that either without pain as when it causeth yexing or belching in the ventricle panting in the heart giddinesse in the head when being prohibited to go any further it is carried in a round lazinesse and stretching in the whole body or else with pain as when it causeth aches in the bowels straightning the spirits that lie between in the Fibres and shurp or else blunt prickings in the muscles according as it is more grosse or subtile It is cured 1 by strong exercise that the vapour being attenuated may go out at the pores opened 2 by expurgation of the humours by which they are generated VIII Distillation is the condensation of crude vapours into rheume which is the cause of many evils For crude vapours gettting up to the head when as by reason of the abundance and grossenesse of them they cannot be expurgated by the ordinary passage they become rheume flowing severall wayes and rausing diverse diseases For 1 If they run abundantly and 〈◊〉 at the nose they cause the Murre or Pose 2 If the distillation fall into the jawes it causes the Catarrhe 3 If into the kernels of the jawes the Quinsie 4 If into the lungs difficulty of breathing and the Asthma 5 If the distillation be salt and sharp ulcerating the lungs it causes the Cough 6 Which if it be done oft and the lungs be filled with apostemes it causes the consumption For when the ulcerous lungs cannot with dexterity enough perform their office of cooling the heart the vitall spirit is generated more hot then it should be which doth not cherish but feed upon the flesh and bloud and at length burns out the very workhouse it self of the bloud which is the liver whence for want of bloud which is as it were the food followes the consumption of the whole body 7 If the distillation flow in abundance and grosse down the marrow of the back it causeth the Palsie by hindring the animall spirit that it cannot be distributed by the nerves springing from the back bone 8 If it fill the nerves of the muscles only it becomes the Spasma or Convulsions that is when the nerve is contracted like as a chord being wet and dried again is wont to be contracted and become shorter 9 If it flow subtle and penetrating the nerves it is at length gathered together in the extremities of the members and there raises sharp pains which in the feet are called the Gout in the hands Chiragra or the Hand-gout in any of the joynts of the bones Erthritica the running gout in the hip it is called Ischias or the Hip-gout commonly the Sciatica 10 Lastly if those kind of runnings stay in the head they procure divers diseases as when they are subtle the Head-ach 11 Too raw and flegmatick the Lethargie 12 Salt and cholerick the Phrensie 13 Grosse and mixt with a melancholy humour the Epilepsie or Falling-sickness when as the spirits diffused through the whole body making haste to relieve the spirits befieged in the brain make most vehement stirs and fight till they either overcome and repell the disease or else faint and are extinguished 14 But if the grosse phlegmatick humours have occupied all the vessels of the brain at once it becomes the apoplexie that is a privation of all sense and motion whence also the vitall fire in the heart is soon after extinguished All these diseases are both prevented and also if they go not too farre cured 1 by exercise 2 by rectification of the brain by good smels 3 by a thin hot and sulphury air 4 by thin light meat and drink But the peculiar cure of every disease is committo the physiciaus IX Obstruction is a stopping of the bowels by thickned flegme whence it comes to passe that they cannot execute their office For example when the entrals are stopt that they cannot void it is the Volvuls or wringing of the guts when the liver is stopt the dropsie For the Chylus being not turned into bloud flowes through the veins and members and is not turned into members When the bladder of gall is stopt the Yellow Jaundise when the Spleen the Black Jaundise For in the first the choler in the other the melancholy when it cannot be voided diffuseth it selfe through the bloud But when the urine pipes or the 〈◊〉 or the bladder are stopped that is by reason of the breeding of Tartar which they call the Stone which stopping the passages by its sharpnesse pains the Veins and Nerves The cure is 1 by purgations 2 by medicines attenuating or breaking cutting and driving out the grosse humours which Physicians know X Putrefaction is the corruption of some humour in the body namely either of flegme or of choler or of melancholy which putrifying either in or out of their vessels produce feavers or ulcers The cure is 1 Expurgation of the place affected 2 A good diet 3 Motion XI Inflamation is a burning of the vitall spirit N. vitall or of the bloud caused by too much motion either of the body by wearying it or of the mind by musing and anger or else by putrefaction or else by obstruction For it is known out of the physicks that motion doth heat even unto firing and that by obstruction doth 〈◊〉 an Antiperistasis exasperate the heat included even in these things that are watry and pâ—trid so that at length it breaks out violently hay laid up wet when it cannot get transpiration doth shew When the bloud is kindled within it becomes a feaver when under the skin S. Anthonies fire The generall cure is the opening of a vein and cooling But of feavers being that it is a most common disease and of divers kinds something more is to be said XII The feaver so called from its fervency or heat is of three kinds 1 The Ephemera 2 The Putrid 3 The Hectick The first burns the spirits the second the humours the third the solid parts The first like a raging hot wind scorching all it meets with the second like boiling water poured into a vessell which it heats with it selfe The third like unto a hot vessell heating the water poured into it with it selfe For the Hectick occupies the bones and membranes and eats and consumes them with an unnaturall heat by degrees almost insensibly till at length it causeth death It is very like the Consumption But the putrid or rotten feaver occupies the bloud and humours by which the whole body grows hot The Ephemera is a more subtle flame feeding upon the spirits only and therefore it scarce endures one or two days til the peccant cause be consumed by the spirit it self Hence either health or death usually follows within two or three dayes and therefore it is called the Ephemera or diary Feaver also the Maligne feaver Of which sort also is the pestilentiall infection for it comes after the same manner Putrid feavers are most usuall but with very much difference for when the humours putrifie within their vessels or workhouses especially
a membrane a bone c. by the motion of Contraction lastly the air in breathing drawn in and let forth shews the motion of Continuity and Contiguity For when the lungs are distended the air enters in least their should be a vacuum but when the lungs contract themselves the air gives way the motion of Liberty will appear if you either presse down or draw up your skin for as soon as you take away your hand it will return to its situation lastly if you fall from any place there will be the motion of Aggregation for you will make toward the earth as being weight and earth your self XVI If motions be infolded they either increase or hinder one anothers force You have an example of the first if you cast a stone towards the earth for here the motion of Aggregation and Impulsion are joyned together Of the latter if you cast a stone towards heaven for here the motion of Impulsion striveth against the motion of Aggregation in which strife the stronger at length overcomes the weaker the naturall that which is but accessory XVII Compound motion is in living creatures when they doe of their own accord move themselves from place to place Namely birds by flying fishes by swimming beasts by running of which we shall see Chap. 10. how every one is performed Also naturall Philosophers call that a compound motion when a thing is wholly changed either to being or not being or to another kind of being though it continue in the same place but we call these mutations and they are to be handled in a pecuculiar Chapter the third from this CHAP. IV. Of the Qualities of things THe matter is variously mingled with the spirit light by these various motions and from this various mixture come various qualities so that this thing is called is such a thing that such a thing again another such or such a thing which we must now consider these talities or qualities are some of them generall common to all bodies others speciall proper to some creatures only the first are to be laid open here together for all once the other hereafter in their places I A quality is an accident of a body in regard of which every thing is said to be such or such II There are qualities in every body as well intangible spirituall and volatile as grosse tangible and fixed For a body is as we saw cap. 2. in the description of matter Aphor. 8. and of the spirit Aphor. 1. either Intangible or Nolatile which they also call spirituall as breath air Tangible namely water and all fluid things earth and all consistent things The qualities therefore which we will treat of shall be common to all these For it may be said both of a stone and of water and of air and of the spirit that is inclosed in a body that it is fat or raw hot or cold moist or dry thick or thin c. III The qualities are the grounds of all forms in bodies For the former causes a living creature to differ from a stone a stone from wood wood from ice and the forme consists of qualities Therefore the doctrine of qualities is exceeding profitable and as it were the basis of naturall science which because it hath been hitherto miserably handled the light of physicks hath been maimed and by that means obscure IV A quality is either intrinsecall and substantiall or extrinsecall and accidentall Of the substantiall qualities Sulphur Salt and Mercury V A substantiall quality arising from the first mixture of the principles is threefold Aquosity which the Chymicks call Mercury Oleosity Sulphur Consistency Salt N. 1 These flow immediately from the combination of the first principles Fire Sulphur Salt Spirit Matter Mercury For as in the beginning the spirit conjoyned with the matter produced the moving of the waters so Mercury is nothing but motion the first fluid thing which cannot be fixed nor conteined within alimit and salt is dry and hot and uncorruptible just as spirit and fire it is preserved by fire it is dissolved with water or Mercury but turns neither to flame nor smoak though it is a most spirituall creature and every way incorruptible And Sulphur what is it but matter mixt with fire for why doth it delight in flame but that it is of a like nature and in compound things it is the first thing combustible or apt to be inflamed N. 2. But beware that you understand not our vulgar minerall Salt Sulphur and Mercury or quicksilver For these are mixt bodies salt earth sulphurie earth Mercurial water that is matter wherein Salt Sulphur and Mercury are predominant yet with other things adjoyned for Salt hath parts apt to be inflamed and Sulphur some salt and some Mercury but the denomination is from the chiefest Those qualities cannot be seen as they are in themselves but by imagination but they are in all things as Chymicks demonstrate to the eye who extract crude and watery parts out of every wood stone c. and other fat and oily parts and that which remains is salt that is ashes so the thing it selfe speaks that some liquor is mercurious as vulgar water and flegme other sulphury as oil and spirit of wine other salt and tart as aqua fortis also we find by experience in the benummings and aches of the members that some vapours are crude others sharp VI God produced the qualities intrinsecally that the substance of every body might be formed For ☿ Sulphur salt giveth unto things fluidity coition crudity 〈◊〉 cleaving together fatnesse consistency hardness aptnesse to break and from thence incōbustibility inflammability incorruptibility That Mercury giveth fluidity and easie coition of the matter appears out of quicksilver which by reason of the predominancy of Mercury is most fluid so that it will not endure to be stoped or fixed It is also most crude so that it can neither be kindled nor burned but if you put fire to it flees away into air Now that the coagulation of bodies is from sulphur as it were glue appears from hence that there is more oil in dry solid and close bodies then in moist bodies also because ashes after that the Sulphur is cousumed with five if you power water on them clear not together in a lump but with oil or fat they cleave together Now Chymicks extract oil out of every stone leaving nothing but ashes no part cleaving one to another any longer And that salt gives consistency appears by the bones of living creatures out of which Chymicks extract meer salt also all dense things leave behind them much ashes that is salt God therefore with great counsel tempered these three qualities together in bodies for if Mercury were away the matter would not flow together to the generation of things if salt nothing would consist together or be fixed if sulphur the consistency would be forced and yet apt to be dissipated Lastly if there were not sulphur in wood and some other
Elements themselves to scorch them and scorching them to attenuate them and attenuating them to resolve them into vapours of which condensed again many severall species of things are progenerated Now then the nature of vapours shall be laid open in the following Aphorismes I Vapour is an Element rarified mixed with another Element For example the vapour of water what is it but water rarified and scattered in the air smoak what is it but an exhalation of wood or other matter resolved II Vapour is generated of the grosser Elements earth water air as of all mixt bodies Of water the matter is evident For being set to the fire it evaporates visibly set in the sun it evaporates sensibly because even whole Pools Rivers Lakes are dried up by little and little by the heat of the sun That the earth exhales you may know by sense if you put a clot into a dish of earth or pewter and pour in water so oft upon it and let it evapourate with the heat till there is nothing left neither of the water nor of the clay For what is become of the clot it is sure enough turned into aire with the parts of the water The vapour of air is invisible yet it appears that there is some 1 In a living body where all acknowledge that there are evaporations through the skin and the hair For then the vapours that go out what are they but the vapours of the inward vapours far more subtle then the vapours of water 2 Fruits herbs spices c. dried yea very dry spread from them an odour now an odour what is it but an exhalation But not in this place a watery exhalation being that there is not any thing watery left in them therefore airy That mixt bodies do vapour is without doubt forasmuch as the Elements of which they do consist do vapour Understand not only soft bodies sulphur salt herbs flesh c. but the very hardest For how could a thunder-bolt be generated in the clouds if stony vapours did not ascend into the cloud and it is certain that stones exposed to the air for some ages as in high towers grow porous how but by evaporation and what is the melting of metals but a kind of vaporation for though the metall return to its consistency yet not in the same quantity because something is evaporated by putting to the heat III Heat is the efficient cause of vapour which withersoever it diffuseth it selfe attenuating the matter of bodies turns it into vapour For this is the perpetuall virtue of heat to rarifie attenuate and diffuse IV All is full of vapour throughout the world For heat the begetter of vapours is no where wanting so that the World is nothing else but a great Vaporarie or Stove For the earth doth alwayes nourish infinite store of vapours in its bowels and the sea boiles daily vvith inward vapours and the air is stuft full of them every vvhere And vve shall see hereafter that the skie is not altogether free from them But living bodies of Animals and Plants are noâ—hing but shops of vapours and as it vvere a kind of Alembecks perpetually vaporing as long as they have life or heat V Vapours are generated for the progenerating of other things For all things are made of the Elements as it is vvell known Stones Herbs Animals c. but because they cannot be made unlesse the Elements themselves be first founded they must of necessity be melted vvhich is done vvhen they are resolved into vapours and variously instilled into things to put on severall formes And hence it is that Moses testifies that the first seven days of the world when there was yet no rain a vapour went up from the earth to water the whole earth that is all things growing out of the earth Read with attention Gen. 2. ver 4 5 6. VI Vapours are the matter of all bodies For vvho knoweth not that vvaters and oiles are gathered out of the vapours of Alembicks vvho seeth not also that smoak in a chimney turns into soot that is black dust yea that soot gets into the wals of chimneys and turnes into a stony hardnesse After the same manner therefore that clouds rain hail stones herbs are made of the condensed vapours of the Elements and living creatures themselves and in them bloud flesh bones hairs are nothing but vapours concrete vvill appear more clear then the light at noon day VII Vapours then are coagulated some into liquid matter as water spittle flesh or pulp some into consistent matter as stones bones wood c. That appears because those liquid things may be turned into vapours and consistent things into smoke which they could not if they were not made of them for every thing may be resolved into that onely of which it is made VIII The motion of vapours with us is upwards because among the thicker elements they obtein the nature of thinner For certainly the vapour of water is thinner then water it self yea thinner then the very air which though it consist of smaller parts yet they are compacted And therefore vapor suffers it self to be prest neither by water nor air but frees it self still getting upwards hence it is that plants grow upwards because the vapour included spreading it self tends upwards IX One vapour is moist another dry one thin another thick one mild another sharp c. For those qualities which are afterwards in bodies are initially in their rudiments that is vapours which we may know by experience For dry smoak pains the eyes which a humid vapour doth not there you have sharpnesse smels also which are nothing but exhalations of things do not they sufficiently manifest sharpnesse sweetnesse c and Chymicks gather Sulphur salt and Mercury out of smoak Therefore all qualities are in vapours more or lesse whence the bodies afterwards made of them get such or such an habit or figure X Vapours gathered together and not coagulated cause wind in the air trouble in the sea earthquake in the earth Of winds XI Wind is a fluxe of the air ordained in nature for most profitable ends For winds are 1 the besomes of the world cleansing the elements and keeping them from putrefying 2 the fan of the spirit of life causing it to vegetate in plants and all growing things 3 the charriots of clouds rains smels yea of heat cold whether soever there is need that they should be conveyed 4 Lastly they bestow strong motions for the uses of men as grinding sailing XII The ordinary cause of wind is store of exhalations one where enforcing the air to flow elsewhere We may in our hand raise a kind of wind four manner of ways namely by forcing or compressing rarifying and densifying air which shall be shewed by examples by and by and so many wayes are winds raised in the world yet they are all referred to that first cause vapours as shall be seen by and by I said that wind may be raised by
referred rather to the following chapter LXIV The virtue which is in minerals is called their naturall spirit of which there are so many formes as there are species of minerals For there is one spirit of salt another of vitrioll loadstone and iron c. which distillers know how to extract CHAP. IX Of Plants THus much of Concretes here follow Plants which beside their figure have life 1 A plant is a vitall concrete growing out of the earth as a tree and an herb Some concretes stars meteors minerals want life and lie or tarry where they were concrete but plants endued with an inward vigour break out of the earth and spread themselves in plano whence also they were called plants II Plants are generated both to be an ornament to the earth and to yield nourishment medicine and other uses to living creatures For what a sad face the earth would have if it were not cloathed every year with those diverse coloured tapistries of herbs we have sufficient experience in Winter and whence should living creatures have food medicines and pleasures if we were destitute of the roots leaves seeds and fruits of plants not to speak of the commodity of shade and of the infinite uses of wood III The essentiall parts of a plant are the root the trunk or stalk and the branches or leaves N. W. The Elements vapours concrete things consisted only of similar parts for every part and particle of water earth vapour a cloud iron c. is called and is water earth vapour a cloud iron c. But more perfect bodies of plants and living creatures do consist of dissimular parts that is members every one of which hath both its office and its name differing from the rest For example In a plant the root is the part sticking in the ground and sucking in the juice of the earth the truk or stalks attracting the juice concocting it and sending it to the upper parts the boughes and branches are twigs distributing the juice yet better concocted to make seed and fruit the leaves are the coverings of the fruits and boughes IV The Spirit of a plant is called a vegetable or vitall spirit which puts forth its virtue three manner of wayes in nutrition augmentation and generation For here that universall spirit the spirit of life begins more manifestly to put forth its virtue preparing a portion of matter so softly to its turn that it may have it tractable to perform the offices of life and is therefore called vitall in plants namely because of its more manifest tokens and effects of life They call it also the vegetative soul V Nutrition is an inbred virtue in a plant whereby sucking in juice fit for it changeth it into its own substance For because the encompassing air dries up every body and the heat included in a living body doth also feed upon the inward moisture it were impossible that a plant should not presently fade away unlesse new matter and vigour were continually supplyed with fresh nourishment to make up that which is lost and to this end every plant hath a body either hollow or else pithy and porous that the nourishing vapour may passe through and irrigate all the parts yea whatsoever is in a plant even the very haire or downe is hollow and porous Therefore in a man the head is eased when the haire is cut because the fuliginous vapours of the braine or the superfluities under the skin do the more easily evaporate For the same cause every plant rests upon its root that sucking the moisture of the earth through the strings thereof it may be nourished therefore it perisheth when it is pluckt up the humour then or fat juice of the earth is a fit nourishment for plants not dry earth because it cannot passe through the strings and pores of a plant nor water alone because it cannot be concrete into a solid body Therefore the moisture of the earth which is a mixture of Mercury sulphur and salt nourisheth plants VI Augmentation is a virtue of a plant whereby it increaseth also by nourishing it self which we call by a common terme growing It is pleasant to contemplate what it is to grow and how it is done Now it is easily found out by the doctrine of motions already delivered For first when the spirit included in the seed begins to diffuse it self and to swell by reason of the heat that is raised the thin shell of the seed must of necessity break by the motion of cession and because every body is moved towards a greater company of its connaturals that vapour comming forth when the seed is warmed tends towards heaven but because the matter of the seed is fat and glutinous the vapour being infolded therein carries it upwards with it and brings it forth out of the earth and this is the originall of the stump and boughs now because that the outside of the plant hindereth the vapours ascending there is a strife and heat is raised whereby the superficies of the small body is by little and little mollified that it may yield and rise up and this is done every day when the Sun is hot but the tender parts which grow up are condensed and made solid with the cold of the night by which successions of day and night the plants take increase all spring and summer long Now look how much moisture is every day elevated upward by the stump so much again succeeds it by the motion of continuitie least there should be a vacuum but because every body loves an aquilibrium and plants own their center in the joynt of the stump and root it comes to passe by the motion of libration that as much as the boughs spread themselves upwards so much the roots spread downwards or side-wayes Now there is a question why when a leafe or a bough is pluckt off yea when the stock is cut asunder the spirit doth not exhalâ— but containes it self und growes stills Answer 1 Because the spirit hath its proper seat fixed in the root which it doth not forsake though a passage be open through a wound received nay more fearing discontinuity it gathers and conglobates it self when it perceives an opening and danger of dissipation 2 Because the wound is presently overspread with the moisture of the plant which being hardened with the outward cold covers the wound as it were with a crust and prohibits a total expiration VII Generation is a virtue of a plant whereby it gathers together and conglobates its spirit into a certain place of it and makes a seed or kernell from which the like plant may afterwards grow The spirit of the plant foreseeing as it were that it shall not always have matter at command which it may vegetate turns but a part of it self into the nourishment of the plant and gathers together the rest into a certain place usually in the tops of plants and makes a seed or kernell Now the seed kernell or graine is nothing
near the heart in the liver or the gall the spirit rises against them and kindles them and ceases not to assault them till it either expell the rottennesse being turned into soot or be extinguished it selfe and therefore this feaver is often deadly it is called the Continuall Feaver But if the humours rot out of their vessels that is in the veins or members it is an Intermitting Feaver For the spirit riseth up at certain times and opposeth that rottennesse with heat but because this battle is made further off from its Castle the heart when the fight is ended it returns home And if the putrifying humour be flegme it still returns to oppose it the next day hence the Quotidian Feaver If it be yellow choler then every third day Hence the Tertian If black choler the fourth day Hence the Quartan the cause of the inequality is because the flegme recollects it selfe soonest and makes new businesse for the spirits but is withall sooner dissipated Hence the Quotidian lasts not long Melancholy being that it is a dreggy humour doth not so soon recruit it selfe but because it is soft and viscous it is not so easily overcome hence the long continuance of Quartans In the Tertian because the spirit opposeth yellow choler which is hot of it selfe is made the hottest fight hence Tertians are called burning feavers They are sometimes changed one into another or one joyned with another according as one while one putrified humour another while another is to be opposed Hence it appears 1 why a feaver begins with cold because the vitall spirit being to oppose the rottennesse gathers heat as it were its aid from every part the outward members in the mean time being benu 〈◊〉 and quaking with cold For even in too much fear when the spirit gathers it selfe into the inward parts there is wont to follow a chilnesse of the outward members and a quaking with cold 2 Whence afterwards heat because the spirits after they are hotter with fight and motion return again to the members which being cold before do so much the worse endure the heat returning now hotter then ordinary 3 Why the feaver leaves faintnesse behind it because the spirit wearied with fight betakes it selfe to rest leaving the members destitute 4 Why food is hurtfull at the beginning of a feaver because when the spirit is preparing it selfe for the battell it hath another businesse put upon it to concoct the food But seeing that it is not able to do both it either assaults the disease more weakly or else leaves the food unconcocted or at least if it do both it weakens and tires out it selfe too much 5 Why it is dangerous to expell the feaver over soon because the feaver is of it selfe a benefit to nature driving away the rottennesse in time left it should at length prevaile and oppresse the heart Therefore that is no good cure of feavers which stayes the fits but that which ripens the rottennesse for expulsion And strengthens nature to oppose them which I leave to Physicians Let this be the sum of that which hath been said Crudity is the seed of all diseases For thence gross vapours arising cause Inflation the same condensed in the head cause Distillation in the other members Obstruction whence flowes either Rottennesse or Inflamation Therefore let him that prevents crudities believe this that he takes the best cours that may be for his whole body Now the way to prevent them is a temperate diet and daily exercises O the strange virtue of labour whereby we get both our bread and health which mistery if the slothfull understood they would not waste their lives with idlenesse Of the Diseases of the Mind I The Diseases of the mind are vices procuring either disquiet or griefe thereto II Diseases disquieting the mind are evill desires that is too much ardency 1 Of Living 2 Of Eating and Drinking 3 Of Multiplying it selfe 4 Of Knowing 5 Of Having 6 Of Excelling N. W. These are thus expressed by their proper names 1 Selfe-love 2 Intemperancy 3 Salacity 4 Curiosity 5 Covetousnesse 6 Ambition For they that are given to these itch and are disquieted continually III The diseases that cause griefe to the mind are immoderate affections that is violent alterations for those things which befall us according to our desires or contrary thereto but especially Sadnesse Angor and at Iâ—ksomnesse of life IV The remedies of the mind are held forth in the Ethicks The Sum where of comes to this Love the Golden Mean shun extreams like unto precipices Never desire to do more then thou canst Remember that thou art a man For that may befall every one that befalls any one There is a vicissitude of all things an unconquered mind overcomes all things c. Of the Diseases of the Soule I The Diseases of the Soule are Forgetfulnesse of God Torment of Conscience and Despair of Mercy II Forgetfulnesse of God is cured by the Fear of God Of I say that God who seeth all judgeth all rewardeth all to every one according to his works to avoid whose hand it is impossible For in him we move live and have our being but to endure it is intolerable For he is a consuming fire c. III Torment of conscience is healed by prayers and and study of innocency Psal. 26. 6. Eccl. 12. 13 14. For if our heart condemn us not we have full assurance c. 1 John 3. 21. IV Despair is healed by the bloud of that onely Lamb of God which purgeth us from all sin 1 Joh. 1. 7. and reconciles us to his Father Rom. 3. 25. and saves us Rom. 5. 9. and gives us eternall life Joh. 6. 54 In body sound amind as sound O God we pray thee give That here in peace in after blisse for ever we may live FINIS