Earth then with the Heauens Other reasons are aleadged which being of no great importance for breuity I omit These may suffice being the more principall by which they maintaine the motion of the Earth which reasons seeme to mee pregnant and inuincible Theophrast Then it seemeth you will preferre nouelty before Antiquity For Ptolome that great Atlas of the world and Prince of the Astronomers with the more part of auncient Philosophers haue euer beene of opinion that the Heauens doe moue and that the Earth is firmely fixed Therefore I say vnto you with S. Augustine Qui errantem laudat errorem confirmat et qui adulatur ad errorem allicit that is who so praiseth him that erreth confirmeth the errour and hee which flattereth allureth to error It is said of Ixion that he tooke a cloud for Iuno So the more part of men embrace lyes for truth falshood for certainty and ignorance for knowledge Men haue laboured to draw out of the shallow Fordes of their owne braine the deepe and vnsearchable misteries of GOD. Aristotle a man of singular wit notwithstanding his great learning and knowledge in humane Sciences attained not to the thousand part in the knowledge of those things which are laide vp in the Clofet of
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