preferred and preserued her first light wherein God had created her But now that she is in the body as it were some excellent picture of Apelles fallen into a sinke of mire couered and compassed about with thicke mistes and obscure darknesse it is very needefull that we should haue another new light brought to vs from Heauen not naturall as the first but supernaturall For this cause God hath giuen vs his sacred Booke by meanes whereof as also by his holy spirit hee communicateth to vs as much heauenly light as is needfull for the knowledge of our selues and of his high Maiestie Now Christian Reader because all things liue moue and haue their being in God a fire most pure simple and a light inacceslible from whom that subtill fire which penetrateth into euery thing and is the cause of all motion proceedeth and hath originall I haue compiled this Dialogue discoursing naturall Philosophie that thereby thou mayest not onely pry into Nature but also throughly vnderstand the cause and beginning thereof to be in God And for that rare things moue much I haue thought it pertinent to this Treatise to set before thee a most strange and wittie inuention of another Archimedes which concerneth Artificiall perpetuall motion immitating Nature by a liuely patterne of the Instrument it selfe as it was presented to the Kings most royall hands by Cornelius Drebble of Alchmar in Holland and entertained according to the worthinesse of of such a gift my paines herein bestowed and intended for thy profit and pleasure if it seeme but as Iron yet let it serue for the Forge and Anuile of good conceit if the discourse seeme rough shaddow it I pray thee with the curtaine of smooth excuse but if it be found of thee as Bullion fit for the Mint and currant for the stampe then grace it with the golden approbation of Touch and Teste So shall I rest thine during life Thomas Tymme The Contents of the first part of this Treatise Chap. 1. Sheweth the beginning of all naturall things and their first Matter Chap. 2. Sheweth the forme of things naturall and the preparations thereunto Chap. 3. Concerneth Power which is a preparation of Matter to receiue forme Chap. 4. Concerneth Matter Forme and Temperament Chap. 5. Concerneth the three principles of Nature viz. Salt Sulphur and Mercurie Chap. 6. Concerneth the existence of Man in the number of three The Contents of the second part Chap. 1. Concerneth the naturall Heauens and their motions Chap. 2. Concerneth the naturall cause of the motion of the Sea Chap. 3. Concerneth the nature and qualitie of the earth and the handling of a question whether the Earth hath naturall motion or no. Also herein is described an Instrument of perpetuall Motion Chap. 4. Concerneth the cause of all naturall causes and the motion of mans soule to Celestiall promotion NATVRES CLOSET OPENED BY THE DISCOVRSE OF TWO SPEAKERS PHILADELPH AND THEOPHRAST â‚ CHAP. I. Philadelph IN very good time I discry my old friend Theophrast if my sight faile me not with whom I haue of long time desired to conferre about some points in naturall Philosophie wherein I much desire to be informed I will therefore goe meete with him presently least he turne some other way and so I misse of my purpose Well met my good friend Theophrast Your absence from this Country in Paris hath depriued me of your company a long time but now you being happily returned in very kinde manner I giue you the welcome Theophrast I requite your kindnesse reioycing in your welfare my deere Philadelph wishing to thee as much good as to my selfe Philadelph From your well-wishing minde let me craue of you the spending sometime to acquaint mee with that admirable Queene of the world Dame Nature whom I suppose you know considering your great trauailes Tell mee therefore in good fellowship haue you beene in that Ladies Court and seene her most rich Treasurie and Closet replenished as men write with inestimable iewels Theophrast I haue not desired to please my externall senses herein but to behold her in contemplation which hath contented me without too curious a scrutenie not daring to diue deeper than I had meanes to swim Philadelph What is the beginning of naturall things and what thing is Nature Theophrast All things which come forth by their owne accord and by an inward force and vertue are said to be by nature as the foure elements of the world mettals all kinde of plants all liuing creatures and the parts of these So that this secret and inward beginning of procreation and off-spring and of all action is not onely called but is in very deede the nature of euery thing To this Nature a certaine matter is added as to the forming of an Image wood or mettall must be put vpon which also the name of Nature must necessarily be bestowed And thus euery thing is made of two natures which cannot be by any meanes disioyned or consist in any place being seperated and both these natures doe so affect and like the other that being knit together they liue otherwise they die That matter which is brought to forme as the first foundation abideth alwaies one and the same vntill the compound matter it selfe doth perish and passe into another for euery substance which is begotten is begotten and hath being of another subiect as ayre is begotten of water plants and liuing creatures of seede neither is there any thiâ—â— now made of nothing But yet the subiect whereof any thing is made was made of matter and forme the Forme perisheth and passeth away and another succeedeth and taketh away priuation but the selfe and same matter abideth which matter is ready and apt to embrace the subdued and decayed forme It is therefore necessarie that something be brought and added after such a manner that there may be a vicessitude and conuersion of things in the remainder and suruiuour Whereby it is to be vnderstoode that matter is not begotten from any beginning and is indissoluble and immortall throughout all ages and that also as it was without beginning so also it is without destruction And when any thing is begotten onely the forme thereof is procreated and sheweth it selfe and when it dieth and is extinguished the same forme faileth but the common matter of all things doe euer remaine one and the same For if vpon the vanishing of any thing the matter thereof should die and perish then the common Masse of all things had long since come to nothing neither could mankinde nor the whole nature of things nor yet the world it selfe stand and continue Philadelph These things I well vnderstand Now I pray you shew me if euery thing that is begotten proceeded from another from whence it tooke matter as from a fountaine which if it be so why then at the last doe we desire the Elements which doe flow in the procreation of this compacted body Theophrast They flow to this end that they may adde and supply
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 hot and colde thinking that all things were made of these and by these makeeh it plaine by demonstration that those qualities are onely instruments of a certaine more superiour and principall cause which hee hath expressed by the name of nature For
whosoeuer shall affirme that these secundarie qualities haue the prerogatiue in themselues to worke and shall attribute the cause power as it were of acting to the Axe or such like instrument and so the forme and perfection of the thing reiected shall passe by the true cause imputing that to the actions of the Instrument which neuerthelesse should remaine idle if they were not moued stirred vp by the force of forme the same I say shall much forget himselfe Philadelph If there be so great force power in forme that to the same chiefly all motion and action must be imputed then shall wee be enduced to thinke that the functions and qualities which euen now you referred to temperament and matter take not their originall by themselues but first from forme What cause haue you then to determine that they proceede from temperament and matter Theophrast They which soare no higher then the wing of common sense doe carie them will affirme that such functions and qualities spring from matter and temperament albeit forme hath the first place and preheminence we following these mens low pitch of conceit affirme that those qualities proceede from Matter and Temperament because they are effected by these as by instruments But what qualities and faculties I simply pronounce to be of forme those I affirme to haue no neede of the helpe of Instrument Philadelph Goe to then Are not matter and temperament which you propund as Instruments certaine furtherances forces of the efficient forme Theophrast No verely But as in any artificiall worke the Caruer or Smith is he which is the first and principall agent and who hath the power and faculty of acting which is his Art and strength of body but the Artificers instrument as Axe or Hammer is but an helper and in the instrument there is as it were a certaine borrowed helpe or force not which worketh but by which the worke is the better effected and to this end the well fashioned and sharpe Toole is a great furtherance euen so in like manner almost in the naturall working of things whereby they are brought to passe Forme is the first and chiefe efficient hauing in it the effecting power But Matter and Temperament are as helping instruments of the efficient cause and either of these to wit Matter and Temperament haue their power and faculty and an apt constitution by which the effect may more easely be brought to passe Therefore in euerie naturall body there are three efficient causes namely Forme Matter and Temperament euery of which haue their peculiar force whereby it worketh strongly or after a weake manner Forme of it selfe is the beginning of working neither doth it borrow any thing of the Instrument to haue being or the nature of beginning which commeth afterward as by accessarie meanes Forme therefore had the power and faculty of acting before such time as it acted by the Instrument euen as the Caruer before he worke any thing with his Toole hath ability and Art to effect the which faculty he taketh not from his Toole or Instrument Whereby it appeareth that the faculty which is naturally in euerie forme and which is called the property thereof is farre different from Matter and Temperament in force and vertue for a Caruer or Painter by his Science onely which is his faculty without the helpe of any Instrument can make an Image in his minde so in like manner the forme of a thing effecteth the thing without the helpe of Matter and Temperament And forasmuch as these three are mixed and conioyned in euery naturall body Formes can scarsly shew forth their forces apart and by themselues in effect but that therewith Matter and Temperament will expresse their supplie But on the contrary part Matter and Temperament cannot shew forth themselues without forme so that these in their seuerall kindes must be distinguished and not confounded CHAP. V. Philadelph YOur ternarie of Forme Matter and Temperament putteth me in minde of three principles which that great and ancient Philosopher Hermes Trismegistus hath deliuered that is to say Salt Sulphur and Mercurie which three hee appointeth as the onely naturall beginnings of all things created which agreeth not with Aristotles foure Elementarie principles How can these two opinions so different in number stand together Theophrast Aristotle had reason to appoint a quaternarie of Elements according to the number of the foure qualities hot colde drie and moyst as the first principles of all things as is to be seene in his second booke of Generation of liuing creatures Yet forasmuch as one can beget nothing of himselfe but three therfore three doe make one body by a compound made by a three-fold efficacie of the diuine word For God in the beginning as Moses testifieth made of nothing a Chaos deepe or waters which we please to call it animated with his spirit who being the great workmaister in the creation separated first light from darknesse and this Ethereall Heauen which we beholde as a quarta essentia or fourth eflence or most pure spirit or most spiritual simple created body Then be deuided waters from waters that is to lay the more subtill aterie and Mercuriall liquor from the more thicke clammy oyle-like or Sulfurous liquor After that Moses telleth vs that God separated from the more grosse waters the Earth which standeth apart by it selfe like Salt And thus in the bosome of the world God encluded these three simple bodies Salt Sulphur and Mercurie as the first formes of things Philadelph Doe the Philosophers the followers of Hermes exclude the Element of Fire in the composition of bodies elemented Theophrast In Genesis it is euidently to be seene that there is made mention of Heauen Earth and Water onely but of Fire and Aire no mention at all because these two are encluded vnder the other as vnder Heauen Fire and vnder the superiour waters Aire so that hereby it is plaine that there is no other fierie element but Heauen a fourth essence separated out of the more subtill matter and forme of the three elements which being so separated and extracted is no other thing but a pure Aetheriall and most simple fire most perfect and farre different from the three Elements as imperfect which Fire is the Author of all formes powers and actions in all the inferiour things of nature as the first in degree among the second causes and carieth it selfe like a Father toward his off-spring Philadelph What are the essences of these three Fire Aire and Earth Theophrast The first which is fire is a substance containing in it life and motion or the soule of the Elements The second which is Aire is a substance which hath in it the nourishing foment of life and the
of Iupiter who moueth about in 12. yeeres The seauenth Heauen is the Sphaere of Mars who signifieth his circular motion once in 12. yeeres The eight Heauen is the circle of the Sunne who goeth about the earth once in a yeere The ninth Heauen is that of Venus who maketh a reuolution once in 246. daies The tenth Heauen is the Orbe of Mercurie who moueth round about his circuit once in 330. daies The eleauenth being the lowest Heauen is that of the Moone who goeth about the earth once in 28. daies making in this manner 12. reuolutions in one yeere Thus you may perceiue the seuerall motions of the Heauens in their seuerall degrees Philadelph Shew me I pray you whether all these Heauens in generall or one more especiall is the cause of the procreation of the inferiour earthie and naturall bodies Theophrast Nunquā nimis dicitur quod nunquāsatis dicitur There is neuer too much spoken where the disciple is not weary in hearing Know therefore that as the Heauen which is called Primum mobile is the first of all motions which tendeth to place from which all other latter and succeeding motion as procreation alteration growing or augmentation and perishing or death doe come euen so that body which is carried about with a continuall motion and circuit must needes be the cause of all bodies procreated And it is a very ancient opinion of the Philosophers that the Sunne mouing Astrall influences is of greatest vertue and power which being placed by God in the middest of Heauen illumineth all things both aboue and also beneath it and with his beames maketh the whole world fruitfull euen to the very center of the same For as the fountaine of life in mans body is the center of his heart where that secret vitall spirit is contained from whence naturall heate doth spring heating illumining and quickning the rest of the members euen so the Sunne by his heate and light doth naturally quicken all the parts of the world both superiour and inferiour For in regard of his heate it is called the Heart of the world and in regard of his light it is called the eye of the world The Sunne is the most noble body of all things that are in the naturall Heauens and in the earth therefore in respect of the worthinesse thereof and vertuous power wherewith it is endued next vnto God it is called the parent of all things because the seminarie and formall vertue of all things is secretly comprehended therein Philadelph Then it seemeth that the Sunne by his continuall and yeerely course comming toward vs doth promote and set forward the procreation of things and going from vs doth cause their decay and perishing Theophrast It is very true which you say for it agreeth with Aristotle who determineth that the celestiall and mundane conuersion is the cause of those things which are begotten and which perish It is necessarie saith he that this whole world which compasseth the earth about be so continued with his superiour conuersions and motions that the whole vertue thereof may be gouerned thereby For that ought to be accounted the first cause from whence all things haue the beginning of motion And further saith he this cause is sempiternall neither hath it as touching place any determined end but is alwaies in the end Also in his booke de mundo hee calleth Heauen an Element farre differing from those foure knowne and common Elements which he affirmeth to be diuine and immortall and free from destruction But for as much as there is in the Heauens a double or two-folde reuolution and conuersion the one which is the most swift mundane motion which is finished in the space of 24. houres and the other whereby the seauen inferiour Orbes are turned backward by a contrary motion to that of the higher Heauen the first of these two going alwaies forward after one manner in a constant course without change cannot be the cause of life and death things so contrary But the latter carying about the wandring starres by the Zodiacke when it bringeth them to the North maketh the pleasant Spring and life of things but when it carieth these into the South it bringeth the fall of the leafe and the decay of things terrestriall By this perpetuall calculation of the Sunne and Starres the Heauen is maried to the Earth and the inferiour Elements doe ioyne with the superiour Philadelph Whatsoeuer is moued is moued of another What then is the cause of the generall motion of the Heauens in their seuerall Orbes Some haue thought that the celestiall bodies are moued of their proper formes Some according to Platoes opinion consent of the Philosophers haue denied them to be liuing creatures affirming that it is one of the greatest shew-tokens of life that those celestiall bodies haue the principall cause of their motion in themselues and that they stand not in neede of an externall mouer And for this cause not onely the most auncient Chaldean Astrologers but also the Chieftaines of the old Phisiologie as well Greekes as Egyptians as witnesseth Plato in his Cratilo and Epinomides and else-where haue thought that the Caelestiall Orbes haue life and Soule from whence motion proceedeth and that the whole world is quickned by an vniuersall Soule therein which they imagined to be sempiternall Yea this opinion was so setled in the mindes of the Atheniens that they condemned Anaxagoras of an irreligious conceit because hee durst affirme the contrary What say you to this Doe you agree to this Philosophie Theophrast I allow it not for it must be granted that God alone is the first mouer and chiefe cause of all motion and therefore men illumined with a more cleare light of the knowledge of God than the Philosophers had in stead of that imagined Soule of the world vnderstand a certaine created spirit which moued vpon the waters in the first creation which Spirit receiued power from God to quicken cherish and conserue all things in their kinde and order vntill the determined end of the same Therefore we may safely say that neither Heauen nor the Starres are animated as bodies organicall and for that cause cannot be meete habitacles for a Soule but are rather bodies regular and vniforme moued by a certaine naturall necessitie according to the wisedome of the Almighty For we know that God passeth the whole frame of the Earth Sea and Heauens who fulfilleth all in all And to preuent the great ruine thereof he hath of his great goodnesse and infinite wisedome appointed that generall Nature to defend and preserue this great worke by the vertue and moderation thereof And that by the continuall and yeerely reuolution of the eight Heauen and by the influences and vertues of the Starres Planets and Celestiall powers all things might be well gouerned and abide constant in their estate vntill the predestinated time of their dissolution And yet in such manner that God himselfe still ordereth all things in these secondarie offices according to
proportion is not a substance but the soule is a substance moreouer the soule is before the body and farre more excellent being the Queene of the same moderating and mouing it But the Harmony comes after his instrument whether it be Harpe or Violl neither hath it any commaund in the same it neither moueth nor moderateth it and so soone as by any occasion the consent of the well tuned strings is dissolued and ended the Harmony is also dissolued and vpon euery change by note it is either higher or lower but in the mixture and temperament of the parts it is otherwise For the soule appeareth not nor is any other then it was vpon the alteration of the temperature thereof And whereas the body is sometime changed vpon offence yet for all that the soule abideth albeit we see that the Harmony is distempered and out of course and euery temperament may at will be changed but no man can change his soule before life changeth Who then will say that Fortune is a harmony no not of the body thereto belonging which is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Disimilar because it hath not all his parts of one kinde and likenesse in each point Forme is a certaine composition of formes of the same kinde and that haue similitude among themselues which seeme to be so apt and knit together in themselues that they conspire together in one and doe agree without discord for it is ridiculous to thinke that the Soule or Forme doth consist of the bond and composition of the different parts as doth the subiect body But it must needes be that there is one simple Forme of the whole compound which differing from the Formes of the simple parts keepeth them sound whole and incorrupted in the totall This is proued by the large testimony of Aristotle in his sixt of Metaphisickes in these words or to this effect That which consisteth of any thing is so compounded that the whole vniuersall is one not like a heape but as a sillable a sillable is not the element it selfe neither is it the same that a and b is no more is flesh fire and earth The Elements dissolued these are not flesh nor sillable but the Elements are earth and fire therefore a sillable is not an Element or principle a vocall letter and mute but a certaine other thing so in like manner flesh is not onely fire and earth or hot and colde but also another thing Many other places Aristotle hath wherein he expoundeth himselfe more plainely But when he disputeth against Empedocles concerning the soule he sheweth why there is some new beginning and cause brought to the formes of simples affirming that simples especially such as are contrarie cannot be contained and conioyne in one except it be as it were by a very straight bond least they being dispersed should be soone distracted and so returne thither from whence euery of them proceeded Moreouer he writing concerning the soule against Plato sheweth by the same reason that if those things which are many and different doe conioyne into one and the same it must needes be that they are constrained so to conioyne by the force of another and to be contained least they passe away Whereby it is plainely vnderstood that as the body albeit compounded of many yet we call it one so we must say that the forme thereof is one and a simple forme Thus you see it followeth necessarily that the formes of compound bodies must be simple Philadelph Alexander saith that the body worketh by the soule euen as the earth by her waight is caried downward as if the soule were the Instrument of the acting body Theophrast But Aristotle is of a contrary opinion affirming that the bodies of all things as well of liuing things as of plants are the Instruments of the soule and were made for the same Philadelph Alexander subiecteth the soule and the whole forme of a thing to the body and maketh it inferiour to the same Theophrast But Aristotle and all the best Philosophers appoint the soule to be more excellent and farre superiour Philadelph Alexander teacheth that the body is the cause and beginning of all action and motion Theophrast But Aristotle collecting reasons against Empedocles sheweth why forme which he simply calleth nature is the cause and the beginning of the motion of all things To which of these will you encline to Alexander or to Aristotle which of these sway most with you If you regard not that famous name yet respect his reasons which if you finde more strong and euident then those of Alexander then embrace them Philadelph I rather subscribe to Aristotle then to Alexander but be it as you say that the forme of euery thing is a certaine simple substance and that it is the chiefe efficient cause of functions and faculties and more excellent then the body which it vseth as an instrument to execute those functions and offices yet neuerthelesse that same forme seemeth to come from the temperament of the body as a certaine simple force proceeding from temper and an accorded harmony of the subiect bodies Theophrast Is not that which Alexander calleth the forme of a naturall thing a substance I make no question but that Alexander and your selfe will and doe confesse it Which granted you will not denie that the temperature of the mixed Elements and the whole state and power of the subiect arising here-hence to be in the kinde of qualities Philadelph It must needes be so Theophrast But a substance cannot arise from one or moe qualities Philadelph It cannot in any wise Theophrast How then can it be that the forme of a thing should proceede from the mixture and temperament of qualities and that qualities alone should ingender a substance without the concourse and helpe of a substance Philadelph A mixture and temper of qualities is not made of quality alone but out of that confusion and mixture of such formes as are the Elements Theophrast But Alexander hath referred the formes of Elements vnto a kinde of qualities by reason whereof he maketh the forme of the compound to arise and spring from the qualities Philadelph For my part I assent not to Alexander herein but rather to Auerrhois who placed the formes of Elements in an ambiguous and doubtfull kinde What letteth then but that the forme of the whole compound may spring from the formes of simple subiects Theophrast Because so the forme shall not be simple but as the body is compound so also the forme shall be compound Philadelph I perceiue that as yet you vnderstand not any meaning Theophrast Why so Philadelph Because I am of opinion that a simple forme may arise out of the temperature of the subiect formes which albeit it be simple yet it may comprehend as it were in her bosome the formes of all things Theophrast Then all things whatsoeuer haue flowed together to the procreation of a naturall thing whether simple or compound bodies the same before such time as
are more farre distant then are the things which are most contrarie should mutually passe one into another I denie not but that one qualitie may be changed into another and one substance into another because they haue one common matter but that in like sort qualitie may be changed into substance no thought of mans minde can comprehend and containe Philadelph Giue mee leaue to propound against you that which is holden by some concerning this point who say that the power which is in the seede is encreased by little and little vntill it come to full perfection Theophrast But I pray you tell mee by what acting force and prouoking power doe they say that encrease is giuen Philadelph Alexander answereth you that first there is infused into the seed a certaine beginning of motion which by a force taken from the begetting acteth vntill it come to some end and vntill by a continuing encrease it hath perfected it selfe and as it were entring the race ceaseth not vntill it come to the marke and end thereof vnlesse it be forcibly stayed in the course Theophrast You obiect and say that there is giuen to the begetting seede a certaine force and beginning of motion Doe they vnderstand that this beginning of motion is power Philadelph Yes verily they doe Theophrast And doe they say that the same beginning which is power doth acte continually and that it doth proceede from the first entred natures to the last consumated whereunto nothing can be added which we denie to be the highest and most perfect Philadelph They doe so Theophrast And doe they constantly affirme that this power is a quality Philadelph They affirme that Aristotle saith so Theophrast But no quality can at the first and by it selfe act but euery action belongeth to the forme that hath gotten substance which is a certaine efficient beginning Philadelph They denie not this Theophrast Seeing therefore they say that power is encreased by little and little vntill a perfect forme be made to what forme shall it first of all be ascribed Philadelph You must herein answere your selfe for I can goe no further Theophrast Wee say that in seede there are onely three things namely Matter Forme and Power Doth then that action of power leade at the first to the forme of seede Philadelph Whereto else should it leade Theophrast But that cannot be Philadelph What is the cause Theophrast Because whatsoeuer acteth acteth to this end that he may make the Patient obiect like himselfe neither doth the forme which is in the seede intend any other thing but that it may generate another seed out of it selfe Philadelph I knew this well enough before but the consequence of the matter hath enforced me not to denie it Now therefore I giue place and yet I affirme that the power which is in seede doth encrease it selfe by his owne force neither doth it desire any externall helpe For albeit the same power is thought to be a quality yet is it of a more high degree then are others for the which cause Aristotle hath called the same a Naturall power because as it is partaker of quality so also after a sort it is also partaker of Nature Wherefore in my opinion who so saith that the same can doe any thing of it selfe shall vtter no absurdity Theophrast These are wonderfull shifts be of what opinion you will onely know this If power doe act at the first and by it selfe when it encreaseth and finisheth it selfe it bringeth no other thing to passe but such another power as it is it selfe neither can it though it be encreased bring forme out of it selfe Out of the seed as out of the subiect is ingendered a liuing creature or a plant but there was neuer any in the ranke of the best Philosophers which held that powers should make forme or that a liuing creature is generated by the force of seede Philadelph And why so Theophrast That which is not yet but shall be hereafter is not now simply in being but how can that which is not be said to beget any other thing How then thinke you can it come to passe that the power which is in seede should procreate forme if as yet the same forme be not in it Or that the seede which is not yet that liuing creature should effect a liuing creature For if any thing be to be begotten out of these there must be some other thing put of necessitie which in act may obtaine forme and which may be the first efficient and chiefe cause of this procreation The which when Aristotle deepely considered hee decreed that there was a two-fold nature in the procreation of liuing creatures and of their off-spring One more imperfect which is made in seede and is not yet Another more perfect which being in act is simply such an effectrix as it is in that from whence the seede did spring The place is in the second booke concerning the procreation of liuing creatures where he putteth a difference betweene Nature and Art in these words Art is the beginning and the forme of that which is effected but yet in another The motion of Nature is in that which is effected proceeding from another nature which in act obtaineth the forme Therefore he holdeth that a nature is in the seede by which it is made and moued and the efficient nature in that which is in act This sentence Simplicius hath expounded more largely in these words or to this effect the nature and cause of euery motion maketh a subiect like it selfe and not another for as the nature of man maketh a man so the nature of seede can make nothing but seede For how shall that properly make a man which is in the seede which as yet is not the nature of man before such time as the man be made If the nature of the seede desireth to be changed and to haue a liuing creature perfected then properly the efficient and next cause is the paternall and maternall nature for the forme goeth before the act in the father and mother according to the which forme that which is in power is brought to act And by this meanes the nature of that which is generated if it be said to be efficient it is so efficient that the same is therewithall made And that nature hath properly the force of effecting which is such in act because nature is the procreatrix of that which is like it selfe Thus Philadelph you see that the force of the seed which we say is called power cannot be turned into the forme of a liuing creature how well so euer it fitteth it selfe or adorneth it selfe but there must be present a certaine thing as is such in act Philadelph These things which you haue now vttered seeme in my Iudgement most true But before you finish this matter it is conuenient that you explaine one thing which all Philosophers haue approued namely that the forme of euery thing is brought forth out of the power of the subiect
Theophrast When the power which is in the seed that is to say when the preparation to bring in forme is come by daily encrease to full perfection it hath also obtained therewithall the forme of substance For forme necessarily followeth that perfection and neuer leaueth it For this cause Aristotle calleth Forme oftentimes by the name of Entelechia in regard of perfection either because it is an inseperable companion of perfect power or else because it doth fulfill and perfect it wholy Therefore as we say that perfection so also according to vsuall speech we say that forme is brought out of the power of the matter Philadelph Then it seemeth to me that forme is extracted out of the precurrent power no otherwise then act commeth out of the habit Theophrast The comparison which you haue made is fit to the purpose for by long custome and vse a Musitian or Harper hauing gotten a habit in deuiding his parts on his Instrument looseth not that habit though he fleepe but can readily when he awaketh shew his former skill according to his owne will Therefore as the act proceedeth from the habit or skill because the act cannot shew forth it selfe except the habit be first perfectly gotten so in like manner it fareth in the procreation of things For it is not Power that imprinteth the forme but an externall cause which notwithstanding being without the helpe of power should not haue strength enough of it selfe Philadelph I perceiue you well it is as if one hauing Science vseth it not yet when he hath will to make vse thereof he contemplateth and is in act a man of Science euen so what subiect so euer hath perfect power to beget a thing when the externall force of the agent commeth the same hath present action and forme And hereunto agreeth Aristotle who saith he which knoweth any thing if he haue his minde actually occupied in contemplation yet he keepeth his habit and hath not lost his Science in contemplating but doth rather amend and perfect it euen so that which hath receiued perfect power when the forme commeth putteth not off the quality of power but addeth thereto an ornament a perfection Thus you see I wel vnderstand you not peruerting your meaning I will now briefly repeate what hath beene spoken hetherto for my better memorie and also to let you see how well I haue obserued for my further knowledge that which at my request you haue deliuered to this effect following A briefe repetition of all that hath beene spoken Of all the things which the parent Nature hath brought forth the first constitution is made out of the inferiour and subiect matter and forme of the which two for as much as forme is farre the more excellent it is more often called forme then matter And as we doe see that the thing begotten is nothing permanent or stable but doth sometime fall and vanish away so that forme by which the thing did flourish cannot perpetually abide and cleaue to the matter but remoueth it selfe sometime and that very sodainly which shall be the destruction thereof But before forme came into matter it desired a certaine ornature and preparation of the same without the which it cannot enter there This preparation is called Power the which power is not so much as a portion nor the least mite of the approaching forme but onely a fore-running preparation or ordering of the matter Whatsoeuer hath begotten any thing is thought to haue employed and bestowed this power sometime by it selfe alone sometime with the seed or with a certaine Seminarie agreeing and answering thereto Therefore seeing power is a manifold and varying preparation of the body both out of those foure incorrupt beginnings of things which are the Elements with the temper made in the smallest proportion and wholy annexed together and a feat and comely conformation of the body with an apt coniunction of the parts therewith as also all commoderation and conueniencie of the naturall and in-set spirit this whole order of powers dependeth on the faculties and force of the seed and of him that cast the seed then when all preparation is fully finished which is when power is consumated then by a certaine naturall and ineuitable necessity the forme commeth and sheweth it selfe outwardly This forme is altogether simple without any composition of the formes of the subiects and yet is able to doe and further many things according to the seuerall faculties which it hath They which measure all things by the senses and haue an eye onely to the neerest cause contend and stifly holde that the forme is stirred vp and brought forth from out of the power of the matter which opinion they defend with strong arguments For the efficient or genitorie when he begetteth another thing of his name or kinde by himselfe or by the meanes of his seed or seminarie doth neither make nor yet put in the forme thereof but is the cause of this concourse onely namely that forme may be in the matter And this is that which is said to be the cause of the begotten and of the genitour which hath begotten But yet there is a more high most excellent workmaister who giueth forme outwardly by a certaine inspired motion This is the summe which hath bin hetherto spoken for my instruction Theophrast I commend your memory and collection in this repetition CHAP. IIII. Philadelph BY that which hath beene hitherto discoursed it appeareth that three things are in the composition of euery naturall thing to wit Matter Forme Temperament whereof two as principles namely Matter and Forme doe make euery thing but Temperament is onely in Matter which Matter is congealed and compacted out of the mixture of the first Elements of the world Now therefore declare whether the powers and forces of all things proceeded from these three and no more Theophrast Aristotle speaking of efficient causes propundeth some altogether without reason and some endued with reason and therefore saith Whatsoeuer things are the efficients of contrary works are partakers of reason and euery thing is deuoyd of reason which is the beginning of one worke onely hereupon I frame this argument Of the naturall causes and faculties which are without reason one cause is the beginning of one effect neither can moe or diuers effects proceede from one and the same but we obserue and see many effects and the same much different and vnlike of euery simple and naturall body therefore these cannot be referred to one common beginning but there must needes be many causes of these Philadelph Although this one beginning hath diuers causes and faculties yet I ascribe all those to Temperament except you shew vnto me that of these some doe proceede from Matter and some from Forme Theophrast First then I take this as granted from you that there are certaine forces and faculties in temperament Philadelph Should I denie that which is confirmed by the testimonie and opinions of all Philosophers Theophrast And
A DIALOGVE Philosophicall WHEREIN NATVRES SECRET CLOSET IS OPENED AND THE CAVSE OF ALL MOTION IN NATVRE SHEWED OVT OF MATTER AND Forme tending to mount mans minde from Nature to Supernaturall and Celestiall promotion And how all things exist in the number of three Together with the wittie inuention of an Artificiall perpetuall motion presented to the Kings most excellent Maiestie All which are discoursed betweene two speakers Philadelph and Theophrast brought together by Thomas Tymme Professour of Diuinitie SYRACH 43.32 There are hidden greater things then these be and we haue seene but a fewe of his workes LONDON Printed by T. S. for Clement Knight and are to be solde at his Shop in Paules Church-yard at the signe of the Holy-Lambe 1612. To the Right Honourable Sir Edward Coke Lord Chiefe Iustice of his Maiesties Court of Common Pleas Thomas Tymme wisheth all happinesse in this life and in the world to come true felicitie in Christ Iesus AS that famous Zeuxis another Apelles intending to limme in her naturall colours the picture of Iuno selected fiue of the most beautifull Virgins that were in all Agrigent that from the comely feature of those in each part he might portray a compleate and most amiable picture so in like manner right Honourable I purposing to set Dame Nature vpon the Stage of the world in each limme well fashioned out of Matter and Forme haue taken her lineaments from the Art and wisedome of the more learned sort of Philosophers that in all her parts so well as I could she might stand faire and well composed to the common view of such especially as can discerne and iudge a property not common to all For euery plummet is not for euery sound nor euery line for all leauels neither is it possible out of euery blocke to make the sculpture of Mercurie no more then it is possible for euery one without a conuenient Bucket to draw water from the depth of Iacobs Well But your Lordship being in all humane Science profoundly learned and of mature Iudgement as hath appeared by effect can with Protogenes discipher Apelles worke by the draught of one onely line and can by your sublimed wisedome discerne the misterie of Matter and Forme And to the end your Honour may the better feele my meaning herein I haue reduced as it were innumerable beames to one Sunne and many Riuers to one Fountaine abridging large discourses into a conuenient compendium and methode But seeing no Pomegranat can be so faire but that some one imperfect and rotten kernell may be found therein I humbly beseech your Honour to deale with such occurent faults as Lapidaries are wont to deale with precious stones who to hide a cracke or flaw doe set the same more deepe in gold So my right Honourable Lord let your Noble name and High reputation of learning and sage prudence shaddow and adorne my imperfections in this Treatise Wherein albeit you finde not an Eagles nest no more then Theseus did notwithstanding through faire promises he had long looked for it yet happily your Honour at the least shall finde a Wrenne and then at the last you may say you haue a Bird. Now fearing least I paesse the due limits of proportion as did the Myndians who made their gates greater then their Towne I cease to stay your Lordship from your Honourable affaires crauing pardon for this my boldnesse and beseeching God to increase your dayes and yeeres with desired health to your ioy and comfort and to the good of this Church and Common-wealth of great Britaine Your Honours most humble Thomas Tymme To the Reader THE Almighty Creatour of the Heauens and the Earth Christian Reader hath set before our eyes two most principall Bookes the one of Nature the other of his written Word By these we know that God was before all times infinitely one comprehending all things that now be in himselfe and being the beginning of Time created those things in number measure and waight adorning his worke most wonderfully with these three Instruments as with the first Formes And formed thus this vniuersall frame after the similitude of Vnitie in circular compasse in pure and meere simplicitie The wisedome of Natures booke men commonly call Naturall Philosophie which serueth to allure to the contemplation of that great and incomprehensible God that wee might glorifie him in the greatnesse of his worke For the ruled Motions of the Orbes the wonderfull workmanship of so many starrie Tents the connexion agreement force vertue and beauty of the Elements the scituation firmenesse and spreading of the Earth amidst the waters and so many sundry natures and creatures in the world are so manie interpreters to teach vs that God is the efficient cause of them and that he is manifested in them and by them as their finall cause to whom also they tend Yea the Naturall Motions which belong to all creatures euen to Vegetables casting their rootes downewards and their sprouts vpwards doe therein set forth the power and wisedome of the omnipotent Creator But the Mirrour wherein we may yet better behold God is Man a little World in whom shineth and is imprinted a Diuine Essence the like whereof is not to be found in any visible creature besides How necessarie is it then for men to consider the workes of God in his creatures And how much more necessarie is it to beholde their owne person and nature wherein there are almost as many meruailous workes of God as there are in the whole frame besides For what will it profit a man to measure the Vniuersall to compasse the whole Elementarie Region to know the things in them and their nature and in the meane time to be ignorant of himselfe For albeit a generall knowledge of all the creatures of this visible world will greatly helpe to leade man to the knowledge of God the Creator yet he shall neuer be able to know him well if with all he know not himselfe Plato searching by the meanes of Motion what was the substance nature and immortalitie of mans Soule attained to the vnderstanding of the Diuine Essence Aristotle also taking the same way acknowledgeth that he knew God vnder the name of the first Mouer who is perpetuall and immoueable But the wisedome Supernaturall called Theologie reuealed in the written word of God being farre more excellent then all naturall Philosophie sublimeth our spirits through the light of the diuine Spirit to mount as it were by Iacobs ladder with Phoenix wings from the things of Nature to Celestiall and Diuine things whereby we haue a light and bright vnderstanding If man had not sinned the booke of Nature would haue sufficed to haue kept him alwaies in the knowledge obedience of God his Creator For then he should himselfe haue carried that Booke whole perfect imprinted in his heart and minde neither should his Soule haue needed any other Teacher to know it selfe but it selfe should haue clearely beheld and contemplated it selfe so long as she
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
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
comprehend by any certaine reason Yet it is mans duty being set vpon the opâ—n Stage of this world to take a view of all the creatures of God to him knowne to search after such hidden causes therein soberly that he may magnifie the most omnipotent and wise Creatour of Nature CHAP. II. Philadelph YOu hauing spoken afore of the celestiall motions it resteth that you say somewhat concerning Water motion Therefore shew mee now I pray you the cause of the Seas motion wherein I haue observed a great diuersity somtime ebbing and somtime flowing one while calme and another while turbulent Theophrast The Sea in generall hath three degrees of motion the one calme and quiet continually as in that Archipelagus called Mare pacificum and Mare delzur which is seldome troubled with tempest that M. Anthonie Pigafetta sometime Knight of the Rhodes and one that did accompanie Magelanus in his first voyage and enterie into this Sea vpon the first discouery thereof testifieth that hee with his company sailed therein 4000. leagues in the space of three moneths and 20. daies In all which time being without sight of land they had no misfortune of winde nor of any other tempest Another degree of motion is in these parts of the Ocean called the Spanish Seas which doe moue and swell with surging waues like mountaines in such wise that the top Mast of one Ship going before another cannot be seene of the follower being as it were in a valley betweene two water hils In these Seas Ships cannot saile neere together least they fall foule one vpon another Otherwise in these Seas the passage is lesse perillous then in the narrow Seas for that the billowes waues of these goe whole and breake not the Sea in that channell being so deepe that a whole dry-fat of line may with a Lead be sunke therein without finding any bottome A third degree of motion is in that part of the Ocean commonly called the narrow Seas which coasteth Northward vpon England Scotland and Ireland and toward the South vpon Fraunce Flanders and so along the trade toward the the East from the West these Seas are sometime calme sometime by occasion of tempest very rough turbulent for that the passage of the Sea in that channell is interrupted with rockes and sands to the great hazard of them that saile therein Philadelph But for so much as the Sea is euer in motion either ebbing or flowing shew me I pray you the cause of such naturall and inter changeable motion which keepeth time and tide twise in 24. houres from East to West and from West backe againe to the East in the circumference of the whole Globe of the Earth Theophrast I finde in Writers such variety of opinion concerning this motion that I know not certainly what to determine to content you yet to giue you the best satisfaction I can herein you shall haue my conceite which neuerthelesse I submit to the iudgement of the more learned in Natures Schoole I suppose that there are two principall causes of the ebbing and flowing of the Sea The one supernaturall the other naturall The supernaturall and diuine cause is God who in the creation of all things by his spirit which he created as witnesseth Tertullian was the inspirer and animater of the whole vniuersall which Spirit serued the will of the Creatour as an Instrument to giue such motion to the Sea as wee see it hath appointing it bounds which it cannot passe without the will of the most mighty Commaunder Another naturall cause beside that created Spirit whereof Moses speaketh calling it the Spirit of God Iob expresseth by the similitude of Fire put vnder a Pot saying It is God which maketh the Sea to boyle like a Pot. Hereof I gather that there is a naturall fire of two sorts One in-set contained in the Marine Salt for the Sea generally is Salt euen to the North. And Salt as witnesseth Plinie yeeldeth the fatnesse of oyle and oyle by a certaine natiue heate is of property agreeing to fire And Iosephus Quersitanus and Christoferus Parisiensis affirme that Salt is both animall and vegetall hauing life in it as the radicall Balsam of Nature and to be the first mouing thing in the same which maketh to grow and to multiply and therfore serueth for the generation of all things so as with the Poets and ancient Philosophers it may be said that Venus the mother first beginner of all generation is begotten of the salt spume of the male For which cause Venus was called by the Greekes Aligines as affianced to the salt Sea The other naturall Fire the cause of the Sea flowing and ebbing is forraine or externall And this also is of two sorts One subterraneall which is as fire vnder a boyling pot For the earth hath more fire in it then hath water which fire lieth hidden in stones till it be beaten out with steele This subterraneall fire doth also cause the motion of the Sea being of substance liquide fluible moueable and altogether a passiue subiect to acting fire And when it beginneth to runne any way the precedent part therof by reason of the continuation cleauing together is thrust forward by the follower according to this sentence Vndam vnila sequitur one water followeth another Thus the Sea passeth to and againe from one Gulph to another For there are two Gulphes caused by two vast continents the one comprehending all Asia Africa and Europe and that other America Which two continents deuide the whole Sea into two parts of the world opposite one to the other East and West These two Gulphes rest at no time but like as Sea monsters doe they breath to and againe vntill the one haue engorged the other so full that it is compelled to pay vnto his lender backe againe that which is borrowed And thus the Sea hauing a naturall impotencie to stay it selfe in rest suffereth a certaine reciprocall motion into and out of it selfe without intermission which motion Aristotle calleth Talantosin The other externall heate causing the ebbing and flowing of the Sea is that which proceedeth from the Moone which Aueroes calleth the Lady and Mistresse of the Sea who by her beames and influences maketh the Sea hot and by the same heate doth beget exhalations in it wherewith when the Sea swelleth it floweth to the shoare and Sea bankes fulfilling the Hauens with Tide And the same exhalations being diminished and abated the Sea againe setteth in it selfe Therefore when by the Moones ascention and approaching to the South her light and heate is encreased then doth she make the waters to swell and flow But when she descendeth and enclineth to the Horizon her heate being by little and little diminished the waters doe fall and abate Thus all these causes working together the Sea doth moue in waight number and measure according to the ordinance of the Almighty Philadelph Lewes Vertomannus in his booke concerning Nauigation into East India affirmeth that the
Nature Yet hauing an insatiable desire thereto at the last because he could not perceiue the reason why the Sea caused seauen Tides in one day at the sttraight of Nigront he cast himselfe into the Sea vttering these words Quoniam Aristoteles mare capere non potest capeat Aristotelem mare that is because Aristotle cannot comprehend the Sea let the Sea comprehend Aristotle A iust iudgement vpon man when he seeketh to be wise without God and his word Salomon saith Man cannot finde out the worke that is done vnder the Sunne Man laboureth to seeke it but cannot finde it The Sciences inuented by mans wit are more varying then the skinne of the Camelion more contrary then the Elements more perillous then the Sea more light then the windes more intricate then a laborinth and more obscure then darknesse Philadelph It is true which you say yet haue you not answered the reasons of Copernicus and Cusanus whose opinions are also confirmed by Heraclides Ecphantes and by Nicetus Syracusanus and some others Theophrast My digression from your question is not altogether impertinent and from the matter But now I come to answere Cusanus and Copernicus with reasons not taken out of humane Philosophie which as I haue said is vncertaine the greatest Philosophers disagreeing among themselues which caused in their Schooles diuers Sects as the Scaeptickes Pyrrhonickes Academickes Peripatetickes Platonists Stoickes Epicures Pythagorians and others who as in opinion so also they differed in name I say I will bring you no deceitfull Philosophie but that which is diuine and infallible proceeding from the wisedome and mouth of that great God who is the Creatour of the Heauens and Earth who onely is true and euery mortall man a lyar Heare therefore what the Prophet Dauid being diuinely inspired speaketh concerning the motion of the Sunne in his Sphaere He commeth forth saith he as a Bridegroome out of his Tabernacle and reioyceth as a mighty man to runne his course his going out is from the end of the Heauen and his circuit is to the end of the same and nothing is hid from the heate thereof If the Sunne and Moone moued not in their Sphaeres Ieshua should in vaine haue required of the Lord the stay of their motions till he were auenged of his enemies saying Sunne stay thou in Gibeon and thou Moone in the valley of Aialon The which came to passe as a miracle contrary to the course of Nature and the Sunne abode and the Moone stood still c. So that one day was so long as two naturall dayes at that time It was also supernaturall and a miracle that the Sunne contrarie to his naturall motion and course was retrograde in his Sphaere going backward ten degrees as appeared by the shadow of Ahazes Dioll But as touching the Earth it hath no motion at all naturally as hath the Heauens For God saith the Prophet hath founded it vpon the Seas and established it vpon the flouds so that it should neuer moue The Earth accidentally may haue some violent motion when God is angry with man for sinne at which time the Earth shall tremble and quake and the foundations of the mountaines shall moue and shake Let therefore these Diuine warranties and euidences of sacred Scripture suffice to confound mans vaine inuention fond imagination concerning the stability of the Heauens and motion of the Earth And to make plaine the demonstration vnto you that the Heauens moue and not the earth I will set before you a memorable Modell and Patterne representing the motion of the Heauens about the fixed earth made by Art in the immitation of Nature by a Gentleman of Holland named Cornelius Drebble which instrument is perpetually in motion without the meanes of Steele Springs waights Philadelph I much desire to see this strange inuention Therefore I pray thee good Theophrast set it here before me and the vse thereof Theophrast It is not in my hands to shew but in the custody of king Iames to whom it was presented But yet behold the description therof here after fixed Philadelph What vse hath the Globe marked with the letter A Theophrast It representeth the Earth and it containeth in the hollow body thereof diuers wheeles of brasse carried about with mouing two pointers on each side of the Globe doe proportion and shew forth the times of dayes moneths and yeeres like a perpetuall Almanacke Philadelph But doth it also represent and set forth the motions of the Heauens Theophrast It setteth forth these particulars of Celestiall motion First the houres of the rising and setting of the Sunne from day to day continually Secondly hereby is to be seene what signe the Moon is in euery 24. houres Thirdly in what degree the Sunne is distant from the Moone Fourthly how many degrees the Sunne and Moone are distant from vs euery houre of the day and night Fiftly in what signe of the Zodiacke the Sunne is euery moneth Philadelph What doth the circumference represent which compasseth the Globe about marked with this letter C Theophrast That circumference is a ring of Cristall Glasse which being hollow hath in it water representing the Sea which water riseth and falleth as doth the floud and ebbe twise in 24. houres according to the course of the tides in those parts where this Instrument shall be placed Whereby is to be seene how the Tides keepe their course by day or by night Philadelph What meaneth the little Globe about the Ring of the glasse signed with this letter B Theophrast That little Globe as it carrieth the forme of a Moone cressent so it turneth about once in a moneth setting forth the encrease and decrease of the Moones brightnesse from the wane to the full by turning round euery moneth in the yeere Philadelph Can you yeeld me any reason to perswade me concerning the possibility of the perpetuity of this motion Theophrast You haue heard before that fire is the most actiue and powerfull Element and the cause of all motion in nature This was well knowne to Cornelius by his practise in the vntwining of the Elements and therefore to the effecting of this great worke he extracted a fierie spirit out of the minerell matter ioyning the same with his proper Aire which encluded in the Axcltree being hollow carrieth the wheeles making a continuall rotation or reuolution except issue or vent be giuen to the Axeltree whereby that imprisoned spirit may get forth I am bolde thus to conjecture because I did at sundry times pry into the practise of this Gentleman with whom I was very familiar Moreouer when as the King our Soueraigne could hardly beleeue that this motion should be perpetuall except the misterie were reuealed vnto him this cunning Bezaleel in secret manner disclosed to his Maiestie the secret whereupon he applauded the rare inuention The fame hereof caused the Emperour to entreate his most excellent Maiestie to licence Cornelius Bezaleel to come to his Court there to effect the like Instrument for him