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
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
spirit of the Elements The third is an Earthie and watrie substance both together carying the body of the Elements vnder the name of Earth Philadelph I pray you declare vnto me the complexions and qualities of these three principles Salt Sulphur and Mercurie that I may vnderstand how they agree with those of the Elements Theophrast Mercurie is a sharpe liquor fluible and penetrable and a most pure Aethereall and substantiall body a substance Aierie most subtill quickning and full of spirit the seede of life and an essentiall forme comprehended in Aire Sulphur is a moist sweet oile-like clammy originall which giueth substance to it selfe the nourishment of Fire or of a naturall heate endued with the force of molifying and conioyning together comprehended in water Salt is that dry body saltish meerely earthie representing the nature of Salt endued with wonderfull vertues of dissoluing congealing cleansing emptying and with other infinite qualities comprehended in earth These three principles were called by the fore-said Hermes Spirit Soule and Body Mercurie Spirit Sulphur the Soule and Salt the body The body is ioyned with the spirit by the bond of the Soule Sulphur for that it hath affinitie with both the extreames as a meane coupling them together For Mercurie as is said is liquide thinne and fluible Sulphur is a soft oyle passable Salt is dry thicke and stable the which three are so proportionate together and tempered one with the other that there is a great Analogie conueniencie in this contrariety of beginnings For Sulphur with his humiditie oyle-like ioyneth as a meane the two extreames fixed Salt and flying Mercurie that is to say the drinesse of Salt and the moistnesse of Mercurie are contempered with the viscous humidity of Sulphur the thicknesse of Salt and the subtilty of Mercurie which are contrary are tempered with the fluidity of Sulphur Moreouer Sulphur by his exceeding sweetnesse doth contemper the sharpnesse or sowernesse of Mercurie and the bitternesse of Salt and by his clamminesse doth conioyne the subtill flying of Mercurie with the firmenesse and stability of Salt Thus of these three all naturall bodies are compounded Philadelph You said before that Fire is the Author of all formes and actions in vniuersall nature I pray you shew vnto me after what manner it is so to be reputed Theophrast Fire by his winde and spirit carieth and conuayeth his seeds into the belly of the earth whereby the generation fruit is nourished fostered and groweth and is at the last thrust forth out of the lap and bosome of the Elements This Heauen or Fire albeit it is no complexion in it selfe that is to say neither hot nor colde moist nor dry yet by his naturall disposition it yeeldeth to all things heate and colde moisture and drinesse For so much as there are starres which haue their most colde and moist spirits as the Saturnals and Lunaries others most hot and dry as the Solarie and Martials others hot and moist as the Iouials who by their vertues and complexion wherewith euery starre is endued doe forme fashion and impregnate all these inferiour things in such wise that some indiuiduals are of that condition and complexion which they haue borrowed and taken from their framing or fashioning starre or planet other some of another complexion which they haue obtained according to the condition of other starres For God hath giuen to Heauen most perfect and simple seedes such as are the Planets and Starres which hauing in them vitall faculties and complexions doe powre them forth into the lap of the inferiour Elements animating and forming them Neither doth this Heauen at any time cease frō his working nor the Astrall seeds thereof because their vertues are so abundant that they are neuer exhausted nor yet doe they suffer alteration or diminution of their faculties wherby they may cease from procreating or forming albeit at sometime they doe make more or lesse fruitfull than at other times Hereupon commeth that perpetuall circulation by the benefit whereof the seeds of the Elements or their matter are coupled with the seeds of the starres thrusting their contained seed into the maternall lap that it may forme bring forth a kindly off-spring For as Heauen is said to worke vpon the Earth so also the inferiour Elements doe yeeld and bestow their actions and motions albeit after another manner because Heauen is altogether actiue and nothing passiue being of a Homogeniall and most perfect nature and is therefore incorruptible and immutable vntill the predestinate end of things created Philadelph Are then those three Salt Sulphur and Mercurie the Essentiall and first principles of the Heauen Theophrast God in creating Heauen separated out of the Chaos or confused Masse the most pure from the impure that is to say he reduced the more pure and Aethereall Mercurie the more pure inextinguible starres and lights into a Crystaline Diamontine substance or most simple body which is called Heauen the highest fourth formall Element that from the same the formes as it were seeds might be powred forth as is before shewed into the more grosse Elements to the generation of all things Therefore it cannot be denied but that Heauen doth consist of those three principles albeit most simple but yet of the most pure spirituous and altogether formall If wee will beholde the purity of the Heauen aboue other elements and the constancie thereof looke then vpon those bright and shining fires continually glittering with light to whom the Heauen hath giuen the most pure in extinguible Sulphureus substance whereof they consist For such as the Heauen is in essence such fruits hath it brought forth therein as touching substance out of whose vitall impressions and influences they procreate and bring forth some likenesse of themselues in the more grosse Elements but yet according as the matter is more grosse more thinne more durable more constant or more transitorie And the influences of such fires are Mercuriall spirits but the light and shining brightnesse is Sulphur their fixed Heauens or vitriall Christalline circles is a salt body which circles are so pure shining and fixed that a Diamond which partaketh of the nature of fixed Salt is not of more purity continuance and perpetuity then they are Philadelph What say you to the Element of Aire doth that also consist of Salt Sulphur and Mercurie If it doe shew mee I pray you the manner how Theophrast The beginnings of Aire are all one with the other but yet more grosse lesse pure and lesse spirituous and simple then the beginnings celestiall notwithstanding that they are much more perfect thinne and penetrating than are the waterie and terrestriall Mercuries and Sulphurs and are such that next to Heauen Aire hath the preheminence of actiuitie and power whose powers and effects are to be seene in diuers and sundry winds which are Mercuriall fruits the spirits of the Aierie Element whose Sulphurs also are discerned to be pure and brght in burning Comets which are no
know you will not denie it you must then confesse that the essences of naturall things doe much differ among themselues how then can you make those substantiall essences of things to be differences from matter which is common to all things or how shall euery thing take and deriue the proper essence of his kinde from that rude and common beginning of all things Philadelph I see not how Theophrast If there be diuers orders and differences of kindes among things which consist of nature if euery thing hath his proper nature there must be some other thing appointed besides that common matter by which euery particular thing may haue his forme and particular nature Philadelph This must needes be Theophrast But that thing whatsoeuer it be which giueth essence to the whole must needes be some excellent thing and farre more excellent than matter Philadelph What else for thereof euery thing hath his name Theophrast And this is the very same which thou art wont to call the forme of a thing Philadelph Not onely I but all for the most part are wont so to call it Theophrast Forme must needes be the first and chiefe part of all things Philadelph I make no doubt to affirme the same of second bodies but not so of the Elements of which there is a farre different consideration for the species of these is a quality Theophrast You doe roame as it were in a certaine maze I shewed you before that after one and the same manner the forme of euery simple or compound substance is a substance but let vs come to euery one particularly and vnfold their natures A plant or mettall is indebted to his forme that the one is a plant and that the other is mettall and so of all others it may be said of what kinde so euer they be Is this true or no Philadelph All men say so Theophrast Then must needes the Element take the reason of being an Element from forme onely Philadelph This also is confessed Theophrast But an Element is a substance by forme and a substance of this kind For that it may be a substance of this or that kinde that is that it may be fire or earth it hath not such power to take such being from matter which is common to all things Philadelph This I granted before Theophrast From whence then hath it such being Philadelph From forme Theophrast Therefore this forme of the Element by which fire is fire and differeth from this is a substance Philadelph How Theophrast For if fire be granted to be a substance as you confesse it is that same which giueth and causeth it to be fire is also a substance Philadelph It must needes follow Theophrast The same is the reason of fire which you denie not whereby it commeth to pafie necessarily to be concluded that both the forme of fire and also of euery other Element is a substance Therefore when by definition we will comprehend an Element or other substance we doe not define it with a figure with colour with beautie or turpitude but with the same substance from whence euery thing naturall hath taken his effence and that is forme which concludeth the definition of any thing Moreouer as a plant differeth by varietie and dissimilitude of forme from mettall and a liuing creature from a plant so also an Element which also is a substance differeth from other substances by a certaine naturall and in-set substance proper vnto it For as no accidents can accomplish and perfect the essence of a substance so no more can that essentiall difference of things be made of an accident because it cannot change the essence of a naturall thing Seeing then in all other substances that which disseuereth and discerneth one from another is substance how can it be that it should not doe the like in Elements which are true substances Philadelph Euery substance that is comprehended by the essences is compounded of substance and forme as out of his parts The simple matter of the Element is a matter of the similar bodie compounded of the Elements The matter of the dissimilar body is manifold euen as all such things as Art hath made out of the matter of mettall stone or wood haue a certaine forme and ornament from Art The Element which is a simple body hath for his subiect a simple matter wholy without forme and destitute of all fashion But a compound mixt and naturall body cannot haue a simple subiect for we see that a body of one sort or fashion euery way like vnto it selfe which the Grecians call similar which of all the compounds is most simple by many degrees hath a subiect mixed and encreased out of the foure Elements as Golde Stone or Iron for it was granted afore that the matter of a mixed body is deriued from the foure Elements which reseruing their formes doe abide in a mixed body for if their formes should vtterly perish then should there be in very deed a destruction and no mixture at all Moreouer beholding and considering a body of many formes and of a diuers nature as this Rose or that pleasing Lawrell Tree I plainely discerne by the beholding of the eye which is the surest demonstration that the subiect hath a bodie consisting of many vnlike parts as one of the roote one of the barke another of the wood another of the marrow or sap another of the leaues and another of the berries Furthermore that there is a greater difference betweene a vegetiue and the subiect of a liuiing creature because besides the diuersitie of parts it hath conformation and a manifold figure or shape Theophrast My good friend Philadelph you haue spoken truly and profitably of a matter knowne to be true by common sense and experience whereof if any man demaund a reason beside sense and experience if he consider the offices and actions of things liuing he shall see the sinewes the bones and the flesh to haue such different faculties and vse that he will affirme their natures and essences to be much different Moreouer these similar parts as they are compounded in themselues haue certaine proper temperaments which being kept sound and pure it is likely that their natures which are partakers of the same temperament doe remaine vncorrupt for what can dissolue them their temperament being pure Thus it is plaine that in the composition of a liuing creature the bones the sinewes the flesh the filmes and other similar parts doe differ not onely in colour thicknesse and in other qualities and feature but also in the naturall temperament proper essence and in forme if any man thinke that these are not sufficient to set forth the differences of things by what other reason I pray you will he distinguish their essences â—or what bodies can he bethinke him of whose essence is more then that of theirs and yet no man will denie but that these haue their substance except he be come to that madnesse or contentious disposition that hee dare say
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
they may account themselues miserable Theophrast The tribulations and afflictions which Gods children doe suffer in this life maketh them not miserable because by them as by a way Acts 14.22 they enter into the Kingdome of Heauen The Saints and children of God doe most gloriously shine in tribulation whereby also they are assured of Gods loue For they know that if they be not vnder chastisement whereof all Gods children are partakers they are bastards not sonnes therefore tribulation worketh in them patience patience experience Heb. 12. experience hope and hope maketh not ashamed This maketh them to say confidently with the Apostle Rom. 5.3 Who shall separate me from the loue of God in Christ shall tribulation or anguish or persecution or famine or nakednesse or perill or sword and so forth Rom. 8.35 I am perswaded saith he that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. For all things proceede happily to them that loue God And this is an especiall comfort to them that their afflictions shall not be perpetuall as shall be those of the wicked whose rod shall not come into the lot of the righteous Psal 125.3 for affliction shall destroy the wicked Moab shall be threshed as strawe To a worldly and carnall minde which looketh vpon nothing but vpon the prosperitie of the wicked affliction seemeth vnfit for Gods children and therefore repining at their miserie haue said Doe they that dwell at Babilon any better that they should haue the dominion of Sion Thou sufferest them that sinne and destroyest thy owne people But wee must haue an eye to the wisedome of God herein who hath made the way to celestiall felicitie very hard and vnpleasant least men being detained with the pleasures of this life should be stayed from their heauenly course and therefore hee sendeth vpon them tribulation to make them more speedily to come vnto him For thus he dealt with his olde people the children of Israel laying on their backes the great affliction vnder Pharaoh that they might the more earnestly desire the land of promise before Abraham had a setled rest he liued a Pilgrimes life before Dauid enioyed the Kingdome he was a long time persecuted by Saul before Iacob was enriched he was in seruitude to Laban 14. yeeres before Ioseph had the rule in Egipt he was cast into prison before the Israelites came into the land of Promise they wandred fortie yeeres in the Wildernesse Thus you may see the good end of affliction which is like vnto Aarons rod being rightly vsed it is Gods rod sent for our good but if it be cast vnder foote and despised it will be a serpent and sting vs. Philadelph In what points doth the felicitie to come consist Theophrast The true felicitie of that Heauenly and most blessed life to come consisteth in these things First in the restoring of all the chiefe things in Nature to a farre greater and more high perfection then now they haue Rom 8.19 of the which S. Paul writeth thus The feruent desire of the creature waiteth when the sonnes of God shall be reuealed Because the creature is subiect vnto vanitie not of it owne will but by reason of him that hath subdued it vnder hope Because the creature shall be deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God For we know that euery creaure groaneth with vs also and trauaileth in paine together vnto this present Also in his Epistles to the Ephesians and Colossians he saith that all things whether in Heauen or in Earth shall be restored in Christ And the Apostle S. Peter 2 Pet. 3.7 speaking of the same restoring writeth thus Verse 10. The Heauens and Earth which are now are kept by the same word in store and reserued vnto fire against the day of iudgement And afterward he saith Verse 13. The Heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be brent and being on fire shall be dissolued But we looke for new Heauens and a new earth wherein dwelleth righteousnesse By which words I gather that when Christ our Lord shall come to iudgement in the last period of time the foure Elements whereof all creatures consist hauing in them matter both combustible and incombustible as the Heauen shall by the wonderfull power of God be changed For the combustible hauing in it a corrupt and drossie matter which maketh them subiect to corruption shall in that great and generall refining day be purged through fire and then God will make new Heauens and a new Earth bring all things to a Christaline clearenesse and will make the foure Elements perfect simple and fixed in themselues that all things may be brought to a Quintessence of eternitie So that the world as touching the Nature thereof and substance shall not perish but be made new to a greater perfection then now it hath In regard whereof S. Iohn compareth it to a Citie which is made of pure golde with a great and high wall of the precious stone called Iaspis the wall whereof had also twelue foundations made of 12. precious stones Also 12. gates made of 12. rich stones called Margarites and euery gate was an entire Margarit The streetes of the Citie were paued with gold enterlaide also with pearles and precious stones The light of the Citie was the clearenesse and shining of Christ himselfe sitting in the middest thereof from whose seat proceeded a riuer of water as cleare as Christall to refresh the Citie and on both sides of the bankes there grew the Tree of life giuing out continuall fruit There was no night in that Citie nor any defiled thing entered therein but they saith he that are within shall liue for euer and euer By this description S. Iohn giueth vs to vnderstand that so great is the felicitie prepared for vs in the Kingdome of Heauen 1 Cor. 2. that the eye hath not seene neither the eare heard nor the heart of man conceiued what things God hath prepared for those that loue him Apoc. 2. The Kingdome and Citie shall in amplenesse and beautie be farre beyond the reach of mans reason to comprehend Yet the ample greatnesse may partly be conceiued by the view of the starres For if the least of them be of such greatnesse as all the Princes of the world haue not within their power so much compasse and space and yet an innumerable multitude of starres haue place in the firmament where there remaineth still roome space for many moe how great then is the amplenesse and capasitie of the Heauen it selfe Verely we may say with Baruch O Israel Baru 3.24 how great is the house of God and
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