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
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
perpetuall fires and Sulphurs as are the starres degenerating from the nature of them as from purity and simplicity into a more grosse and impure forme And as concerning Earth in Aire it is so subtill and thin that it is very hard to beseene being diffused throughout the whole Region of the Aire Which Salt sheweth not it selfe to mans eye but in Dewes and Frosts and in Manna In Honey which Bees doe gather from flowers wherein there is no other thing but Salt Sulphur and Mercurie of the Aire which by a skilfull Chymist are separated from it with great admiration Yea the rusticke Coridon findeth this to be true by his experience in that he can separate the matter of the Bees worke into waxe a matter sulphurous into Honey which is a Mercuriall essence and into drosse representing the terrestriall Salt The very same beginnings of Aire may also be seene in Meteors in Lightnings in Corruscations in Thundrings and in such like which are ingendred in the Aire For in that fierie flame which breaketh forth is Sulphur in the windie spirit thereof is Mercurie and in the stone and thunderbolt is Salt fixed Thus that superiour separated into an Aethereall and ayrie Heauen hath his three beginnings Salt Sulphur and Mercurie yet neuerthelesse very different in simplicity and purity Philadelph These demonstrations perswade much but shew mee I pray you whether the things of this inferiour Globe consist in essence of the same number of three Salt Sulphur and Mercurie Theophrast These three beginnings doe more plainely shew themselues in this inferiour Globe by reason of their more grosse matter which is to our sight more sensible For out of the Element of Water the iuyces and metalline substances doe daily breake forth in sight the vapours of whose moisture or more spirituous iuyce doe set forth Mercurie the more dry exhalations Sulphur and their coagulated and congealed matter Salt Of the which Salts Nature doth offer vnto vs diuers sorts as Allom Coperas Vitriol Salt Gem Salt Armoniacke Salt Peeter and many others She giueth also vnto vs many kindes of Sulphurs as Brimstone Bitumen Pitch Tarre and such like Also diuers sorts of Mercuries Moreouer in the Sea there are Mercuriall Airie and Sulphurus spirits whose Meteors in Castor and Pollux and tn other kindled fires by reason of their sundry Sulphurs and exhalations doe manifest the same And as touching the Salt in the Sea no man will make question it is so superabundant From this Marine Salt the Earth being like vnto a spunge and sucking the same continually into it produceth the afore mentioned Salts beside store of minerals and mettals as the mother and first originall Philadelph For as much as these three first beginnings are in the Heauen in the Aire and in the Water as you haue shewed I haue no reason to doubt but that by a farre greater likelihood the same are to be found in the earth and to be made no lesse apparant seeing the earth of all other Elements is the most fruitfull and plentifull Therefore discourse vnto me I pray you concerning the Salt Sulphur and Mercurie of Plants and Trees Theophrast The Mercurial spirits of the Earth shew themselues in the leaues and fruits the Sulphurs in the flowers seeds and kernels the Salt in the wood barke and roots and yet so that euery of those three parts of the Tree or Plant seuerally by themselues haue in them their peculiar Salt Sulphur and Mercurie without which they cannot consist how simple so euer they be For whatsoeuer hath being within the whole compasse of Nature it doth consist of these three essences And albeit some Trees and Plants are said to be Mercuriall some Sulphurus and some Saltish it commeth hereof because the Mercuriall doe containe more Mercurie the Sulphurus more Sulphur and the Saltish more Salt in them then others For some Trees are to be seene more full of Rosine and Sulphurus matter than other some as the Pyne and Firre Trees which are alwaies greene on the coldest mountaines because they abound with their Sulphurus beginning the principall vitall instrument of their growing For there are some other plants as the Laurell the Trees of Orenges Lymonds and Cytrones which continue long greene and yet subiect to colde because their Sulphur is not so easely dispersed as is the Sulphur of the Firre Trees which are Rosine and are therefore of a threefold more constant life furnished against the iniurie of times Furthermore all spice Trees and odoriferous hearbs are Sulphurus and as there are sundry sorts of Trees of this kinde so are there an infinite sort of Sulphurs whereof I cannot stand now to entreate The plants hearbs which more abound with Salt than others are to be discerned by their taste such are Celadine Nettle Aron Radish Mustard-seede Porret Leekes Garlicke Onions Ramsons Persiccaria and such like which also by the plenty of their Salt doe prescrue themselues from the colde of Winter As for other plants abounding with Mercurie none are comparable to Rosa solis Philadelph Are those three beginnings to be found in animals or liuing creatures that haue sense also as they are in vegetable plants and such like Theophrast I tolde you before that there is nothing in Nature but it consisteth of these three euen the very fowles of the Aire and fishes that liue in the water and wormes of the Earth In the Egge whereof the fowle taketh his beginning these are seuerally to be seene the white of the Egge sheweth the Aethereall Mercurie wherein is the seede and the Aethereall spirit the Author of generation hauing in it the generating power whereof the bird is chiefly procreated The yolke of the Egge which is the nourishment of the bird is the true Sulphur But the thinne skinne and the shell is altogether Salt And this Salt is the most fixed and constant of all other Salts of Nature So as the same being brought to blacknesse and then freed from the combustible Sulphur therein by artificiall calculation it will endure all force of fire a property belonging to the most fixed Salts This Salt duly prepared is very fit to dissolue the stone and to auoide it As these three are in the Egge so doe they passe into the bird for Mercurie is in the bloud and flesh Sulphur in the fat and Salt in the Ligamens sinewes bones and more solide parts and the same beginnings are more airie and subtill in birds then in fishes and terrestrials as for example the oylely substance of birds which is the Sulphur is alwaies of more thinne parts than that of fishes or of beasts The same may be said of fishes which albeit they be procreated nourished in the colde water yet doe they not want their hot and burning fatnesse Also that there is in them Mercurie and Salt no man well aduised will denie All Terrestriall liuing creatures doe consist in like sort of these three beginnings but in a more noble degree of perfection
flouds there haue contrary courses to those of ours concerning encreasing and decreasing Because there saith he they encrease in the wane of the Moone but here with vs in the full Theophrast If the report of Vertomannus be true then are all the times and seasons by the motion of the Heauens in the Hemisphaere contrary vnto those of ours in this Hemisphaere in such wise that as the people enhabiting there are Antipodes vnto vs so also with them it is Sommer when Winter with vs and night with them when day with vs and then no meruaile if it be there with them a full Sea when the Moone is in the wane and low water in the full Moone contrarie to the flouds and ebbes here Philadelph Let it be as you say and suppose Whereas you said before that the Sea hath sometime a turbulent and raging motion what is the reason thereof Theophrast There are two causes of such motion One is certaine exhalations bred in the Sea causing windes to breake forth from thence And sometime a multitude of dry exhalations drawne vp from the Earth into the aire causing stormie windes which breake the course of the Sea to the greatamazement of Marriners and perill of Ships Who yet are so sodainly taken in such stormes but that they haue fore-warnings thereof by certaine tokens precedent as by the roaring of the Sea in a great calme by the sporting and playing of Dolphins and Porpoyses aboue the waters and by certaine visible fires called S. Helen S. Nicholas and S. Clare which are wont to hang on the Mastes of the Ships dazeling the eyes of such as are there After which fires and other shew tokens there followeth vndoubtedly in very short time great and intollerable tempest Philadelph What fires are they which you so name and sanctifie Are they not Spirits Theophrast They are no spirits but naturall things proceeding of naturall causes and are ingendred of certaine exhalations Of these Hieronimus Cardanus writeth after this manner There are two manner of Fires ingendred of exhalations whereof one is hurtfull the other without hurt That which is hurtfull is fire indeede ingendred of euill and venomous vapours which in continuance of time take fire as apt matters to be kindled The other kinde is no true fire but like the matter that is in such olde putrified wood as giueth the shining of fire without the substance and quality thereof Of the true kinde of fire is the fire-ball commonly called S. Helen which is sometime seene about the Masts of Ships being of such fierie nature that sometime it melteth brasen vessels and is a token of drowning for as much as this chaunceth onely in great tempests for the vapour or exhalation whereof this fire is ingendred connot be compact in forme of fire but is of a grosse vapour and by a great power of winde put together and is therefore a token of imminent perill As on the contrary part the like Fires called in olde time Castor and Pollux and now named the two lights of S. Peter and S. Nicholas which for the most part fall on the cables of the Ships leaping from one to another with a certaine flattering noise like birds are a token of security and of the tempest ouerpassed For they are but vapours cleauing to the Cables which in successe of time the fire passing from one to another appeare in the similitude of a light candle They are a token of security because they are litle not slow or grosse whereby they might all haue ioyned together in one thereby haue beene the more malicious and lasted longer whereas being many and but little they are the sooner consumed Thus farre Cardanus Philadelph I haue not heard of these Sea-fires before But I haue read of certaine whirle-pooles into the which what Ship so euer commeth it is swallowed vp and the fragments of the lost Ship are seldome cast vp againe What is the reason of this whiâ—le-pooles motion Theophrast I haue likewise read that in the Norwegian Sea are three Ilands namely Lofoth Langanes and Vastrad The Sea that runneth betweene these Ilands is called Muscostrom which signifieth boyling The Sea when it floweth here is swallowed into certaine Gulphes or Caues and is blowne out againe at the ebbe with no lesse violence then the streames of riuers which fall from the mountaines The reason why they are swallowed vp which chance to fall in with this or the like Sea is the eddie water which whirling round about with the violent fall of the Sea which before was pent in with the Ilands maketh a great Indraught which violently sucketh and swalloweth sodainly This is the wonderfull power of Nature passing the fabulous Sympleiades and the fearefull Malea with the dangerous places of Silla and Charibdis and all other miracles that Nature hath wrought in any other Sea hitherto knowne vnto men Now friend Philadelph to the end you may the better vnderstand what hath beene spoken before concerning the motion of the celestiall Orbes and also that you may plainly see as in a glasse how the Region of Fire and Aire vnder the Moone doe compasse about the Earth and Sea as also for the better perceiuing of things to be spoken hereafter behold this Mathematicall Figure following This outtermost circle of this figure of all the Sphaeres which is infinite doth represent the habitacle of God who was before all time and place Time and Place began when this created World began to be CHAP. III. Philadelph FOr so much as the Earth and Sea make but one globous body vnited and combined together I pray you describe the forme thereof vnto me Theophrast The globous body of the Earth in comparison of the Heauens circumference is a very small body lesse then the Sunne and bigger then the Moone extending it selfe within a small distance of the fierie Region and in that regard is a great body Philadelph Doth not this Earth being a spungeous body sucke into it and partake of the Salt that is in the Sea which if it doe so in my opinion it should procure barrennesse to the Earth Theophrast You haue forgotten it seemeth what I said before where I shewed you that the Salt of the Sea containeth in it the radicall Balsam of Nature and being so it is the cause of the generation first of most pretious pearles in the shels of fishes and of Corall springing out of the bowels of hard stones and rockes spreading forth branches like a Tree Salt is so farre from making the Earth barren that it fructifieth the same making it fat and giuing it power to be fruitfull Salt encreaseth and giueth a vegetating and growing vertue with seede in euery terrene thing For what other thing is it which maketh the Earth fat and bringeth to passe that one graine multipheth into an hundred but a certaine stercoration and spreading of dung and vrine of men and beasts vpon the eatrh which compast is full of Salt What other thing openeth the earth and
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
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
the earth This place seemeth to import that the soule of man is mortall as is that of the beast whereas you said before that the soule is a substance immortall which I verely beleeue yet I pray you open vnto me the meaning of Salomons words Theophrast You must know that Salomon in those words speaketh not of the reasonable and vnderstanding Soule which can neuer die but liueth in expectation of the felicity to come which Soule S. Stephen yeeldeth and commendeth into the hands of God which being so is also free from all torment and paine I say he speaketh not of this Spirit but of that Aierie spirit which serueth to ioyne Soule and Body together during this transitorie life Salomon was not ignorant of the difference betweene these two Spirits and therefore he speaketh of two returnes answerable to them both and to their originals namely of the reasonable Soule to God which gaue it and the naturall Spirit which is common to man and beast alike passeth to aire againe but whether of them passe vpward or downward liuing and breathing in like mixture of aire cannot be discerned by the externall and common sense Philadelph This is a most wonderfull misterie that an essence simple incorporate and immortall as is the soule should be knit to a compound bodie and that Nature so farre vnlike should be brought to such conueniencie and familiarity during their continuance together Theophrast It is indeede a wonderfull worke of God that these three body soule and spirit should be so conioyned in vnity that the soule cannot separate it selfe from the body when it list nor keepe backe it selfe when the time is come to goe to the Creator All passages are shut vp when it is commanded to abide and all the parts are set open when it is appointed to depart And being departed out of the body it liueth still not as it did in the corporall and transitorie body which retained it by breath in the ayre and by an equall mobility which is proper vnto it being subtill swift and eternall It seeth heareth and toucheth and vseth the rest of the senses after a more effectuall manner then afore hauing an intelligence and iudgement not imperfect and in part as afore but knowing all things wholy and spiritually Therefore because it is a simple pure and vncompounded essence it cannot die Hereupon Iustine Martir saith the spirit neuer dieth for death can but touch that part which is animated by the spirit but the soule being the originall and fountaine of life cannot die For that which is animated is one thing and the soule animating is another thing Philadelph Doe you not know that in the Scriptures the soules of the wicked are said to die and that there is often mention made of eternall death how can this be seeing the essence of both those spirits as well of the one as of the other is alike immortall Theophrast Albeit in the Scriptures the soules of the reprobate are said to die it is not to be vnderstood as touching the essence and quality of the soule but in regard of the miserie thereof being forsaken of God and cast out of his presence in whom all happy and blessed life consisteth is left to it selfe in desperation and torments of Hell where it liueth still in essence and substance in vnspeakeable miserie and woe which is a continuall liuing death euer dying and yet neuer dead abiding for euer and euer in that second death with the Diuell and his infernall spirits are you not wearie Philadelph of this long discourse We haue sufficiently according to the manner of Philosophers debated of these things and it is now time to take our dinner if therefore you please to keepe me company you shall be very welcome to my house where in the after-noone we may haue further conference Philadelph I thanke you and doe gladly accept of your courteous offer and the rather because I desire to be enformed further in some things which depend vpon that which hath beene already in question THE AFTER-NOONES CONFERENCE CHAP. I. Philadelph ARistotle beside Matter and Forme whereof hath beene already spoken appointeth Heauen as a third principle to be the procreatour of these but forasmuch as there are diuers Heauens I would gladly learne the distinctions of their motions according to their seuerall Orbes I pray you therefore describe them vnto me Theophrast Astronomers and some Diuines doe deuide the naturall Heanens which were made out of the more noble part of that Chaos or first matter into the number of eleuen euery one being placed in their seuerall degrees one aboue another Whereof the first is a fixed and immoueable Heauen created the first day and was then repleate with holy Angels This Heauen is a body most subtill the first foundation of the world and the greatest in quantity This Heauen as saith Peter Lombard is that which Beda and Strabo call Coelum Empyreum that is to say a fierie Heauen not because any thing is there burnt or consumed but because of the fierie light with the which the same is illuminated And S. Ambrose and Basill are of the same opinion also The second Heauen is the first moueable which maketh the daily motion from the East towards the West returning againe into the East in 24. houres regularly that is no swifter at one time then at another without wearinesse or paine And by that motion this Heauen earrieth with it all the inferiour Heauens This motion is made vpon the poles of the world and this Heauen hath in it no starres The third Heauen is also voide of Starres and is carried about with a double motion The first is according to the motion of the first moueable the second is his owne proper motion from the West towards the East vpon his owne proper poles in two hundred yeeres one degree and 28. minutes This Heauen is called Christaline because it is cleare and transparent It is also of some called the waterie Heauen The fourth Heauen is called the Firmament which is adorned with innumerable Starres These haue no motion by the motion of their Heauen This Heauen hath a triple motion The first is from the East toward the West according to the motion of the first moueable vpon the poles of the world and is finished in the space of a naturall day The second motion is contrary to the first and is from the West toward the East according to the succession of the signes at the motion of the third Heauen in 200. yeeres one degree and 28. minutes The third motion is the trembling motion by which the fourth Heauen is moued vpon two small circles whose poles are the heads of Libra and Aries of the fift Sphaere and the Semidiameter of their circles is foure degrees 18. minutes and 43. seconds This motion is called comming and going The fift Heauen is that of Saturne who moueth himselfe in his circle making reuolution once in 30. yeeres The sixt Heauen is the Sphaere
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
sending vnto Cornelius a rich chame of gold Philadelph It becommeth not me to make question concerning the certaintie of that which so mighty Potentates out of the sublimity of their wisedomes haue approued yet me thinketh that time and rust which corrupteth and weareth out all earthly things may bring an end to this motion in few yeeres Theophrast To the end time may not weare these wheeles by their motion you must know that they moue in such slow measure that they cannot weare and the lesse for that they are not forced by any poyse of waight It is reported in the preface of Euclydes Elements by Iohn Dee that he and Hierommus Cardanus saw an instrument of perpetuall motion which was solde for 20. talents of gold and after presented to Charles the fift Emperour wherein was one wheele of such inuisible motion that in 70. yeeres onely his owne period should be finished Such slow motion cannot weare the wheeles And to the end rust may not cause decay euery Engine belonging to this instrument is double guilded with fine gold which preserueth from rust and corruption Philadelph This wonderfull demonstration of Artificiall motion immitating the motion celestiall about the fixed earth doth more preuaile with me to approue your reasons before aleadged concerning the mouing of the Heauens and the stability of the Earth then can Copernicus assertions which concerne the motion of the Earth I haue heard and read of manie strange motions artificiall as were the inuentions of Boetius in whose commendation Cassiodorus writeth thus You know profound things and shew meruailes by the disposition of your Art mettals doe lowe in sundrie formes Diomedes picture of brasse doth sound a Trumpet loude a brasen Serpent hisseth birds artificiall sing sweetly Very strange also was the mouing of the Images of Mercurie The brasen head which seemed to speake made by Albertus Magnus the Doue of wood which the Mathematician Architas did make to flie as Agellius reporteth Dedalus strange Images which Plato speaketh of Vulcans selfe-mouers whereof Homer hath written the Iron Fly made at Noremberge which being let out of the Artificers hands did as it were flie about by the guests that were at the Table and at the last as though it were weary returned to his Maisters hand againe In which Citie also an artificiall Eagle was so ordered to flie aloft in the ayre toward the Emperour comming thither that it did accompany him a mighty way These were ingenious inuentions but none of them are comparable to this perpetuall motion here described which time by triall in ages to come will much commend Theophrast These great misteries were attained by spending more oyle then wine by taking more paines then following pleasure CHAP. IIII. Philadelph WHereas before in your discourse you haue shewed after what manner this inferiour world is gouerned by the superiour and also how all things that are procreated receiue their forme from thence now to ascend vpward againe I pray you declare vnto me in such plaine sort as you can in what sence and meaning Aristotle maketh one thing which is the first of all and mouing all to be the cause of all their beings so procreated For if Heauen be the giuer of Forme to euery creature what neede is there of such an obscure and tedious search And what will it auaile to shew the causes of things from that most hidden originall Theophrast Aristotle was of opinion that there are two worlds one which is this visible compound and corporeate world and the other an incorporeate world which we cannot see wholy replenished with Formes simples and free from all mixture body and dimension the most happie and blessed house of God and of all his Saints the Archtipe and exemplar of this inferiour and transitorie world which he briefly comprehendeth in these words It is manifest that without the compasse and aboue the created Heauens there is neither place emptinesse nor time Wherefore those things which be there are neither apt to be in place neither doth time cause them to be olde neither is there mutation of any of them which are set and placed aboue the vttermost conuersion called Primum mobile But being subiect to no transmutations nor affections doe enioy the best and most sufficient life in the vniuersall eternity And their best life is contemplation then the which there can be nothing more sweet and delectable Vpon these words of Aristotle I conclude that from this one thing cometh all things procreated as is shewed you before Philadelph What manner thing is that eternitie wherein the Saints of God haue life Theophrast It is an euerlasting being or if you please you may call it a Sempiternitie which in very deede is God For by that name Aristotle said he knew God as these words of his declare In Deo vita nimirum aeuamque continuum atque perpetuum inest hoc enim ipse est Deus That is God wherein is life and a continuall and euerlasting being And least it might seeme nouelty and an absurd thing to attribute this name vnto God Aristotle saith that this name was diuinely giuen by the Auncients For as the end which comprehendeth the time of the lfe of euery thing is called age and a long lasting time so the end of the vniuersall created Heauens and the end which containeth the whole infinite time is an euerlasting being and eternitie for it is immortall and diuine And how infinite Gods knowledge of all things is it hereby appeareth that Gods whole life is a working of the minde for God is his owne act and that act which is by it selfe is his best and perpetuall life If the action of the minde which is a contemplation be the perpetuall life of God who then will make any question but that Aristotle attributed the knowledge of all things vnto God For he verely is the knowledge of all things his owne action and his owne life whom Aristotle demonstrateth to be the most chiefe and super-excellent God to be perpetuall perfect immoueable indiuisible that cannot be defined by greatnesse nor by parts subiect to no alteration nor affection as to whom nothing is in any sort contrary And at the last he concludeth this demonstration of these things vpon this reason namely that in motions it is necessarie that at the last we come to something which moueth and is not moued which selfe and same is perpetuall and both substance and act also And he is the very same whom before he called the first of all things mouing all things Whatsoeuer Mindes and Formes are aboue the Heauen Citizens of that Olimpicke habitacle if they haue not the same forme that God hath yet haue they such a condition state and dignitie as is next vnto it in degree Philadelph What degree and dignitie is that which these heauenly Citizens enioy Theophrast It is the state of perfect blessednesse and the fruition of true felicitie in the life to come Philadelph But the Philosophers were of opinion
how large is the place of his possession Another point beside the greatnesse of the place where we shall dwell for euer which will encrease our happinesse is that in the same there shall be no manner of euill that may bring to Gods children sorrow paine or annoy so as it shal be verified which is said in the Psalme There shall no euill happen vnto thee neither shall any plague come nigh thy dwelling In this Kingdome God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed A third point which shall encrease our felicitie will be the exceeding resplendant glory of the glorified bodies and creatures in that Kingdome For if one Angell is much more glorious then all that we can now see with our bodily eyes what a thing will it be and how glorious a sight to behold the whole hoast of Angels with their blessednesse beside the diuine Maiestie and glory of our God whose glory shall make vs to shine as the Sunne in the Kingdome of our Father And then hauing such glorified bodies after their owne likenesse we shall see God as he is and behold him face to face And therefore S. Augustine saith This onely sight of God is our happinesse and therefore it is onely promised to the pure in heart O what a ioy shall it be when at one view we behold the most high and glorious Trinitie and all misteries whatsoeuer are in God! for what shall not he see who seeth him that seeth all things Then shall mans minde haue perpetuall rest and peace neither shall it desire any further vnderstanding when hee hath all before his eyes that may be vnderstoode Then shall mans minde be quiet when he enioyeth that felicitie wherein all other things as in a fountaine and Ocean of all happinesse are contained Then shall faith haue her perfect worke Hope shall enioy that which she long desired but Charitie shall abide for euer Then shall be sung continuall praises vnto the Lambe and the song although it be alwaies sung yet it shall be euer new Philadelph O happy and sweet death which deliuereth the soule from this sinfull body as from a wretched and miserable prison to dwell with Christ in Heauen Phil. 1.23 which Heauenly meditation moued S. Paul to desire to be dissolued and to be with Christ For vpon this dissolution it cannot be expressed what ioy and pleasure the Soules of the blessed shall haue especially when soule body shall be vnited againe in the resurrection O ioy aboue all ioyes surmounting all ioyes and without which there is no ioy When shall I enter into thee saith S. Augustine when shall I enioy thee to see my God that dwelleth in thee O euerlasting Kingdome O Kingdome of all eternities O light without end O peace of God that passeth all vnderstanding in which the soules of the Saints doe rest with thee and euerlasting ioy is vpon their heads they possesse ioy and gladnesse and all paine and sorrow is fled from them O how glorious a Kingdome is thine O Lord wherein all the Saints doe raigne with thee adorned with light as with apparrell and hauing crownes of precious stones vpon their heads O Kingdome of euerlasting blisse where thou O Lord the hope all Saints art and the diademe of perpetuall glory reioycing them on euery side with thy blessed sight In this Kingdome of thine there is infinite ioy and mirth without sadnesse health without sorrow life without labour light without darknesse felicitie without ceasing and all goodnesse without any euill Where youth flourisheth that neuer waxeth olde life that knoweth no end beautie that neuer fadeth loue that neuer vanisheth health that neuer diminisheth ioy that neuer endeth Where sorrow is neuer felt complaint neuer heard matter of sadnesse is neuer seene nor euill successe is euer feared because they possesse thee O Lord which art the perfection of their felicitie This sweet and Heauenly meditation of S. Augustine if men would print it in their mindes would very much further them to the seeking of eternall felicitie Where is the zeale and loue of our Fathers become who for the feruent desire they had to enioy the felicity of the Heauenly Kingdome liued continually in straightnesse of life fared hardly prayed continually â—atched carefully and mortified their flesh humbled in sack-cloath and ashes in teares Mans life in this world is like a race and compared to a warfaring life wherein there must be running and fighting and violent motion to get the crowne and triumph So did S. Paul who saith I haue fought a good fight and haue finished my course 2 Tim. 4. I haue kept the faith from hence-forth is laide vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that day and not to me onely but vnto all them also that loue his comming Fighting running are violent actions and motions to preuaile in our purpose and enterprise So in this spirituall conflict which men are to vndergoe against the impediments which may hinder them in their course to true felicity as are riches honours pleasures and worldly prosperity there must be a violent wrastling and striuing Men that haue beene a long time exercised in worldly affaires onely and haue followed carnall delights with full saile can hardly be reclaimed to runne in the spirituall race without a certaine violent striuing against their affections Math. 11.1 whereby they doe as it were by violence plucke vnto them the Kingdome of God for custome breedeth a certaine Nature and to alter Nature great violence is required Therefore they that in the spirituall conflict intend to conquer the world the Diuell and the flesh must striue to haue the Kingdome of God come vnto them by the mighty power of the Spirit by whom they are armed before they can attaine to it For God then raigneth and ruleth in man when man pulleth vnto him by faith and loue the Kingdome of God And thus the Kingdome of God is said to be within vs. O that men would seriously consider these things then would they not labour so earnestly for things of no moment for the transitorie things which are meere vanity but would rather striue with might and maine to attaine to that most happy and blessed life wherein all eternitie and felicitie consisteth Thebrotus hauing read Plato his booke concerning the immortality of the Soule was so moued therewith that immediately he cast downe himselfe headlong from a loftie turret thereby thinking to gaine immortalitie Shall Platoes Heathen Philosophie so much preuaile with an Ethnicke which had no manner feeling of this felicitie that in hope of immortalitie he bereft himselfe of life and shall not the most sweet and comfortable promises of the Gospell of Iesus Christ much more perswade vs which haue the true knowledge of him and of his Heauenly Kingdome to forsake these vanities delights and plâ—â—â—res of the world Remember often that worthie sentence Hee 〈…〉 aeternitas This life is a moment of time whereof 〈…〉 of death or life to come dependeth If it be a moment the 〈◊〉 thereof must needs be momentanie and miserable is that ioy which â—â—th an end But the ioyes of Heauen are so perfect that nothing can 〈…〉 them nor taken away from them and therefore perpetuall 〈…〉 is the most happy and blessed place to resolue and set our 〈…〉 where no manner of euill shall happen vnto vs nor any plague 〈…〉 vs. Therefore settle thy selfe here and stand fast against all temptation so shalt thou more cheerefully shake off all carnall burthens and reereate thy selfe in this painefull race and battaile Philadelph I thanke you for your paines in this consolatorie motion to caelestiall glory wherein you haue much comforted mee with the consideration of true felicitie In comparison whereof I doe with my heart confesse that all the ioyes of this world are but anguish all mirth but heaninesse all delight but sorrow all sweetnesse but bitternesse and all the beautie of the flesh but grasse deformitie and meere vanitie And thus taking my leaue of you crauing pardon for my importune holding you I commend you and my selfe to the protection of that great euer-huing God who keepe vs in true faith and feare and so prepare vs for death that we may enioy the Heauenly Felicitie which is to come FINIS