Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	think_v	4,338	5	3.9369	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01683	The mirror of alchimy, composed by the thrice-famous and learned fryer, Roger Bachon, sometimes fellow of Martin Colledge: and afterwards of Brasen-nose Colledge in Oxenforde. Also a most excellent and learned discourse of the admirable force and efficacie of art and nature, written by the same author. With certaine other treatises of the like argument; Speculum alchemiae. English	Bacon, Roger, 1214?-1294.; Bacon, Roger, 1214?-1294. De secretis operibus artis et naturae. English. aut; Khālid ibn Yazīd al-Umawī, 7th cent.; Simon, of Cologne, d. 1442?.	1597 (1597)	STC 1182; ESTC S100517	44,892	89

Creatures and in this poynt all wise men agree and for this cause sicke folkes are suffered to see playes and pleasaunt thinges are brought vnto them yea oftentimes following theyr humour wee giue them many contrary thinges because the affection and appetite of the soule ouercommeth sicknesse Nowe forsomuch as the truth must in no wise bee empayred wee are diligently to consider that euery Agent not onely substances but likewise Accidens of the third kinde of Qualities worketh a vertue and maketh an apparance in the outward nature and that there are certain sensible vertues in things This therefore may worke a vertue and kinde out of it selfe and the rather because it is more excellent then other corporall things but cheesely for the worthinesse of the soule And men do not exercise only through heat but their spirits are stirred vppe within them as they likewise are in other liuing creatures And we see that some creatures are changed and do change such things as are obedient vnto them as for example The Basiliske slaieth a man if it doo but beholde him the wolfe maketh a man hoarse if it spie him first and the Hyena as Solinus reporteth in his wonders of the worlde and other Authors will not suffer a dog to barke within his shadow Yea Aristotle sayth in his booke of Vegetables that the frutes of the female Palme trees wax ripe by the smell of the male Palmes and in some regions Mares conceiue with yong through the very sent of the horses as Solinus recordeth and many such things happen through the kinds and vertues of creatures and plants euen many strange wonderfull things as Aristotle affirmeth in his booke of Secrets Now if plants and liuing creatures cannot attaine vnto the excellencie of mans nature they shall much lesse be able to worke vertues kinds and sende foorth colours for the alterations of bodies without them whereupon Aristotle saith in his booke of Sleep Watching that if a menstrous woman beholde her selfe in a looking glasse shee will infect it so that there will appeare a cloude of bloud And Solinus reporteth that in Sythia there are women which haue a double Ball or Apple in one eye which caused Ouid to say Nos quoque pupilla duplex who when they are angry slay men with the very looking on them And we know that a man of an ill complexion hauing some contagious disease as the leprosie or falling-sicknesse or a sharpe ague or very bad eyes and the like poysoneth and infecteth others that are in his company but contrariwise men of a good and healthie complexion especially yong men do comfort others and make men ioyfull with their presence which commeth to passe by reason of their delicate Spirits theyr holsom and pleasant vapours their kindly natural heate I say it is by meanes of the spirits and vertues which proceede from them as Galen teacheth vs in Techin And these things become hurtful if the soule be corrupted with many grosse sins beeing coupled with a diseased body of an euill complexion and in like case is it if there be a feruent appetite and vehement desire to hurt and mischiefe For then the nature of the complexion and soundnesse woorketh more forcibly by the cogitations of the soule and longing desires that it hath For which cause the Leper that earnestly wisheth and with exceeding carefulnesse intendeth to infect some body that standeth before him doth both more speedily and dangerously infect him then he could haue done if he had not before hand thought hereof desired and purposed it For Nature as Auicen teacheth in the foresayde places obeyeth the thoughts and vehement desires of the Soule yea there should bee no operation at all in men if the naturall vertue in the members did not subiect it selfe to the thoughts and desires of the soule For as Auicen teacheth in the thirde of the Metaphysickes the first moouer is a thought and the next a desire conformable to the thought And last of all the vertue of the Soule in the members which yeeldeth obedience to the desire and thought and that both in euill and good VVhereupon when these thinges are to bee seene in a man a good complexion health of bodie youth beautie comly proportion of the members and a Soule free from sinne an earnest thought and vehement desire to someworke then whatsoeuer may be effected by the kinde and vertue of man by the spirits and naturall heate it must of necessitie be more forcibly and throughly wrought by these such like Spirites Vapours and influences then if anie of these were wanting especially if there bee an earnest desire and forcible intention So then many straunge matters may bee brought to passe by the woordes and workes of man when all the forenamed caules doo concurre and meete together for wordes proceede from within by the thoughts of the Soule and desire commeth by the motion of the Spirites heate and vocall arterie And the generation of these thinges hath open wayes through which is a great passage of Spirits heate euaporation vertue and kindes which may bee made by the Soule and heart By reason whereof there are alterations and chaunges made in thinges spirituall other things beeing answerable by words according to that naturall power which is due vnto them For wee see that by reason of these and such like arteries gaspings and yawnings and many resolutions of the Spirites and of heate arise from the heart in the inwarde partes which sometimes hurt vs when they proceede from a crazie body that is of an euill complexion and againe they greatly profite and comfort vs when they come from a pure and sound bodie of a good complexion In like sort therefore there may be some naturall operations in the generation and pronunciation of woordes with an intent and desire of working so that not without good cause we vse to say that a linely voyce is of great efficacie not because it hath that vertue which the Magitians dreame of or that it is able to make and alter as others thinke but because it is as nature hath ordained We must therefore be verie circumspect in these things for a man may easily tread awry and many erre in both partes Some denie that there is any operation but others exceede and flie vnto Magicke And hence it is that there are so many bookes in the worlde of charmes and characters praiers coniurations sacrifices and such like that are meere Magicke as the booke of the offices of Spirits the book of the death of the Soule the booke of Art notorie and infinite more of the same kinde that containe not in them the power of Art or Nature but are wholy stuffed with the idle denises of vaine magitians Yet it must be remembred that many bookes are ascribed to Magitians which in truth are not such but containe in them the excellencie of wisdome Now amongst these which are suspected and which not euerye mans particular experience shall instruct him

THE Mirror of Alchimy Composed by the thrice-famous and learned Fryer Roger Bachon sometimes fellow of Martin Colledge and afterwards of Brasen-nose Colledge in Oxenforde Also a most excellent and learned discourse of the admirable force and efficacie of 〈◊〉 〈◊〉 written by the same Author With certaine other worthie 〈◊〉 〈◊〉 the like Argument Vino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Richard 〈◊〉 1597. The Preface IN times past the Philosophers spake afters diuers and sundrie manners throughout their writings sith that as it were in a riddle and cloudie voyce they haue left vnto vs acertaine most excellent and noble science but altogither obscure and without all hope vtterly denied and that not without good cause VVherefore I would aduise thee that aboue all other bookes thou shouldest firmly fixe thy mind vpon these seuen Chapters conteining in them the transmutation of mettalls and often call to minde the beginning middle and end of the same wherein thou shalt finde such subtilitie that thy minde shal be fully contented therewith The Mirrour of Alchimy composed by the famous Fryer Roger Bachon sometime fellow of Martin Colledge and Brasen-nose Colledge in Oxenforde CHAP. I. Of the Definitions of Alchimy IN many ancient Bookes there are found many definitions of this Art the intentions wherof we must consider in this Chapter For Hermes saith of this Science Alchimy is a Corporal Science simply composed of one and by one naturally conioyning things more precious by knowledge and effect and conuerting them by a naturall commixtion into a better kind A certain other saith Alchimy is a Science teaching how to transforme any kind of mettall into another and that by a propermedicine as it appeareth by many Philosophers Bookes Alchimy therefore is a science teaching how to make and compound a certaine medicine which is called Elixir the which when it is cast vpon mettals or imperfect bodies doth fully perfect them in the verie proiection CHAP. II. Of the naturall principles and procreation of Minerals SEcondly I will perfectly declare the naturall principles procreations of Minerals where first it is to be noted that the naturall principles in the mynes are Argent-uiue and Sulphur All mettals and minerals whereof there be sundrie and diuers kinds are begotten of these two but I must tel you that nature alwaies intendeth and striueth to the perfection of Gold but many accidents comming between change the mettalls as it is euidently to be seene in diuers of the Philosophers bookes For according to the puritie and impuritie of the two aforesaide principles Argent-uiue and Sulphur pure and impure mettals are ingēdred to wit Gold Siluer Steele Leade Copper and Iron of whose nature that is to say puritie and impuritie or vncleane superfluitie and defect giue eare to that which followeth Of the nature of Golde GOld is a perfect body engendred of Argent-uiue pure fixed cleare red and of Sulphur cleane fixed red not burning and it wanteth nothing Of the nature of Siluer SIluer is a body cleane pure and almost perfect begotten of Argent-uiue pure almost fixed cleare and white of such a like Sulphur It wanteth nothing saue a little fixation colour and weight Of the nature of Steele STeele is a body cleane imperfect engendred of Argent-uiue pure fixed not fixed cleare white outwardly but red inwardly and of the like Sulphur It wanteth onely decoction or digestion Of the nature of Leade LEade is an vncleane and imperfect bodie engendred of Argent-uiue impure not fixed earthy drossie somewhat white outwardly and red inwardly and of such a Sulphur in part burning It wanteth puritie fixation colour and fiering Of the nature of Copper COpper is an vncleane and imperfect bodie engendred of Argent-uiue impure not fixed earthy burning red not cleare and of the like Sulphur It wanteth purity fixation and weight and hath too much of an impure colour and earthinesse not burning Of the nature of Iron IRon is an vnclean and imperfect body engendred of Argent-uiue impure too much fixed earthy burning white and red not cleare and of the like Sulphur It wanteth fusion puritie and weight It hath too much fixed vncleane Sulphur and burning earthinesse That which hath bene spoken euerie Alchimist must diligently obserue CHAP. III. Out of what things the matter of Elixir must be more nearly extracted THe generation of mettals as well perfect as imperfect is sufficiently declared by that which hath bene already spoken Now let vs returne to the imperfect matter that must be chosen and made perfect Seeing that by the former Chapters we haue bene taught that all mettalls are engendred of Argent-uiue and Sulphur and how that their impuritie and vncleannesse doth corrupt and that nothing may be mingled with mettalls which hath not beene made or sprung from them it remaineth cleane inough that no strange thing which hath not his originall from these two is able to perfect them or to make a chaunge and new transmutation of them so that it is to be wondred at that any wise man should set his mind vpon liuing creatures or vegetables which are far off when there be minerals to bee found nigh enough neither may we in any wise thinke that any of the Philosophers placed the Art in the said remote things except it were by way of comparison but of the asoresaid two all mettals are made neither doth any thing cleaue vnto them or is ioyned with them nor yet chaungeth them but that which is of them and so of right wee must take Argent-uiue and Sulphur for the matter of our stone Neither doth Argent-uiue by it selfe alone nor Sulphur by it selfe alone beget any mettall but of the commixtion of them both diuers mettals and minerals are diuersly brought foorth Our matter therefore must bee chosen of the commixtion of them both but our finall secrete is most excellent and most hidden to wit of what minerall thing that is more neere then others it shuld be made and in making choise hereof we must be very warie I put the case then y t our matter were first of all drawne out of vegetables of which sort are hearbs trees and whatsoeuer springeth out of the earth here wee must first make Argent-uiue Sulphur by a long decoction from which things and their operation we are excused for nature herselfe offereth vnto vs Argent-uiue and Sulphur And if wee should draw it from liuing creatures of which sort is mans bloud haire vrine excrements hens egs and what else proceede from liuing creatures wee must likewise out of them extract Argent-uiue and Sulphur by decoction frō which we are freed as we were before Or if we should choose it out of middle minerals of which sort are all kindes of Magnesia Marchasites of Tutia Coppres Allums Baurach Salts and mary other we should likewise as asore extract Argent-uiue and Sulphur by decoction frō which as from the former wee are also excused And if we should take one of the seuen spirits by it selfe as Argent-uiue

desire according as they are disposed togither In all these neither Physicall reason nor Art nor naturall power hath anye place and for this cause it is more abhominable sith it contemneth the lawes of Phylosophie and contrarie to all reason inuocateth wicked Spirites that by theyr helpe they may haue their desire And herein are they deceyued that they thinke the Spirits to bee subiect vnto them and that they are compelled at mens pleasures which is impossible for humane force is farre inferiour to that of the Spirites And againe they fowly erre to dreame that the cursed spirits are called vppe and figured by vertue of those naturall meanes which they vse Moreouer they notoriously offende when they goe about by inuocations deprecations and sacrifices to appease them and vse them for the benefite and commoditie of man For this were without all comparison more easie to bee attayned at the handes of God or of good spirites But vet the malignaunt spirits will not yeeld vnto vs in those things which are very hurtfull and daungerous saue so farre forth as it pleaseth God who ruleth and gouerneth mankinde for the sinnes of men to permit and suffer them These wayes and meanes therefore are besides the rules and precepts of Wisedome nay rather they are contrarie vnto them and the Phylosophers did neuer make account of them Now concerning Charmes Characters and such like trumperies that are vsed in these dayes I adindge them to bee all false and doubtfull For some are without all shewe of reason whereof the Philosophers haue made mention in the woorkes of Nature and Art to the ende they might conceale secrets from the vnworthie as if it were altogither vnknowne that the Load-stone could attract Iron and one desirous to woorke this feate before the people shoulde make Characters and pronounce Charmes that by this meanes he might bring it to passe this worke of his should be erroneous and deceitfull After this maner there are many thinges hidden in the Philosophers bookes wherein a wise man must beware that neglecting the Charmes and Characters he onely attend and make tryall of the worke of Nature and Art And then he shall perceyue things liuing and without life to concurre and agree in Nature for the conformitie and likenesse of their Natures and not by vertue of the Charme or Character whereas the simple people suppose manie things to bee wrought by Magicke which are nothing else but the secretes of Art and Nature Yea the Magitians themselues doo vainelie repose such confidence in theyr Charmes and Characters as though they should receyne power from them that in the meane time they sorsake the woorke of Arte and Nature And by this meanes both these kinde of men are depryued of the benefite of VVisedome theyr owne follye so constrayning Neuerthelesse there are certaine deprecations long since sramed and instituted by faithfull men or rather ordained by God himselfe and his Angels that may retaine their pristine and ancient vertue as it is yet to bee seene in many Countreyes where they make certain prayers ouer Iron red hot ouer the water of y e riuer such like there by to approue the innocent and cōdemne the guilty and these things are thought to be brought to passe by the authority of the prelates For euē the priests them selues do vse Exorcismes as we may reade in the consecration of blessed water and the old law of the water of purification whereby adultery breach of wedlock was fifted out And ther are many other such like things But as for those things that are contained in the Magicians books we must vtterly reiect them though they bee not altogether deuoyde of truth because they be so stuffed with fables that the truth cannot be discerned from fal shoold So that we must giue no credit to such as say that Solomon and other learned men made them for these bookes are not receiued by the authoritie of the Church nor of wise men but by Seducers that take the bare ietter and make newe bookes themselues and fill the world with their new inuentions as daily experience teaeheth vs. And to the ende men might be the more throughly allured they giue glorious titles to their workes and foolishly ascribe them to such and such Authors as though they spake nothing of themselues and write base matters in a lostie stile and with y e cloke of a text do hide their own forgeries But as for Characters they are either words vnder the sorme of some letters containing in them the matter of a praver or else they are made sor the seruice and worship of certaine Stars at speciall times Of Characters in the first sence we are to iudge in the same sort as we did of prayers but as for these latter figures and Characters it is well knowne that they haue no vertue nor efficacie at all vnlesse they be sramed in their proper seasōs For which cause he that maketh them as he findeth them in the books obseruing only the figure wherein he solloweth his sampler is iudged by al wise men to do iust nothing But contrariwise he that worketh according to the aspect of the heauens in due constellations is able not onely to dispose of his Characters but euen of all his works as well artificiall as naturall agreeable to the influence of the heauen Neuerthelesse for so much as it is very difficult to perceiue the certainty of heauenly bodies many are ouertaken with grosse errors few there are that can truly profitably order any thing And hence it is that the common Mathematicians iudging and working by Magick Starres and by workes as it were iudgements at choyse times become nothing famous although they bee right cunning and throughly acquainted with the Arte and are able to bring many things to passe But it must not bee forgotten that the skilfull Phisition and any other of what profession soeuer may to good purpose vse Charmes and Characters though they bee fained after the opinion of Constantinus the Phisition not as though Charmes and Characters coulde worke any thing but that the Medicine might bee the more willingly and readily receyued and that the minde of the patient might bee excited become more confident and bee filled with ioye for the Soule thus affected is able to renue many things in his owne bodie insomuch that it may recouer his former health through the ioy and hope it hath conceiued If therefore the Physition for the magnifying of his worke doo administer any such thing that his patient may not dispayre of his health it is not to bee abhorred if wee will credite the sayde Constantinus For hee in his Epistle of those things which may be hanged about the necke graunteth that Charmes and Characters may thus bee vsed and in this cause defendeth them for the soule hath great power ouer the body through his strong and forcible operations as Auicennae sayth in his Bookes of the Soule and in his eight booke of liuing

Oyles as commeth to our hands bee reckoned among Seeny seede which must bee separated from the water or Oyle wherein it is purged Moreouer the oyle is putrified as thou knowest by braying it with drying things as with salt and vitriall and by burning it though passion arise from the contrarie and afterward it must bee sublimed vntill his oylinesse be quite taken away and that the water bee like Sulphur or Arsenicke in the minerals for it may be prepared in the same maner that they are Neuerthelesse it were better to decoct it in waters of a temperate sharpenesse vntill it bee purged or made white And yet there is another profitable concoction in a dry or moyst fire where distillation must bee renued if you would haue your worke come wel to passe and the matter rectified of which rectification the last signes are to bee white and cleare as Christall And where 's other things grow black in the fire this waxeth white is purified and euen shineth againe through the notable clearnes brightnes that is in it Of this water and earth is Argent-uiue engendred being not vnlike the Argent-uiue that is in the Mynes Now when the matter is waxed hot after this maner it is cōgealed but the ayrie stone which is no stone must be put into a Pyramis in a warme place or if you think good into the belly of a horse or oxe and so be changed into a sharpe feuer And when it hath passed frō this itno 10. and from that into 21. so that the lees of the oiles are dissolued in their water before it be separated they do so often reiterate dissolution distillation til at length it be rectified And here endeth this intention But thou must remēber that whē thou hast made an end thou art then to begin a new againe Now will I hide an other secret from thee Prepare Argent-uiue by mortifying it with the vapour of Steele for Margarites and with the vapour of Lead for the stone Iber and rubbe it with drying things and atraments and such like as before and boyle it this done let it be sublymed is for vnion 10. if for rednesse 21. vntill the moysture bee consumed in it Neither is it possible that the humiditie shoulde bee separated for the vapour as the foresayde oyle because it is very strongly commixt with his drie partes neither doth it set any bound as we haue already taught in the foresaid mettals In this chapter thou maist easily bee deceiued except thou perfectly vnderstand the signification of the words Now it is high time obscurely to intreat of the third chapter to the end thou maist behold the very key of the worke thou lookest for The calcined bodie is sometime put to which is done to this end that the moysture in it might be consumed by salt and Sal Armeniack and Vineger and againe sometime it is nourished with Argent-uiue and sublimed by them till it remaine as pouder These then are the keyes of the Art Congelation Resolution Induration Proiection and this is both the end and the beginning but as for purification distillation separation sublimation calcination and inquisition they are fellow-workers with the former and now thou maist sit downe and take thine ease Sixe hundred and two yeares of the Arabians being accomplished thou didst aske me of certaine secrets Take therfore the stone and congeale it with a gentle boyling and strong contrition but without sharpe things And in y e end mixe it a little with sweete water and make a laxatiue medicine of seuen things if thou think good or of sixe or of fiue or of as many as thou wilt but my mind is content with two whereof the better shall be in sixe rather then any other proportion or there abouts as experience may teach you Neuerth elesse resolue the gold by the fire restraine it better But if you wil beleeue me you ought to take but one thing This is a secret of Natures secrets able to worke wonders It being therfore mixed with two things or more in number or with the Phoenix which is a worthie creature at the fire incorporated by a strong motion and that hereunto you putte warme liquor foure or fiue times you shall be maister of your hearts desire But afterward the celestiall nature is weakened and waxeth feeble if thou poure warme water into it three or fouretimes Thou must therefore diuide the weake from the strong in diuers vesselles if thou dare credite mee and draw out that which is good Besides thou shalt take the powder and throughly presse out the water that remained for certainely it will make the partes of the powder spirituall for which cause thou shalt saue this water by it selfe because the powder dryed vppe herewith hath the force of a medicine in a laxatiue body Worke therefore as thou didst before vntill thou hast remooued the weake from the strong and put the powder thereto three foure or fiue times or oftner alwayes working after one and the selfe same manner And if thou canst not worke with warme water thou shalt offer violence But if it bee broken by reason of the tartnesse and tendernesse of the medicine together with powder thou must verie warily put more Gold to and mollifie it but if the plentie of the powder cause it to breake thou shalt giue it more of the medicine and if it bee long of the strength of the water water it with a Pestill and gather together the matter so well as thou canst and separate the water by little and little and it will returne to his former state This water thou shalt drie vp for it hath both the powder and water of the medicine which are to be incorporate as dust Be not asleepe nowe for I haue tolde thee a great and profitable secret And if thou couldest tell how to place and sette in order the partes of a burnt shrub or of a willow and many such like things they would naturally keepe an vnion Beware at any hand that thou forgettest not this because it is very profitable for many things Thou shalt mingle the Trinity with the vnion beeing first molted and they will rise vp as I suppose like vnto the stone Iberus doubtlesse it is mortified by the vapour of the lead which lead thou shalt finde if thou presse it out of the dead body and this dead body thou shalt burie in a stillitory Hold fast this secret for it is nought worth And in like manner shalt thou deale with the vapour of a Margarite or the stone Tagus burying the dead as before thou art commanded And now forsooth the yeares of the Arabians being accomplished I make answere to your demaund after this maner You must haue a medicine y t wil dissolue in a thing that is melted and be annointed in it and enter into his second degree and be incorporate with it not proouing a fugitiue seruant and change it and be mixt with the roote of the Spirit and bee fixed by the calx of the mettall Now it is thought that fixation prepareth when the body spirit are layd in their place and sublimed which must be so often reiterated til the body be made a spirit and the spirit become a body Take therefore of the bones of Adam and of calx the same weight there must be sixe for the rocky stone fiue for the stone of vnions these you must worke togither with Aqua vitae whose property is to dissolue all other things that it may bee dissolued and boyled in it And this a signe of Inceration if the medicine will melt when it is poured on an Iron redde hot This done poure water into it in a moyst place or else hang it in the vapour of very hote and liquid Waters and congeale it in the Sunne 〈◊〉 thou shalt take Salt-peter conuert Argent-uiue 〈◊〉 lead and againe thou shalt wash and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therewith that it may come nigh to Siluer and afterward worke as thou didst before Moreouer thou shalt drinke vppe all after this sort Notwithstanding thou shalt take of Salt-peter Luru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of Sulphur and by this meanes make 〈◊〉 〈◊〉 thunder and lighten Thus shalt thou 〈◊〉 〈◊〉 worke Nowe consider with thy selfe 〈◊〉 speake in a riddle or tell thee the plaine 〈◊〉 〈◊〉 be some that haue bin of another mind for it was said vnto me that al things must be resolued to the matter wherof you may find Aristotle his iudgement 〈◊〉 vulgar vnknowne places and therfore 〈◊〉 〈◊〉 my peace Now when thou hast them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haue many simples and equals 〈◊〉 〈◊〉 shalt effect by contrary things and 〈◊〉 〈◊〉 which before I tearmed the keyes of 〈◊〉 〈◊〉 〈◊〉 Aristotle saith that the equalitie of the 〈◊〉 〈◊〉 containe in it the action and passion of 〈◊〉 〈◊〉 this likewise is the opinion of Auerroes reprouing 〈◊〉 It is thought that this is the most simple and 〈◊〉 medicine that may be found It is good 〈◊〉 the feauers and passions both of minde and bodyes more cheape then any medicine whatsoeuer 〈◊〉 these things shall haue the key that openeth and no man shutteth and when hee hath shut no man is able to open it againe FINIS The quan●●●●● is called by Logitians ●●●sion or passible qualitie An example of a passible qualitie is sweetnesse in hony or coldnesse in yce of passion when we bl●●● for shame or waxe pale through fear Printed at London by Thomas Creede for Richard Oliue 1597.